soft breath of God in this passage noting this that God had sufficiently thundred wrath in the former delivery and now seekes to cover it that the people might heare and obey 4. Moses must provide an Arke to cover the Tables which was not only for the safe keeping of the Tables but to cover the wrath and curse that the people should not see it which was the first vaile 5. We doe not reade that ever the Lord would have either the people or Priest to reade these words out of stone but as they were mollifyed by Moses his transcription in his bookes especially wherein Prince and people were to reade the duties of the Covenant and the promises No more tables there they are but deale not with them there is wrath at the first opening which was the reason why God smote the men of Bethshemesh with such a slaughter because they durst looke into and reade upon these tables of the Arke of the Lord 1 Sam. 6. 19. 6. We reade that God Exod. 34. 5. when Moses was standing before the Lord with his prepared tables the Lord descended and proclaimed The Lord The Lord and said The Lord God mercifull and gratious long suffering and aboundant in mercy and truth forgiving iniquity transgression and sinne Thus the Lord would take away the edge of the curse though he would write it for ends unmentioned Then the Lord upon the Mount rehearsed the Covenant of grace with Israel and causeth Moses the Mediatour to write it Exod. 34. 27. And now he had in his hand both the Covenant of works and of grace the one hid in the Arke the other open in his hand the same Commandements but the one with wrath the other lenified by God 7. When Moses came downe this appearance of God had changed the skin of his face that he was glad to put a vaile upon him for otherwise the people could not nay durst not behold him but ranne from him as at first from God when he delivered the Law upon Mount 〈◊〉 which God would have for the very same end Moses his shining face signifying the curse and wrath of God in the Law as a meere draught of the Covenant of workes which the people could not behould his vaile signifying the covering of this curse from the eyes of Israel 8. Consider that till the Law as a meeâ—e draught of natures Law was marked and thus vailed at Moses his proposition of the remedy unto these carnall Israelites in the blood of the sacrifices writ in the Ceremoniall Law it could not quiet them nor pacifie their consciences 9. Observe this one thing further that Moses in the five bookes doth so shun this rigid proposition of the Law that the Apostle when he came to deale with the false Apostles about this acceptation of the Law as standing full against the Covenant of Grace and Justification by faith could find but two testimonies in all Moses which necessarily convinced this manner of propounding the Law the one Deut. 21. 23. the other Deut. 27. 26. But because this end of the vailing of Moses his face as tending to signifie the curse of the Morall Law and the vailing of it from the eyes of carnall Israel is called into question by some of prized judgement and that from the passage of 2 Cor. 3. they spend one proposition in clearing that place to prove that it was the vailing of the Morall Law in the Curse For first say they it could not be the vailing of the blood of Christ in the Ceremonials for the Ceremonies was a sufficient vaile to hide that and to have put an other vaile had been against Gods love who would have the people spirituall to looke into it for Salvation one vaile was sufficient to hide so precious a treasure But to the Text it is plaine in the beginning of the Chapter 2 Cor. 3. 3. that the Apostle meanes the writing of the Law in their hearts namely the Commandements of the Morall Law by removing the Curse that the heart may close in with it Secondly Vers 6. The ministery of the Spirit is opposed not to the Cloud of Ceremonies but to the letter of the Law Morall for this killeth so did not the Ceremony but quickning his measure Thirdly Vers 7. The Ministery of the Gospell is opposed to that which was graven in stone which was the Morall Law only Fourthly Vers 13. Moses his vaile was put on when Moses was read and not the Ceremoniall Law alone as intending the vailing of the Curse of the Morall Law Fifthly That which beares shew is Vers 14. where the Text faith that the vaile was taken away in Christ It is true that the Ceremonies were removed in the comming of the substance but is it not as true and here meant that the curse oâ— the Law was removed by the comming of Christ and so the vaile made needlesse Gal. 3. 13. But Vers 15. the vaile yet remaines when Moses is read which cannot be the Ceremony vailing the blood of Christ for that is removed in act for the Jewes sacrifice not for want of an Altar but it is most true of the vaile of the Morall Law to cover wrath For as it was a mercy to vaile it to that people till Christ came so it is now a judgement Christ being come to shade it For it might be if seene an accidentall cause to drive them to Jesus the Sonne of Mary for a Saviour But the knot lyeth in the 18. verse But we all c. where it is thought and strongly spoken that the vaile signifieth the Ceremoniall Law It is true there is a flat opposition of Christian and Jew the one with open face beholding Christ the other not daring to see the glory of the Lord in giving the Law But all will be evident if it be shewed what is here meant by the Image of Christ which we behold with open face which is not the blood of Christ vailed in the blood of the Sacrifices but the Law of God writ in his heart promised Jer. 31. 34. as the head which is the new command of the Morall Law set up for us as a glasse which behoulding by faith we are changed into the same Image by the Spirit and now it will appeare that the whole Chapter speakes of the Morall Law Another inforcement of this distinction is from the Apostle Gal. 3. where he disputes against the Morall Law taken as a rigid draught of natures Law unto the 23. verse for otherwise the Law had been no enemy unto him as a branch of the Covenant of Grace but at the 23. verse he disputes the good ends of it as propounded with Gods moderation By the Law which we call the Morall Law Moses and Paul meane the meere draught of the Law of nature as it hath necessarily affixed eternall life to the punctuall performance or eternall curse to the disobeyers in the least title For the Law is complexum quiddam containing in it command
impressions in the heart and frame of the Creature which is apparent in the Covenant so often mentioned with the unreasonable creature and this was the manner of covenanting with our first parents in the state of Innocency but is moâ—t observable in the restored reasonable creature when God shall put his Lawes into their hearts and write them in their inward parts Jer. 31. 33. and the more perfect the creature growes the more reall shall the impression be But yet in all ages of the Church past and so to the end of the world God hath ever and ever will make expressions outward of this his Covenant with mankinde The Covenant is one thing the name of the Covenant another For the Covenant includes the whole reason of the Covenant with the circumstances but the name sometimes is attributed to some circumstances So the Covenant may be said to be the same and not the same that which is the same in substance varieth in manner and circumstances Deut. 5. 2 3. and 29. 1. and 4 31. Nor is it a thing unusuall in Scripture that this should be affirmed of one and denyed of another which is more illustrious in one then in another though it be common to both as Matth. 15. 24. Interpreters of Scripture give this rule when it seemes to deny the very essence of the thing it doth deny only some circumstance or respect Mark 9. 37. He that receiveth me doth not receive me which negation properly respects the degrees Joh. 5. 45. There is one that accuseth you even Moses that is Moses primarily and especially Gen. 45. 8. God sent me hither when God and his See Jer. 23. 7. Isai 43. 18. brethren had done it but in a divers manner CHAP. II. Of the Covenant God made with man in the state of Innocencie IT hath pleased God to deale with the reasonable creature by way of Promise and restipulation that is by way of Covenant In which God himselfe is one partie covenanting and promising and the whole reasonable creature the other restipulating and obeying The thing holden out by God is eternall life with all immediate blessings the condition on the part of the reasonable creature is free ready and willing obedience whether from nature or grace The causes why God made choice to deale with the reasonable creature in this manner are principally three First that the creature might know what to expect from the Creator into what state soever cast Secondly that the same creature might alwayes recognize and acknowledge what to retribute Thirdly Such manner of dealing suites best with the nature of the reasonable creature and his subordination to the Almighty But passing by what might be spoken of the Covenant with reasonable creatures both men and Angels we will only consider what Covenant God hath made with mankind because the knowledge thereof doth in speciall manner concerne us and in the unfolding thereof the Scripture is most plentifull We reade not the word Covenant betwixt God and man ever since the Creation both in Innocency and under the fall but we have in Scripture what may amount to as much As in Innocency God provided and proposed to Adam eternall happinesse in the present injoyments and cals for perfect obedience which appeares from Gods threatning Gen. 2. 17. For if man must die if he disobeyed it implies strongly that Gods Covenant was with him for life if he obeyed And after the fall it is most evident God was pleased to hold this course with man in all ages and conditions but with some alterations as seemed best in his infinite wisedome and best fitted the present condition of the creature In this manner hath God afforded both the prime and secondary good unto man under Covenants and seales that he might have the greater assurance so long as he walked in obedience and herein God was pleased to condescend to mans weaknesse and for the confirmation of his faith to adde Seales to his Covenants in all times to bind the bargaine The Covenant in generall may be described a mutuall compact or agreement betwixt God and man whereby God promiseth all good things specially eternall happinesse unto man upon just equall and favourable conditions and man doth promise to walk before God in all acceptable free and willing obedience expecting all good from God and happinesse in God according to his Promise for the praise and glory of his great Name The Author of the Covenant is God not God and man for God doth enter into Covenant with man not as his equall but as his Soveraigne and man is bound to accept of the conditions offered by the Lord. There can be no such equality of power and authority betwixt God and the creature as that he should indent with the most High but he must accept what the Lord is well-pleased to offer and command The Covenant is of God and that of his free grace and love for although in some Covenant the good covenanted be promised in justice and given in justice for our workes yet it was of grace that God was pleased to bind himselfe to his creature and above the desert of the creature and though the reward be of justice it is also of favour For after perfect obedience performed according to the will of God it had been no injustice in God as he made the creature of nothing so to have brought him unto nothing it was then of grace that he was pleased to make that promise and of the same grace his happinesse should have been continued The partees covenanting are God and man for God promiseth unto man upon condition and man promiseth unto God what he requireth In respect of Gods promise the Covenant is called his but in respect of the conditions it may be called mans God promiseth freely to recompence Zech. 9. 11. In the bloud of thy Covenant Sept. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 68. the good of obedience which is already due and might be exacted without promise of reward man promiseth to pay that debt of duty which he oweth unto the Lord in respect of the manifold relations wherein he stands obliged unto him The forme of the Covenant stands in a Promise and restipulation wherein the Lord though he might have required the whole To will and to nill the same things is the sure bond of all amity and friendship Now because the communion betwixt God and us is of infinite disparitie therefore his will is a Law to us and our obedience is true love to him debt of obedience without promise of reward in respect of the good things already bestowed upon the creature yet to the end that man might yeeld cheerfull and free obedience he first bound himselfe to reward the obedience of man before he bound man unto him in obedience The Subject of this Covenant in generall is man not differenced by speciall respects for as the Law was given so the Gospell is revealed to man Man in this or that speciall
consideration is the subject of the Covenant as it is divided for kinds or altered for circumstances and degrees but man is the subject of the Covenant without such particular considerations The Lord having respect to the mutability and weaknesse of mans nature was pleased as to try his obedience by Symbolicall precepts so to evidence the assurance of his faithfull promise by outward seales but when the creature shall grow to absolute perfection and unchangeablenesse such symbolicall precepts and outward seales shall cease as needlesse The good promised is eternall blessednesse with all good things that doe accompany it or belong thereunto the good required is obedience to the just and righteous Commandement of God which he as our Soveraigne Lord doth claime and call for according as he shall prescribe and appoint The end thereof is the glory of God viz. the praise of his wisedome justice and bountie And in all these things the Covenants howsoever divided in kinds or varied in degrees and circumstances doe sweetly consent and agree But seeing the Covenant is not one but manifold both in kinds and degrees we must distinguish it and weigh more diligently what doth agree to every kind and wheâ—ein they agree and wherein they differ one from another Some distinguish thus the Covenant is either of Nature or of Grace or subservient to both which is called the Old Testament Others thus the Covenant is Legall or Evangelicall of works or of grace The Covenant of workes wherein God covenanteth with man to give him eternall life upon condition of perfect obedience in his owne person The Covenant of Grace which God maketh with man promising eternall life upon condition of beleeving And this distinction is one for substance with the former and with that which may be taken from the speciall consideration of the subject with whom it was made scil the Covenant made with Adam in the state of Innocencie or with man after the Fall We reade not in Scripture the Covenant of works or of grace totidem syllabis the neerest we come to it is Rom. 3. 27. the Law of works opposed to the Law of faith which holds out as much as the Covenant of workes and the Covenant of Grace For there the Apostle is disputing about justification and by consequent eternall Salvation which is Gods part to give under a Covenant But of this hereafter The Covenant which God made with our first parents is that mutuall contract or agreement wherein God promised eternall happinesse to man upon condition of intire and perfect obedience to be performed in his owne person The Author of this Covenant was God his Creator and Soveraigne who had bestowed many and great blessings upon man furnished him with excellent abilities and enriched him with singular priviledges This Covenant God made in Justice yet so as it was of Grace likewise to make such a free promise and to bestow so great things upon man for his obedience God did in strict justice require obedience promise a reward and threaten punishment but yet as bountifull and gratious unto his creature intire and perfect if he should so continue God did in justice proportion the reward and the worke the weight of the blessing promised and the work of obedience required but yet I cannot thinke it had been injustice in God to have given lesse or not to have continued so great things to man so long as he continued his obedience No God was pleased to manifest his goodnesse to man continuing in obedience no lesse then his justice as formerly in creation he had shewed himselfe exceeding gratious to man above other visible and corporall creatures This Covenant God made with man without a Mediatour for there needed no middle person to bring man into favour and friendship with God because man did beare the image of God and had not offended nor to procure acceptance to mans service because it was pure and spotlesse God did love man being made after his Image and promised to accept of his obedience performed freely willingly intirely according to his Commandement The forme of this Covenant stood in the speciall Promise of good to be received from justice as a reward for his work Doe this and live and the exact and rigid exaction of perfect obedience in his own person without the least spot or failing for matter or manner The good that God promised was in it kind a perfect systeme of good which was to be continued so long as he continued obedient which because it might be continued in the eye of creating power for ever we call it happinesse life and everlasting happinesse But upon a supposition of Adams persisting in a state of obedience to say that God would have translated him to the state of glory in Heaven is more then any just ground will warrant because in Scripture there is no such promise And if we must not presume above what is written we may say Adam should have continued in that blessed estate in which he was created but as for his translation after some number of yeares spent on earth we reade it not In this state and condition Adams obedience should have been rewarded in justice but he could not have merited that reward Happinesse should have been conferred upon him or continued unto him for his works but they had not deserved the continuance thereof for it is impossible the creature should merit of the Creator because when he hath done all that he can he is an unprofitable servant he hath Luke 17. 10. done but his duty The obedience that God required at his hands was partly naturall to be regulated according to the Law engraven in his heart by the finger of God himselfe consisting in the true unfained and perfect love of God and of his Neighbour for the Lords sake and partly Symbolicall which stood in obedience to the Law given for his probation and triall whether he would submit to the good pleasure of God in an act of it selfe meerely indifferent because he was so commanded Though God had put many abilities and honourable priviledges upon man yet he remained his Soveraigne which by an act of restraint he was pleased to make man thus exalted to know which he did by requiring and commanding his creature to abstain from one fruit in it selfe pleasant to the eye and good for meat This was mans Homage-penny a thing before the command indifferent unto which he had a naturall inclination from which he was now to abstaine because God who had before given to man as part of his patrimony and not as reward of his obedience to this particular restraint liberty to eat of every tree of the Garden here interposed himselfe and reserved this as an Homage unto himself God in his Soveraignty set a punishment upon the breach of this Gen. 2. 16. his Commandement that man might know his inferiority and that things betwixt him and God were not as between equals The subject of this Covenant
fall by whom not only the Elect but the whole frame of nature received benefit In the Creation God raised up a great Family wherein he made Adam the head and all his posterity inhabitors the frame of Heaven and Earth his domicile the creatures his servants this Family upon the fall was broken up the present Master turned out of his imployments the children beggered the servants returning to God their Soveraigne and the whole frame of the creature under attainder God thus defeated if I may so speake sets up a second Family called the Family of Heaven and Earth wherein Jesus Christ the womans seed Gen. 3. 19. is the Head Matth. 28. 18. Ephes 1. 22. Col. 1. 19 20. stiled the second Adam Lord of all things in Heaven and Earth and that with more soveraignty and amplitude of injoyment then ever the first Adam had the whole creature being put under his feet The children of this Family are the faithfull who be the adopted Brethren Rom. 8. 15. sometimes called the seed The servants be the wicked and those of two sorts either such as attend in the Church neerer about Christs person or further off as in farme-houses for baser offices The creatures by a second ordinance from their former Master free are stated upon Christ though they beare some brands of evill from the sinne of their former Master the domicile though not so beautifull returnes to Christ So the Covenant of Grace entring upon the breaking up of the former Family investeth Christ with all as purchaser of the lost creature from revenging justice and as Lord of all things in Heaven and Earth who freely conferreth the heavenly inheritance upon the adopted sonnes and brethren and vouchsafeth earthly blessings and some spirituall common gifts to the wicked which may be called servants both those that more neerly attend his person and those that be further off But of this more hereafter CHAP. III. Of the Covenant of Grace in generall THe Covenant of Grace is that free and gracious Covenant which God of his meere mercy in Jesus Christ made with man a miserable and wretched sinner promising unto him pardon of sinne and eternall happinesse if he will return from his iniquity embrace mercy reached forth by faith unfained and walke before God in sincere faithfull and willing obedience as becomes such a creature lifted up unto such injoyment and partaker of such pretious promises This Covenant is opposite to the former in kind so that at one and the same time man cannot be under the Covenant of workes and the Covenant of grace For he cannot hope to be justified by his perfect and exact obedience that acknowledging himselfe to be a miserable and lost sinner doth expect pardon of the free mercy of God in Iesus Christ embraced by faith The condition of the Law as it was given to Adam excludes the necessity of mercy reaching to the pardon of sinne and the necessity of making a new Covenant argues the former could not give life Heb. 8. 7. He that is under grace cannot at the same time be under the law and he that waites for Salvation of meere and rich grace to be vouchsafed cannot expect it as the deserved wages of his good worke from justice and not of mercy What then may some say is the Law abolished or is it lawfull for Christians to live as they list because they be not under the Law Not so but the Law hath a double respect one as the unchangeable rule of life and manners according to which persons in Covenant ought to walke before and with the Lord and in this sense it belongs to the Covenant of grace The other as it is propounded in forme of a Covenant as if he must necessarily perish who doth neglect or breake it in the least jot or tittle and in this sense the Covenant of grace and workes are opposite The matter of Evangelicall precepts and of the Morall Law is the same but the forme of promulgation is not the same the rule is one but the Covenants differ Materialy the Law that is the matter and argument of the Law as a rule stands in force but if formally it did continue as a Covenant there could be no place for repentance nor for the promise of forgivenesse or mercy reaching to the pardon of sinne or the quickning of them that be dead in trespasses The Covenant of workes is of justice the Covenant of grace is of grace and mercy which cannot agree and take place in one and the same subject for he that tryâ—th justice perceiveth not the force of mercy è contra This might be common to both Covenants that God doth freely give reward because he was not bound unto it by any Law and that is done of grace which we are not tied unto by Law but in the Covenant of Grace he gives the reward of meere and rich grace and that to the creature which hath deserved Hell This Covenant entered immediately upon the fall and so may be called a Covenant of Reconciliation not of friendship At the very instant when God holy and true was pronouncing judgements upon the severall delinquents in the fall setting downe his sentence against the Tempter both in his instrument the Serpent and the maine Author Sathan he brings in the party who should execute the same in which execution is unfolded the Covenant of grace for the Salvation of the creature that the Serpent had destroyed that God might be knowne in wrath to remember mercy At the very fall and before judgement was pronounced upon the delinquents that were tempted the Covenant of mercy was proclaimed that by vertue of this Covenant God might prevent further waste of his creature which Sathan might haue wrought upon his new advantage in following his good successe and that the tempted might have some comfort before their judgement least they might have been swallowed up of wrath The Authour of this Covenant is God considered as a mercifull and loving Father in Iesus Christ as a Creator he strooke Covenant with Adam in his integrity as a Saviour he looked upon the poore creature plunged into sinne and misery by reason of sin The cause that moved the Lord to make this Covenant was not any worth dignity or merit in man for man never had ought which he had not received and now by his disobedience had deserved to be cast off for ever neither was the present misery into which he had cast himselfe the cause that moved the Lord to receive man into favour for the Angels more excellent by creation as miserable by their fall he hath reserved in chaines of darknesse The sole moving cause why God made this Covenant Bonitatis Dei donumest quod liberare nos voluit quod verò aliter quam tali modo liberare nos noluit pâ—ccatorum nostrorum est meritum was the love favour and mercy of the Lord. Deut. 7. 7 8. Only the Lord had a delight in thy fathers
to love them saith Moses and he chose their seed after them Deut. 10. 15. When I passed by thee and saw thee polluted in thine owne blood I said unto thee when thou wast in thy blood live Ezek. 16. 6. See Ezek. 36. 32. Luk. 1. 54 55 72 78. This Covenant was made in Christ in and through whom we are reconciled unto God for since God and man were separated by sinne no Covenant can passe betwixt them no reconciliation can be expected no pardon obtained but in and through a mediatour Sinnes were never remitted unto any man no man was ever adopted into the place and condition of a sonne by grace and adoption but in him alone who is the same yesterday to day and for ever Jesus Christ true God and true man Act. 4 12. Heb. 13. 8. The fall of our first parents was occasion of this Covenant for Actus nostrae liberationis divinam bonitatem causam habet Sed aliter actus exactio nimirum paenae per modum satisfactionis caâ—sam eam habet quae ad paenam exegendam irritat id autemest peccatum God suffered him to slip that he might manifest the riches of his mercy in mans recovery Mercy freeing man from misery possible might have taken place before transgression and have discovered it selfe in the preventing of sinne and so of misery but it seemed good unto Almighty God to suffer misery to enter upon man through sinne that he might make knowne the infinite riches of his mercy in succouring and lifting him up being fallen and plunged into a state remedilesse and desperate for ought he knew Besides we may conceive that Almighty God upon just grounds disdaining that such a base creature falne by pride should thus upon advantage of the mutability of his reasonable creature ruinate the whole frame of the Creation and trample the glory of his name under foot and withall looking upon the Chaos which sinne had brought and would further make if some speedy remedy was not provided did out of his infinite and boundlesse love to man though in the transgression and just and dreadfull indignation against Sathan give forth this gratious and free Covenant The forme of this Covenant stands in gratious and free promises of all good to be repaired restored augmented and a restipulation of such duties as will stand with free grace and mercy For the Covenant of Grace doth not exclude all conditions but such as will not stand with grace The Covenant which was made of free love when we lay wallowing in our blood and which calls for nothing at our hands but what comes from and shall be rewarded of meere grace is a Covenant of grace though it be conditionall So the pardon of sinne is given of grace and not for workes though pardon be granted only to the penitent and faith on our part a lively unfained and working faith be required to receive the promise The parties covenanting are two and so are the parts of the Covenant the one in respect of God the other in respect of man A Covenant there is betwixt God and man but no mutuall obligation of debt for such mutuall obligation is founded in some equality but there is no equality between the Creator and the creature much lesse betwixt the Lord most high and man a sinner If man had never offended God almighty who gave him his being and perfection could not have been indepted unto him but as he was pleased to recompence the good of obedience in the creature that never deserved punishment much lesse can God be indepted to the creature that hath offended who can neither endure his presence nor beare the weight of his wrath nor satisfie Justice nor deliver his soule from the thraldome of sinne The obligation of man to God is of double right and debt but it is of rich grace and abundant love that God doth bind himselfe unto man God doth promise in this Covenant to be God and Father by right of redemption and Christ to be Saviour of them that beleeve in God by him and in faith do yeild sincere uniforme willing upright and constant obedience unto his Commandements Jer. 31. 31 32 33 Deut. 31. 6. Ezek. 36. 25 26. Gen. 15. 1 4 5. Jer. 32. 40. 33. 9. Heb. 8. 10 11 12. Isa 54. 7. Hos 2. 19. The stipulation required is that we take God to be our God that is that we repent of our iniquities believe the promises of mercy and embrace them with the whole heart and yeeld love feare reverence worship and obedience unto him according to the prescript rule of his word Repentance is called for in this Covenant as it setteth forth the subject capable of Salvation by faith but is it selfe only an acknowledgement of sinne no healing of our wound or cause of our acquittance The feeling of Luke 13. 5. Act. 11. 18. 2 Cor. 7. 10. Ezek. 18. 27â— paine and sicknesse causeth a man to desire and seeke remedy but it is no remedy it selfe Hunger and thirst make a man to desire and seeke for food but a man is not fed by being hungry By repentance we know our selves we feele our sicknesse we hunger and thirst after grace but the hand which we stretch forth to receive it is faith alone without which repentance is nothing but darknesse and despaire Repentance is the condition of faith and the qualification of a person capable of Salvation but faith alone is the cause of Justification and Salvation on our part required It is a penitent and petitioning faith wherby we receive the promises of mercy but we are not justified partly by prayer partly by repentance and partly by faith but by that faith which stirreth up godly sorrow for sinne and enforceth us to pray for pardon and Salvation Faith is a necessary and lively instrument of Justification which is amongst the number of true causes not being a cause without which the thing is not done but a cause wherby it is done The cause without which a thing is not done is only present in the action and doth nothing therein But as the eye is an active instrument for seeing and the care for hearing so is faith also for justifying If it be demanded whose instrument it is It is the instrument of the Soule wrought therin by the Holy Ghost and is the free gift of God In the Covenant of workes workes were required as the cause of life and happinesse but in the Covenant of grace though repentance be necessary and must accompanie faith yet not repentance but faith only is the cause of life The cause not efficient as workes should have been if man had stood in the former Covenant but instrumentall only for it is impossible that Christ the death and blood of Christ and our faith should be together the efficient or procuring causes of Justification or Salvation When the Apostle Rom. 3. â—â— 22 28 30. Gal. 2. 16. 17. Rom. 4. 2 3. writeth that man
a restipulation 6. The end viz. the blessednesse of man and the glory of God manifested in his wisdome bounty and goodnesse 7. As Adam in the state of Innocency was made able to fulfill the Covenant made with him so is the Covenant of Grace written in the hearts of them that be heires of the Promise in Christ They differ 1. In the speciall consideration of the Authour cause and foundation of the Covenants God gave his Law to Adam as bountifull and gratious to his creature intire and perfect but in strict justice requiring obedience promising a reward and denouncing punishment But the Covenant of Grace he made as a loving Father in Jesus Christ of his meere Grace promising to receive them into favour that sincerely and unfainedly turne unto him The Creation of man and integrity of humane nature is the Foundation of the former Covenant but the Redemption of man by Christ is the Foundation of the Covenant of Grace 2. In the forme of Sanction In the Covenant of Nature there is no Mediatour but the Covenant of Grace is made in Christ in whom God hath made us accepted The Covenant of Nature was not promised before it was promulgated but the Covenant of Grace was first promised and long after promulgated and established or ratified in the bloud of his Sonne 3. In the speciall matter of the Covenants and that both in respect of the Promise and stipulation For the Covenant of Nature promised life but not righteousnesse but in the Covenant of Grace God promiseth to tread Satan under the feet and to write his Law in the hearts of them that be heires of Salvation That Covenant promiseth life to them that perfectly obey but not remission or forgivenesse of any even the least iniquity But this promiseth forgivenesse of sinnes and life eternall to the penitent sinner believing in Christ and embracing the free promise of mercy In that life eternall is promised as the reward of justice in this life and glory as the reward of free and rich grace and mercy To him that worketh the wages is of debt but to him that beleeves the reward is of Grace In that God as a Creatour doth exact his right of man pure but in this as a loving Father he doth offer himselfe to the sinner smitten with the conscience of his sinne In that life eternall and most blessed is promised but only animal to be enjoyed in Paradise or continuance in that good estate wherein he was set at first of the rich bounty of God but in the other translation out of ignominy and death into eternall happinesse and glory in Heaven In the Covenant of Nature perfect obedience is exacted so that if there be but the least failing in any jot or title and that but once a man can never be justified thereby nor can the breach be made up by any repentance But in the Covenant of Grace obedience is required repentance admitted and sincerity accepted If a man sinne and goe astray if he returne unfainedly he shall be received into favour In the Covenant of Nature obedience and workes were commanded as the cause of life and justification in the Covenant of Grace Faith is required as the instrumentall cause of Remission and Salvation obedience as the qualification of the party justified and the way leading to everlasting blessednesse The object of obedience in the Covenant of Nature was God in the Covenant of Grace God in Christ 4. They differ in the speciall consideration of the Subject The first Covenant was given to man pure perfect intire and sound able to do what God required But the Covenant following was made with man a sinner miserable and by nature the child of wrath And so that was a Covenant of friendship this of firme Reconciliation 5. In the speciall and peculiar respect of the end For the former Covenant was made for the praise of Gods wisdome goodnesse bounty and justice But the Covenant of Grace was made to declare and set forth the riches of Gods grace and mercy In it the wisdome goodnesse power and justice of God is more illustrious then in the former and the mercy long-suffering and rich grace of God is greatly magnified which did not appeare or shine forth at all in the former 6. And in their Effects and Properties For not the Covenant of Nature but of Grace doth exclude boasting By the Covenant of Nature Adam was not advanced above the condition of an honourable Servant In the Covenant of Grace man by nature the child of wrath is made the child of God by grace and adoption The Covenant of nature was neither the last nor everlasting but being first made way for a better and being broken was antiquated or disanulled to our singular comfort but the Covenant of Grace shall continue firme and immoveable for evermore The second thing to be gathered is That the Fathers before Christ ever since the fall of Adam and Christians in the times of the Gospell did live under the same Covenant for substance but not for manner of administration which is most cleare by evident Heb. 13. 8. Rev. 13. 8. Act. 4. 12. and 15. 11. Gal. 3. 29. Rom. 3. 30. Eph. 2. 12. Gen. 15. 1 and 17. 1 7. Lev. 26. 12. Exod. 3. 6. Matth. 22. 32. 2 Cor. 4. 13. Heb. 11. 6 7 8. Rom. 4. 12. Heb. 11. â— 19 23. testimonies of holy Scripture and by the very forme of the Covenant which was one before and after the comming of Christ The same God that calleth us called them to the hope of eternall life they were endued with the same spirit and lived by the same faith Their Sacraments for substance in signification agree with ours and they expected an Inheritance everlasting and undefiled Religion for substance was ever one and unchangeable and such as were truly religious walked in the same way and waited for the same heavenly Inheritance and everlasting crowne of glory The Church before Christ may be considered as an heire or as an Infant according to the substance of the Covenant or according to the manner of administration In the first respect the Church is under the Covenant or Promise and her people are called a free and willing people an heire of heavenly and spirituall blessings In the latter respect she is under the Covenant in respect of the different administration and her people are called a servile people in comparison an heire under Tutors and Governors not differing from a servant CHAP. IIII. Of the Covenant of Promise THe Covenant of Grace is either promised or promulgated Gen. 3. 15. Gen. 12. 1. and 15. 1. and established Promised to the Fathers first to Adam and afterwards to the Patriarchs and lastly to the people of Israel and that before their comming into the Land of Canaan and after Gal. 4. 4 1 Pet. 1. 20. Act. 3. 25. Gal. 3. 16. 1â— Eph. 2. 12. their returne from the Babylonish captivity Promulgated after the
snatchers by and by all that have judgement understand men of wicked life But when it is said that the Kingdome of Heaven suffereth violence and that Matth. 11. 12. the violent catch it away it is easie to know that this violence and catching falleth not into the lot of the wicked Likewise the word profane soundeth in all mens eares some foule and damnable thing but when it is said the Priests profane the Sabbath and Matth. 12. 5. are guiltlesse all know that it is no word of reproach But to reture to the matter to impute is either to acknowledge that which is truly in one to be his indeed and to attribute it to him or else to attribute that to one which indeed is not his In generall it is to transcribe or transferre and put over the cause of any thing to any one So Vlpian in lege 1. parag Item quaeritur de separat Sibi imputent quo minus idoncum fide jussorem acceperint id est ascribant tribuant Item apud jurisconsult Imputare significat acceptum seu expensum ferre ut imputare sibi debet qui credulus fuit Legum 1. § doluâ—â—ff â—o per quem factum To impute then is to ascribe a matter good or evill or the cause thereof to any one which he hath or hath not The imputation of an evill is two-fold just and due when the evill imputed or the cause thereof is in the subject to which it is imputed so sin is imputed to him that hath committed it and folly to him that hath not spoken that which is right Job 42. 8. and the debt is imputed to him that undertooke to make payment or give satisfaction Unjust or undeserved when the evill or cause thereof is not in the subject as when a fault is imputed to an innocent and punishment inflicted upon him that neither offended in his own person nor undertooke to be surety for the offendor 1 Sam. 1. 16. Gen. 38. 15. Plin. lib. 8. cap. 1. The imputation of a good thing is done three wayes by right grace and injustice because law justice and right is opposed to injustice and grace But here it must be noted that its one thing to say a man is reputed just another to say this or that thing is imputed for righteousnesse a man is reputed just but not imputed just reputation is spoken of the concrete imputation of the abstract imputation is the cause reputation the effect Imputation by debt or right is when that which is inherent in the subject or due to it is imputed as wages counted of debt to him that worketh But many things due cannot be said to be imputed unlesse the word imputation be taken improperly for giving or acknowledgement as we should improperly be said to impute glory to God for to give or acknowledge Imputation by injustice is when righteousnesse of quality or fact is imputed to an unjust man and he is acquitted contrary to law Imputation by grace when righteousnesse is imputed to them that be unjust in themselves and the guilty is acquitted not of debt but of grace yet not against justice but upon just and equall considerations Righteousnesse also is put either for some one individuall righteous act done after a manner pleasing and acceptable unto God which is called the righteousnesse of the fact or it is put for universall righteousnesse which is either the matter of justification or at least the thing required on our part to justification and is called the righteousnesse of the person which latter is here to be understood as is more at large to be shewed hereafter Now from all that hath been spoken it followeth 1. That perfect and strict righteousnesse of quality or work inherent is and ought to be imputed of justice to the subject in whom it is but by gracious estimation it cannot be imputed in the place or roome of righteousnesse inherent for what is accounted by grace that either is not in the subject or it is not really that in the roome and steed whereof it is accounted 2. Works of righteousnesse done in faith after a manner pleasing and acceptable unto God are of grace imputed to the doer for just and righteous actions the imperfections that cleave unto them being freely pardoned Not that works are able to beare the exact triall of the Law or can stand as the matter of justification before the Lord but that God in Christ is pleased to accept of our works as good and pleasant our persons being accepted in his beloved and the weaknesse of our works covered by his intercession Thus Phinehas his executing of judgement was imputed to him for righteousnesse Psal 106. 31. Deue. 6. 25. And thus we reade This shall be our righteousnesse before the Lord our God if we take heed to keepe all those Commandements Thou shalt restore him the pledge when the Sunne Deut. 24. 13. goeth downe that he may sleepe in his raiment and blesse thee and it shall be righteousnesse unto thee before the Lord thy God 3. Faith or beliefe may truly be imputed for or unto righteousnesse as it is the sole working instrument and relative action required on our part in the Covenant of grace unto free justification For by faith alone in Christ through the meere grace and mercy of God we obtaine full pardon and remission of all our sins and so our works come to be acceptable in Gods sight 4. The righteousnesse of one being of grace accepted for or imputed to another is righteousnesse imputative but this stands not in a bare opinion or naked estimation without reality or truth but in a reall donation and communicating of righteousnesse unto him that is esteemed just True it is righteousnesse imputative is not inherent in them unto whom it is imputed as in the subject but it is made theirs by right of donation 5. It may also be noted that the word Imputation hath reference to some other thing and commonly commeth in betwixt two things the one the thing which is imputed the other that Tertul. advers Gent. Cap. 30 Ita nomen â—mendationi imputatur Sen. ad Mart. Magno autori suo imputata Tacit. 1. Hist Otho Imp. Quis mihi plurimum imputet whereunto it is imputed so that imputation hath relation unto both And to make this manifest we may consider these three phrases The first is The obedience of Christ is imputed unto justification conformable to that saying of the Apostle By the obedience of one man many are made righteous The second phrase is Faith is imputed unto righteousnesse The third is Righteousnesse is imputed unto life The equivalent whereof we have Rom. 4. 11. 5. 17 18. In the first phrase imputation is betwixt Christs obedience as the thing which is imputed and justification as the end whereunto it is imputed and it hath reference In the second phrase imputation commeth in betwixt faith as the thing which is imputed and righteounesse as the
thy grace I will keepe thy precepts all the dayes of my life unto thee therfore do I flie for strength support acceptance Create in me O God a cleane heart renew a right constant spirit Ps 119. 68. Ps 51. 10. 1 Kin. 8. 58. Ps 119. 8. within me Establish me with thy grace that I never fall from my integrity I will keepe thy statutes O forsake me not utterly In the former overture of the Covenant by Gods appointment they offered sacrifice which was a type of Christ and seale of remission and propitiation by the bloud of Christ under this expression the same continued for so we reade that Abraham built Gen. 12. 7. and 22. 9. Altars unto the Lord and offered sacrifice But unto this it pleased God to adde other assurances whereby he bound himselfe to performe the promises which he freely made of his grace and did establish the faith of Abraham and his posterity This Covenant God confirmed by federall signes in the segments and fiery lamp Gen. 15. and then by sacramentall signes as by Circumcision Gen. 17. which was a seale of promise on Gods part and an homage or fealtie in Abraham and his seed binding them unto the service which God required under the Covenant of grace and Gal. 5. 3. In as much as Circumcision was the signe or solemne ceremony of this mutuall league between God and Abraham and Abrahams seed it is necessarily implyed by the tenour of the same mutuall Covenant that God should subscribe or seale the league after the same manner and to receive the fame signe of Circumcision in his flesh which Abraham and his seed had done Rom. 4. 11. Rom. 2. 28 29. therefore the Apostle put this upon them that will use Circumcision after Christ that they are bound to keep the whole Law not because Circumcision for the outward act was commanded in the Law but because it was that homage penny which tyed them to punctuall obedience We may conceive that God by this Commandement might now prove Abrahams obedience therein imposing a thing abhorrent to nature which could not be before sinne because it doth presuppose sinne and punishment And it was a notable pledge of his faith for if he could believe God in so dangerous and fearefull an execution they might beleeve him in any other command or promise under the Covenant Circumcision was not without the shedding of bloud because the Covenant was not yet established in the bloud of the Messiah and that might leade the faithfull to the bloud of Christ as assuring the purging away of sinne by the same God could have instituted â— Sacrament which might have agreed to both sexes but of his infinite wisdome he made choice of that which could have being iâ— the males only but the female was accounted as circumcised in the male and therefore faithfull women were the daughters of Abraham Luke 13. 16. and the common promise that God would be the God of Abraham and his seed did pertaine to each sex of his posterity Circumcision was a seale of the righteousnesse which is by faith that which is purchased by Christ and embraced by faith It was also a signe of the Circumcision of the heart by the Spirit of Christ without which the rite did commend no man to God Deut. 10. 16. which Circumcision of the heart is promised of God as his grace Deut. 30. 6. and is fulfilled in Christ Jer. 4. 4. Câ—l 2. 10 11. Phil. 3. 3. And it was a seale of the Covenant and so of all the promises made therein concerning things temporall to the seed and posterity of Abraham as they stood in reference to the Covenant of Grace All that were outwardly circumcised were not partakers of the spirituall blessings promised yet was not Circumcision altogether unprofitable unto them but as they were within the Covenant so did Circumcision seale unto them the blessings of the Covenant If they were externally in Covenant only and by profession it confirmed the promises of the earthly Canaan and some other outward things whereof they were partakers If they were internally and effectually in Covenant it confirmed the highest blessings unto them which they obtained by faith It appeares then that all are not in Covenant after one manner nor doe all that be in Covenant equally partake of the same blessings they that be outwardly in Covenant partake the outward and basest part of the Covenant they that be truly in Covenant obtaine the bighest but what blessings soever they enjoy they are given according to the Covenant of Grace and not of workes given of free bounty to them that yeeld but partiall and fained obedience and not merited by their works But of this more at large in the next Chapter From all this it followeth First that all the faithfull are of the same faith with Abraham The Father and the Sonnes spirituall be of the same beliefe as they doe partake of the same spirituall priviledges It is one God that justifieth the circumcision and the uncircumcision and it is the same faith whereby the Promises of mercy are embraced Zaccheus is called the son of Abraham and he beleeved in Christ as did Abraham 2. Not only Promises of temporall good things but of spirituall and eternall were made to the Patriarks in the Covenant of Grace and sought and obtained by them They looked for a City whose builder and maker the Lord is Remission of sinnes and Heb. 11. 11 12. life everlasting was preached in the Covenant sealed in the Sacrament and typified by the Land of Canaan To conceit the Fathers to be an assembly of bruite beasts which looked to be fed with earthly blessings alone is highly to dishonour them and lessen the grace and mercy of God towards them 3. Sacramentall phrases wherein the name of the thing signified is given to the signe are ancient and familiar as Circumcision is called the Covenant and the rocke Christ Why then should our Adversaries stumble at this that in the Sacrament of the Supper The Bread is called the body of Christ 4. In this expression of the Covenant the spirituall good things promised therein are limited to Abraham and to his seed But all Infants whatsoever are not comprehended under the seed of Abraham To say many thousand thousands are excluded from the seales and outward administration of the Covenant when yet every one is partaker of the good promised in the Covenant is to speake of our selves and not according to the Word of God We will not tie the grace of God to outward meanes but ordinarily we cannot affirme they pertaine to the Covenant of Grace and obtaine the highest blessings promised therein whom God doth not vouchsafe so much as outwardly to receive into Covenant CHAP. VII Of the Covenant of Grace under Moses till the returne of Israel from the Babylonish Captivity NOw we are drawing downe to Moses his time and that manifestation of the Covenant of Grace which was revealed to
the Church by his Ministery The curse of Gods revenging justice had now seized upon mankind for many generations even thousands of yeares so that now it was time for God to remember mercy in the midst of wrath and to breake out into a clearer expression of this free gratious Covenant extended to a people sprung up into a great number and to be joyned together in an outward policie The Covenant of free grace running downe in Abrahams seed was daily cast out and grew wilde as in the Ishmaelites Edomites Syrians c. therefore God was now pleased to knit the seed of Abraham together in a stronger and as I may call it a state Covenant that things might grow better and not worse The body of the people to whom the Covenant pertained was now growne populous and numerous so that either it must grow wild and come to nothing by it owne weight or else be brought under the Covenant of God into a state and nationall Church The Covenant which God made with Israel is called the Old Testament or the Law not because it was first as some suppose but because it was to wax old and to give place to the more excellent Covenant succeeding and finally to be abolished Heb. 8. 13. But here at the first we meet with a great difficulty How and whether at all the Covenant of Grace was manifested by Moses Some make the Old and New Testament as the Covenant of workes and grace opposite in substance and kind and not in degree alone and that to introduce an unsound distinction viz. of promise set against Covenant or Testament as though God conferred Grace unto the Fathers only by promise and not by Covenant leaving all that Moses puts under Covenant to be the Covenant of works and old Testament not considering that God calleth his promise of Grace to Abraham a Covenant Gen. 17. 1. being in every branch a compleat Covenant not adverting that the Apostle who knew how to speake according to the sence of the old Scriptures cals the promise made unto Abraham a Covenant or Testament Gal. 3. 17. and the Covenant of promise distinguishing the degrees of manifestation Ephes 2. 12. Neither can it be proved that ever God made the Covenant of works with the creature fallen but whensoever the Scripture speakes of Gods entring into Covenant with man fallen and plunged into sinne and for sinne deserving wrath it must be understood of the Covenant of Grace as shall be shewed hereafter Others make the Old Testament a Covenant subservient to the Covenant of Grace and describe it to be that which God made with Israel in Mount Sinai to prepare them to faith and to inflame them with a desire of the promise and Evangelicall Covenant which otherwise had languished in their minds and to restrain them from wickednesse as it were with a bit and bridle untill the time wherein God should send the Spirit of adoption into their hearts and governe them by the Law of liberty This they make to agree with the Covenant of nature in this that in both the one partie contracting is God the other man both hath a stipulation annexed and that the same in respect of the morall Law the promise is the same in generall and both leade unto Christ But to differ from it in this that the Covenant of nature was made with all men but this with the Israelites alone that was made with man created and perfect in Paradise and had no preludia this was made long after with some part of mankind sinners in Mount Sinai and had many preludia that bound to obedience due by the Law of nature this to the Ceremonies also in that the injoyment of life in Paradise was promised here in the Land of Canaan the Covenant of nature leads to Christ by accident as it shewes what man doth owe unto God and what punishment remaines if he pay not his debt of duty the old Covenant leads unto Christ by it selfe for that is the true and proper scope thereof God exacting his due of man for none other end but that the creature convicted of his imbecillity should flie to Christ The Covenant of Nature leanes upon the Creation and generall conservation the old Covenant upon the Election of Israel his deliverance out of Egypt and conservation in the Land of Canaan The Covenant of Nature was written in the heart but the old Gal. 4. 24. Covenant did beget to servitude and so did compell and restraine by force as when we leave undone what we would doe or doe what we would not for feare that is eternall this temporary written in Tables of stone The thirst after Christ which the Covenant of Nature doth stirre up in man is allayed by the application of Christ either in the Promise or in the Gospell but the thirst which the old Covenant stirred up could not be allayed but by the comming of Christ in the flesh With the Covenant of Grace it agreeth that the Author of both is God both contracted with man a sinner both doth shew sinne both restraine from sinne both leade to Christ both the Symbole of the Church both made by a Mediatour and life promised in both They differ in these that in the Covenant subservient God is considered as reproving sinne and approving righteousnesse in the Covenant of Grace as pardoning sinne and renewing man in righteousnesse the stipulation of the old Covenant is Doe this and live Gal. 3. 12. Of the New Beleeve and thou shalt not come into judgement Joh. 3. 18. The Old Testament was added to the Promise of Grace which went before Gal. 3. 16 17. and shewes sinne not primarily but by experience of humane weaknesse in keeping Covenant But the Covenant of Grace doth this primarily for it teacheth expressely that all men are sinners Rom. 3. 9 23. and that his happinesse doth consist in the remission of sinnes Rom. 4. 6. The old Covenant did restrain from sinne by compulsion Rom. 7. 23. 24. the Covenant of Grace with a free inclination of mind and soule Rom. 6. 12. The Covenant of Grace leads to Christ directly the old Covenant indirectly The old Covenant is the carnall Symbole of the Church of the Jewes the new Covenant a spirituall Symbole of the Church both of Jewes and Gentiles Moses is the Mediatour of the old Covenant Christ God and man Mediatour of the new In the old Covenant is given the spirit of bondage but the Spirit of Adoption in the new Rom. 8. 15. The old Covenant was a meane to the end the new the end it selfe The old Covenant did terrifie the consciences the new doth comfort Man a sinner fallen a sleep is the object of the old Covenant the conscience terrified with sinne the object of the new The old Covenant shewed the manner of worshipping God but gave not ability the new Covenant doth both The old Covenant was an hand-writing against us Col. 2. 14. the new an easie yoke
Matth. 11. 28. The old Covenant was from Mount Sinai Heb. 12. 18. the new from Sion heavenly amiable and pleasant Psal 2. 6. The old Covenant excludes the Gentiles the new admits them The old promiseth life in Canaan the new in Heaven But not to examine these things particularly by this explication it appeares the Divines of this opinion make the old Covenant differ from the new in substance and kind and not in degree of manifestation as also did the former Most Divines hold the old and new Covenant to be one in substance and kind to differ only in degrees but in setting down the differences they speake so obscurely that it is hard to find how they consent with themselves For most commonly they distinguish them thus The old Testament promiseth life to them that obey the Law and condemnes all not perfectly conformable the new doth freely pardon sinnes and give Salvation to them that believe in Christ The old was written by the finger of God in tables of stone the new by the Spirit of God in the fleshie tables of the heart The old was the ministery of death a killing letter the new the ministery of the quickning Spirit The old did lay upon the necks of the Fathers an intollerable yoke of rites and commandements the new doth impose the easie yoke of the Spirit enduing us with the Spirit of Adoption and liberty of the Sonnes of God The old doth involve the Doctrine of the Grace of the Messiah under the shadowes of types and rites the new doth containe the fulfilling of the tipes and figures Moses is the typicall Mediatour of the Old Testament Christ is the true Mediatour of the New The old is sealed by the blood of Sacrifices the new is ratified by the blood of the Mediatour the and death of the Testatour The Old by oblations did not pacifie the wrath of God nor purge the conscience the new containes the true propitiation in the blood of Christ The old was imperfect intolerable weake and therfore to be abolished the new perfect easy and to continue for ever c. with other the like before mentioned And many things herein are spoken truly but how all these differences should stand if they be not Covenants opposite in kind it is not easy to understand Some few have laboured to reconcile them one of these two wais First that the Old Testament doth promise life eternall plainly under the condition of morall obedience perfect that is under a condition altogether unpossible together with an heavy burden of legall rites and an yoke of most strict pollicie but covertly under the condition of repentance and faith in the Messias to come prefigured by tipes and ceremonies that by this forme of doctrine worship and policie a proud grosse and stiffe-necked people might be more tamed and convinced of their owne unrighteousnesse and that by such a pedagogue they might be led to Christ who was more obscurely manifested under those shadows The second is By a distinction of Moses his proposition of the Law from God unto that people which as they would is done either with exaction of perfect obedience deserving eternall life and threatning eternall curse to all that continue not in every thing of the booke of the Law to doe it Deut. 27. 26. or in a comfortable moderation and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 promising blessings to those who doe what they can to performe it The first is a perfect and exact draught of the Law of prime nature the second a â—erswasion and incouragement to corrupt nature to stirre up the relicks of power and the Image of God upon hope of future good The first is propounded to all mankind this to the Church though others take benefit by it In the first the Law breaths nothing but wrath to fallen nature for that hath no grace nor mercy Joh. 1. 17. In the second Moses speakes Gospell to the Israelites for the outward happinesse of particulars and the prosperity of the whole The first and rigid proposition is of the Morall Law alone and as it was contained in the first writing Exod. 20. The second is laid downe in Moses whole frame and oeconomy to that people The first stands in full opposition to the Covenant of Grace containing a perfect Covenant of workes but the second is and may be subordinate to the Covenant of Grace as will appeare And this distinction as they conceive is further strengthened by the preparation unto the first delivery Exod. 19. and what strictnesse was there required in the people to prepare themselves for their persons and what a straite charge was given not to come neere the Mount least they die Vers 12. in the delivery what terrible voices lightnings thunders fire c. with the quaking of the earth so that neither Priest nor people must come neare least they should be consumed of wrath in the giving of the Law which when the people heard and saw they could not endure but desired Moses to be Mediatour betwixt God and them least if they should heare God they should die which was the ground of that Aphorisme Who ever saw God and lived yea such was the terror that Moses himselfe said I feare and quake Heb. 12. 21. Thus the Morall Law was first given by God but not written till the second going up Exod. 24. 12. where God promiseth to find the tables and write in them with his owne finger and such was the feare of the second delivery that Moses was glad to lenifie the former by reading the judicialls which he had writ and to offer sacrifice And thus Moses goes up the second time and receives the two tables tarrying there forty dayes Whilest Moses stayed the people brake the Covenant by Idolatry God sent Moses downe and by wise providence so ordered that Moses brake the Tables of the Covenant and now was all dasht and Moses to begin againe to mediate for this sinne in Aaron and the people Exod. 32. 19. Deut. 9. Hitherto in the delivery and writing of the Law Morall thunders nothing but wrath and the more Law the lesse obedience till the Law was vailed and shadowed from them in the curse of it Moses having thus travailed and broken those bare and open Tables wherein was curse and plague with open face painted he is called up againe Exod. 34. Deut. 2. 1. but consider with what alteration For first Moses now must hew the Tables God would not deale with that signifying that he would have the Mediatour Moses to have more to doe with the delivery of the second writing then at the first which was the prologue to the lenifying of the Law wherewith man had to doe 2. Moses must bring the Tables up and God would write the words before written which shewed that God could not nor would not alter the Law which was a perfect draught of the first Law imprinted in Adam 3. Consider that here was no preparation nor any terror of wonders but a
significat rem quandam aâ—ct aÌ„ charam five thesaurus fuerit â—ive res alia quâ—cunque perfect obedience cannot merit forgivenesse of sins past purchase Gods favour being justly displeased for sin and deserve everlasting life When the wicked and their best works are an abomination to the Lord it cannot be imagined that any Covenant should passe betwixt God and man a sinner wicked ungodly miserable but in and through a Mediatour It was such a Covenant whereby the spirituall seed was made a Kingdome of Priests an holy Nation and a peculiar treasure unto the Lord. The word Segullah signifies ones owne proper good which he loveth and keepes in store for himselfe for his speciall use a rare and exquisite treasure a thing desired deare and singular or proper to a man himselfe The Hebrew Logicians call their fift predicable Segullah Others interpret the word a beloved treasure a glorious thing to be desired an holy treasure a treasure which hath both magnificence splendour and ornament Eccles 2. 8. the peculiar treasure of Kings Aquila renders it substance Sym treasure or peculiar substance the Septuagint plenty of riches so as it doth import multitude or great abundance Vatablus a treasure entirely beloved 1 Chron. 29. 3. I have of mine owne proper good of gold of my proper goods of excellency that which was most deare unto me of gold most pure and refined that which is chosen and laid up in a treasury A peculiar people then is a people entirely beloved of the Lord which is proper to him the possession whereof pertaines to none other which he layeth up as it were in his treasure Exod. 19. 5. The Chaldee Paraphrast renders it ye shall be beloved before me Theodâ—t a chiefe speciall or excellent people and so Deut. 26. 18. The Paraphrast hath it he chose to himselfe Israel his beloved and in other places And so other Hebricians Segullah signifieth that they should be beloved before him as a desirable treasure which Leâ— Iudah peculium Vataâ—l ut thesaurus unicè dilectus prae cuâ—ctis populis Theod. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sept. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or abundantia abundant aâ—teÌ„ ornamenta quae sunt pretiosa itaque recondunt etiam c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tit. 2. â—4 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Pet. 2. 9. a King delivereth not into the hands of any of his officers but keepeth to himselfe R. Menachen in Exod. 19. Mal. 3. 17. The Greek translation turns it a people for peculiar possession Aqu. a peculiar people deare and precious which he will not part withall In the new Testament both expressions are used for Paul calleth them a peculiar people Peter a people for peculiar possession which God doth challenge as proper to himselfe Vulg. Populus acquisitionis Eph. 1. 14. This was the priviledge of the Jew which he obtained by this Covenant and it is often mentioned to the praise of Gods free-grace and love towards them Deut. 7. 6. 14. 2. 26. 18. The Lord hath chosen Jacob unto himselfe Israel for his peculiar treasure Psal 135 4. But this priviledge they could never obtain by the Covenant of works by it they could never have been a Kingdome of Priests or a peculiar people they could never have obtained the adoption or have inherited the Kingdome of Heaven These are priviledges vouchsafed of meere grace in Jesus Christ in whom we are adopted and made Kings and Priests unto God Calv. Iâ—stit lib. 2. ca. 7. Sect. 7. Rom. 9. 4. 1 Pet. 2. 9. Revel 1. 5. 5. 10. Exod. â—0 â— Secondly in the promulgation of the Law the Lord proclaims himselfe to be the God of Israel saying I am the Lord thy God which have brought thee out of the land of Egypt out of the house of bondage Some hold these words to be the affirmative part of the Commandment in which the Gospel is preached and the promises contained therin offered Others that it is a Preface to the whole Law or prefixed as a reason to perswade obedience to the first Commandment But universally all acknowledge them to be the free Covenant which promiseth pardon of sin and requireth Deut. 10. 14. faith in the Mâ—ssiah God is the God of all creatures because he made and doth conserve all but by peculiar right he is the God of his Church because he hath chosen it to be heire of his Kingdome whence the people are said to be blessed that have God for their God The Covenant of grace is expressed in these Psal 33. 12. 144. 15. words I will be thy God and thou shalt be my people Wherein God promiseth to be favourable to the iniquity of his servants and to remember their sins no more and to blesse them with all spirituall blessings in heavenly things When God then saith to Israel Jer. 31. 33. 32. 3â— Ezek â—â— 20. I am your God which brought you out of the land of Egypt doth he not propound himselfe as their King Judge ' Saviour and Redeemer Spirituall Redeemer from the bondage of sin and Satan whereof that temporall deliverance was a type And although Hemming Syntag Decal there be no expresse mention of a Mediatour in the Law yet it is included in the word of promise I am thy God From Evangelicall promises and the remembrance of them and a late type the Lord makes beginning when he gave his Law And it is further to be noted that as these words I am the Lord thy God are prefixed to the first Commandment in the Law so are they annexed Levit. 19. 4 6 11 12 16 30 31 32 37. Levit. 18. 5. to all others in sundry places of Scripture as an argument to move to sincere obedience Least the Jewes should feare as it commeth to passe in doubtfull matters they heare that the rule of life is prescribed unto them of the true and only God who is theirs by Covenant Least diffidence should make them slacke God comes familiarly and commends his gracious Covenant unto them The reason from all this is plaine that Covenant wherin the Lord promiseth or proclaimeth himselfe to be the God of Israel is the Covenant of grace which God made with Israel But in giving the Law upon Mount Sinai God promised and proclaimed himself to be the God of Israel Thirdly Christ our Saviour thus reciteth the first Commandment Heare O Israel the Lord our God is one Lord therefore Mark â—2 29. Deut. 6. 4. thou shalt love the Lord thy God with all thy heart And Moses in the explication of the Decalogue condemneth incredulity saying Deut 6. 16. Exod. 17. 7. Ye shall not tempt the Lord your God as ye tempted him in Massah for there they tempted God by incredulity Where it is most apparent that in this first Precept we are enjoyned to take God to be our God to choose him to be our portion to cleave unto him to trust in him as our only Saviour And
it can hardly be questioned whether that Covenant wherin we are bound to take God to be our Father King and Saviour be the Covenant of grace or no And by the same reason it is manifest that the Law requireth faith as well as love and obedience and doth build these upon it as a foundation It prescribeth faith in the first place and throughout namely that we acknowledge God the Law-giver to be the Lord our God the only true God and testifie that faith unto him by an universall and uniforme obedience to that whole Law and every title thereof The Law was given for this end that it might instruct us in faith which is the mother of a good conscience and of love Christ and faith is the end and soule of the Law not understood of the Jews The summe of the Law is faith or love and both these carry the same sence because though Moses Rom. 10. 4. Deut. 10. 12. Calv. on Deut. 10. 12. Rom. 14. 23. make mention of love and Paul of faith yet that love doth comprehend faith and this faith doth contain love Certainly Whatsoever is not of faith is sinne even all works though good in shew and for substance seeming agreeable to the rule of the Law if they issue not from faith they are vaine and hypocriticall if they be not quickned and enlivened by faith they are but the carkasse of a good worke And then if God command not faith in the Law in some sort why doth he command other things which without it are frivolous Our best works are unsavoury before God if they be not seasoned with faith For without Heb. 11. 6. faith it is impossible to please God Therefore the Lord in Covenant commanding the observation of his Law exacteth faith also without which the Law cannot be obeyed in an acceptable manner For when the Law is spirituall and commandeth true worship and invocation how can it be observed without faith Would the Lord have the Israelites remaining in infidelity to observe the Law Or did he ever allow man since the fall of Adam to come or have accesse unto him but only in the name of a Mediatour Or was life and salvation ever promised to man since the fall but upon condition of faith in the Messiah Indeed the condition of obedience which God requireth and man promiseth is the chiefest thing urged in the Law but free and gracious pardon wherein consisteth the happinesse of the Saints is therein promised and proclaimed They under the old Testament lightly following the letter mistooke the meaning not looking to the end of that which was to be abolished whereunto Moses had an eye under the vaile For they perceived not so well the grace intended by the legall Testament which the perfection of the morall Law whereof they could not but faile should have forced them to seeke and the imperfection of the typicall Law which made nothing perfect should have led them to find but they generally rested in the worke done as was commanded by either Law when as themselves were unable to do the one and the other was in it self as unsufficient to help them Fourthly after the giving of the Law a Covenant betwixt God and Israel was established by mutuall and willing consent Deut. 4. 31. Exod. 24. 3 4. the people promising to obey and doe whatsoever the Lord commanded In the Land of Moab Moses was commanded by the Deut. 29. 1 9. Lord to make a Covenannt with the children of Israel beside the Covenant which he made with them in Horeb. This Covenant they entred into was the same that God made with them upon Mount Sinai even the same that did containe the blessings and curses before pronounced But this Covenant was a Covenant of Grace not of works for God never commanded his people that he might set them on high above all people of the earth and that they might be an holy people unto him to avouch him to be their God by a Covenant of works Moses would Deut. 29. 12. never have exhorted the people by Oath to bind themselves unto the Lord in a Covenant of works for that had been to bind themselves unto the most dreadfull curses whereas they were to enter into this Covenant that they might prosper in all that they Deut. 29. 9. doe That Covenant is of Grace wherein the good things promised are all free and gratious but it was of grace that God promised Deut. 7. 12. 2 Chro. 6. 14. to be the God of Israel and therefore the Lord when he keepeth Covenant with Israel is said to keep the mercy which he swore unto their Fathers and when he established them for a people unto himselfe and is their God he is said to performe the Oath which he swore unto their Fathers to Abraham to Isaac and to Jacob. Deut. 29. 13. The Legall Covenant or Covenant of works cannot be renewed after it is once broken seeing it admitteth not repentance of sinne past but exacts perfect and perpetuall obedience But this Covenant made with the Israelites might be renewed after transgression did admit repentance When thou art in tribulation and Deut. 4. 30 31. all these things are come upon thee even in the latter dayes if thou turne to the Lord thy God and shalt be obedient unto his voice for the Lord thy God is a mercifull God he will not forsake thee neither destroy thee nor forget the Covenant of thy Fathers which he swore unto See Deut. 30. 1 2 3. 1 Ki. 8. 34 35. Psal 106. 45. Eze. 16. 61 6â— Deut. 30. 11 12 13 14. Rom. 10. 6 7. them And if the Covenant after transgression may be renewed it is of grace The Law which is written in the heart of the spirituall seed is part of the Covenant of grace for the righteousnesse of faith speaketh on this wise This Commandement which I command thee this day it is not hidden from thee neither is it farre off It is not in heaven that thou shouldest say Who shall goe up for us to heaven and bring it unto us that we may heare it and doe it Neither is it beyond the sea that thou shouldest say Who shall goe over the sea for us and bring it unto us that we may heare it and doe it But the word is very nigh unto thee in thy mouth and in thy heart that thou maist doe it But the Law given by Moses is engraven in the heart of the spirituall Isai 51. 7. Psal 37 31. seed or people effectually in Covenant as they are called a people in whose heart is the Law No man will deny the Covenant which God keepeth with them that love him and keepe his Commandements to be the Covenant of Grace But the Covenant which Israel entred into is that which the Lord Dan. 9 4. Nehem. 1. 5. Deut. 7. 12. keepeth with them that love him and keepe his Commandements Fifthly the godly Kings and
of Adam by the Law of nature written in his heart Confidence in God through Christ or the Messiah was required of the Israelites by the Law published upon the Mount Adam was to performe obedience to the Lord immediately without a Mediatour being himselfe pure and innocent But the Israelites being in themselves sinnerâ— â—ould not in their own names performe service pleasing and acceptable unto the Lord. Adam knew he was beloved of the Lord so long as he continued in obedience but had no warrant to wait upon his mercy when he had broken the Covenant of works But to the Israelites God bound himselfe in Covenant upon Mount Sinai promising to be their God and take them for his people notwithstanding they were sinners in themselves which could not be without forgivenesse and this Covenant they might and did renew by repentance after transgression The Law is not to be confounded with the Gospell but the sacred and inviolable knot of the one with the other is to be maintained unlesse we shall make God contrary to himselfe The Law doth not so directly and expressely teach faith in When Paul saith Faith came by the Gospell it is to be understood of the manner of propounding vvithout the invvrappings of types that the Doctrine vvas â— taught plainly vvithout types and figures Rom. 8. 3. Christ but require obedience yet doth it leade us to Christ and more obscurely command faith in him The Gospell doth more fully reveale Christ and the grace of God in him commanding faith by name but it doth also urge presse and exact obedience Thus sweetly doe the Law and Gospell consent together But here it is to be noted that faith is commanded in the Law which exacteth every thing that is good but it is given to us not by the Law but of the holy Ghost The distinction of the Law and Gospell as they are opposed one to another is cleare and evident but as the Law was given to the Jewes it is not opposite but subordinate to the Gospell The Law in it selfe considered exacted perfection of works as the cause of life but when that was impossible to man by reason of the infirmity of his flesh it pleased the Lord to make knowne to his people by the ministery of Moses that the Law was given not to detaine men in confidence of their own works but to leade them unto Christ Whatsoever the Law teacheth whatsoever it promiseth whatsoever it commandeth alwayes it hath Christ for the scope thereof For though the Law of righteousnesse promise a reward to the keepers thereof yet after it hath shut up all men under sinne it doth substitute another righteousnesse in Christ which is received by faith not purchased by the merit of works And therefore the Apostle doth reprehend the Jewes as perverters of the true sense and meaning Rom. 10. 4 5 6 c. of the Law when they sought to be justified by their works and sheweth that Moses taught them to look for Salvation in the Messiah and seek for that righteousnesse which is by faith Whereby it is manifest that the Law was given 〈◊〉 be a manuduction unto Christ in whom we have Redemption from all things from which by the Law of Moses we could not be justified and a rule to the faithfull according to which they must frame their conversation For what word was that which Moses saith was neere even in their hearts but the Law which the Lord gave upon Mount Sinai and promised to write in the hearts of his people under the Covenant of Grace And from this ground it is not hard to answer what is further objected against this truth as If faith be commanded in the Law then being justified by faith we are justified by the works of the Law For faith is not a work of the Law nakedly and absolutely considered as it exacteth perfect obedience of man in his own person but of the Law as it was given to the Jewes to direct them unto Christ who is the soule and life of the Law And though it be commanded in the Law as it is in the Gospel or new Covenant yet it justifieth not as a part of Regeneration or an act of obedience and work of Grace by it worth or dignity but in respect of that office whereunto it is assigned of God and as it receiveth the promises of mercy It is a sâ—phisticall forme of reasoning to say Faith is commanded in the Gospell therefore if we be justified by faith we are justified by the works of grace The arguments are like and both faultie For justification by faith in Christ is opposed to justification by the works of the Law because he only is justified before God by the Law whose acts being examined by the Law are found just and righteous according to that which the Law requireth but he is justified by faith who being in himself ungodly believeth in Christ for salvation So that according to the Apostles meaning wheresoever faith be commanded he is justified by faith without the works of the Law who is acquitted from sin by the meer and rich grace of God in Jesus Christ received by faith And to seek justification by works is to rest upon our works for salvation as they that answer in all things to that righteousnesse personall which the Law requireth Justification by faith and justification by workes are opposite and so is faith and workes but faith is not opposed to one act commanded whereby the promise is received for then it should be contrary to it selfe but to works whereby the Law is fulfilled in our owne persons to workes I say not to one work because no one worke can justifie but all are necessary If it be said the Apostle doth every where oppose the Law and the Gospel or the old and new Testament The answer is from the same ground that in the Scriptures of the new Testament the Law as well Ceremoniall as Morall is opposed to faith or the Gospel and yet the Ceremonies of the Law did prefigure Christ as all men acknowledge Therefore the Apostle doth not perpetually and absolutely oppose the Law and the Covenant of grace for he teacheth expresly that faith establisheth Rom. 3. 31. the Law For he understood the force and sentence of the Law to consist in faith but because the Jews addicted to the latter of the Law did pretermit the force and life of it Paul proves the Law so taken and separated from faith to be the cause not of life but of death as that which did not only want Christ who is the soul of the Law but is opposite to him And therefore Paul doth this because the Jews faith being let passe did seek righteousnesse in the dead works of the Law and did oppose the Law to the Gospel and Christ who was the end and scope of the Law This will be more plain if we shall examin the particular passages of Scripture wherein this matter is handled
be thinke themselves of their evill doings confesse their iniquities and turne unto the Lord. The frequent and earnest exhortations of the Prophets made to backsliding and rebellious Israel that she should acknowledge her wickednesse and returne unto the Lord is a full Commentary of that which Jer. 3. 7 22. 4. 1 2. Ezek 18. 27 28 Ezek. 18 31 32. 33. 11 13. God required of them in this Covenant in case they should turne away from the holy Commandment The Lord protesteth by his Prophet Ezekiel that he hath no pleasure in the death of him that dieth but rather that he should repent and live and the same for substance he made knowne to Israel in the Covenant which he stroke with them sc that if they transgresse and goe astray he doth admit will accept and approve nay command their unfained repentance and comming home unto the Lord that they might live This question Why will ye die ye house of Israel is put forth to the people in Covenant and not indifferently to all and every man living It is manifestly spoken of the house of Israel whom God had spared notwithstanding their manifold and great provocations to whom he not only gave space of repentance but used meanes to bring them to repentance by sending Prophets unto them to admonish them of their sins to denounce the judgements of God against them for their impenitency and earnestly to exhort them to cast away their transgressions that they might live God then doth approve and command the returne of his people that have gone astray he waiteth for their amendment useth meanes to bring them to the knowledge of themselves is not wanting to them in any thing that in justice or promise he ought to doe for them but yet it is not his will effectually to bring every man to repentance whom he doth command to repent The Commandment of God shews what is our duty but not what God will worke in every man the commandment lieth upon them that be obstinate and rebellious but they have not grace to will their conversion or amendment Neverthelesse we must not thinke either that God doth dissemble or that he is the authour of mans impenitency for mans corruption pravity and wilfulnesse is the cause of his going on in evill and his impotency is not a meere infirmity which he doth bewaile but a stubbornesse which he doth foster and cherish by all means The condition of this Covenant in the sence afore-said is faith in the promised Messiah which is implied in the promise I will be thy God and commanded in the precept built upon it Thou shalt have me to be thy God For God is not the God of Israel but in and through the Mediatour neither can Israel take God to be their God but by faith in the Messiah In the Prophets we meet with no exhortations more common then these Trust in the Lord commit thy selfe unto the Lord rowle thy burden upon him leane upon the Lord but what the Prophets exhort-unto that is commanded in this expressure of the Covenant and trust in the Lord man a sinner cannot unlesse it be in and through a Mediatour Israel is commanded to seek the Lord and walk before him in all well-pleasing But without Heb 11. 6 7. Quod addit Apostolus nondum venisse fidem Gal. 3. 23. quamdâ—â— Dei po pulus sub legis custodia detinebatur id aliò spectat scil fides Apostolo eo loco est evaâ—ge lica fontis misericordiae Dei Rom. 3. 29. in Christi filij Mediatoris sanguine declaratio quam fidem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vocat quippe revelationis Christi gradum excellentissimum eadem prorsus ratione qua Johan ajâ—â—at spiritum John 7. 39. Jer. 31. 33 34. 32. 33 34. quae comparatè tantum dicuntur non autem absolutè quasi haec nullo gradu jam tum contingerent faith it is impossible to please God For he that commeth to God must believe that God is and that he is the rewarder of them that diligently seeke him We cannot seeke God nor pray unto him without faith for to seek God is to trust in him But all men will confesse the Israelites were by Covenant bound to seeke God and pray unto him As Gideon Barak Sampson Jepthah David and Samuel through faith subdued Kingdomes wrought righteousnesse obtained promises c. So the faithfull and true Israelite by faith walked with God and became heire of the righteousnesse which is by faith As God is one who shall justifie the circumcision by faith and the uncircumcision through faith without question in the Covenant of Grace he taught the Circumcision to seek justification by faith and not by the works of the Law Neverthelesse herein God called for and his Israel was bound to yeeld obedience to all his Commandements Strict exact perfect obedience the Lord doth require so that the least failing must be acknowledged to be a sin uniforme and sincere obedience is so required that without it there can be no Salvation Perfect obedience is commanded that if a man will trust in his works to be justified thereby he must either bring that which is every way compleat or be cast in judgement Sincere obedience though imperfect is approved that the imperfection of their best works being covered and their transgressions graciously pardoned they might be accepted by faith in Christ who is the end of the Law as righteous unto eternall life This distinction was formerly propounded but now is more largely to be confirmed The Law requires perfect and exact obedience for secret faults even thoughts arising from corrupt nature before they attained Rom. 7. 7. full consent are therein condemned and he that trusteth in his works if he continue not in every thing that is written in the Gal. 3. 10. book of the Law to doe them he is accursed But to them that be in Covenant the Law was given with such moderation that sincere obedience was accepted of them though attended with Psal 19. 12 13. many imperfections as is cleare by that of the Psalmist who can understand his errours cleanse thou me from secret faults keep back thy servant also from presumptuous sinnes let them not have dominion over me then shall I be upright and I shall be innocent from the great transgression The godly Governours and people of Israel were well acquainted with the meaning of the Law and what obedience should be accepted at their hands And when 2 Kin. 23. 3. 2 Chro. 15. 12 13 14. Neh. 10. 29 30 31. they promised and bound themselves by Oath to walk in all the Statutes Judgements and Ordinances of the Lord or of the Law of Moses they did neither pervert the sense of the Law nor promise punctually to fulfill the Law in every jot and title Therefore they understood the tenour of the Law as it was given unto them to admit of upright unfained and true obedience the imperfection
and the want of such learning was a smart rod to beate them Moses also brought in the Priest-hood as a setled ordinance for that present which for the persons were to succeed him The things which they had proper were two First to offer Sacrifices for the people and thereby to cleanse them from the breach of Ceremoniall commands put upon them by Moses to testifie their homage But the blood of those sacrifices was a tipe of Christs Heb. 9. 9. 10. 4. 9. 23. blood our true and unchangeable high Priest whereby the conscience is purged from the guilt of sinne and from all failings in the least and highest degree of morall obedience And though the carnall Jew saw it not in their sacrifices yet the spirituall which brought a right sence of sinne and fitting disposition both saw it and reached pardon in these sacrifices by faith in the blood of Christ tipified by them And hence we see in what respect the Gal. 3. 21. Heb. 8. 7. â—â— 13. Law is said to be weake and unable to give life to purge the conscience or pacifie the wrath of God because it was not the blood of Bulls or Goats but of Christ the immaculate Lamb of God who thorough the eternall Spirit offered up himselfe a sacrifice to the Father that did purge the conscience and bring in eternall redemption which was not shed but tipified under that Covenant though the spirituall seed by faith laid hold upon iâ— and were partakers of the benefits thereof Secondly It was the effect of this ordinance to offer up prayers to God for the people upon their Incense To runne into every particular in this kind were infinite The effect of this Covenant that it bringeth forth children but in some kind of bondage pressed and kept under with servitude For the heire so long as he is under Tutors and Governours differeth Gal. 4. 3 4. not from a servant though he be Lord of all The Jewes were children and heires but tutored and kept under with many Ceremoniall ordinances and observations as appendices to the Law expedient for that time and state But there is a twofold servitude one to damnation which shuts the sonnes of such disposition out of the Kingdome of Heaven which was figured by the bondage of Ismael and Hagar This the Covenant doth not beget in it selfe but in them that rejected Christ the soule of the Law and trusted in their workes to be justified thereby The other of sonnes which are held under the nourture of the Law and legall rites but rest not in them but by them are led unto Christ which abide still in the house and partake of the dignity of sons though under Tutours and this servitude is an effect of the Covenant thus administred Under this Covenant the naturall seed of Abraham bore the face of the Church and state and God had promised abundance of temporals and of spirituall a scantling But all under the outward administration of the Covenant were not in like manner partakers of the blessings promised in Covenant For some had their part in the temporall blessings only and the outward ordinances others were partakers of the spirituall blessings promised But whatsoever good thing any of them enjoyed either temporall or spirituall it was conferred upon them freely according to the Covenant of Grace and not for the dignity of their workes It is true the promise is conditionall if they obey they shall reape the good things of the Land but obedience was not a causall condition why they should inherit but consequent what they must doe when they should inherit the Land God would not that his people should live dissolutely in the promised Land but he gave them not that inheritance for their righteousnesse Certaine it is also that God did reward partiall obedience with temporall blessings as he spared some upon their temporary humiliation and fained repentance and he permitted some obstinate and rebellious to abide in the promised Land and take roote and prosper for a season but this he did of his free bounty that he might performe the Oath which he sware unto the Fathers So that herein there appeares no intexture of the Covenant of workes with the Covenant of Grace nor any moderation of the Law to the strength and power of nature for the obtaining of outward blessings But rather that God of his aboundant goodnesse is pleased freely to conferre outward blessings promised in Covenant upon some that did not cleave unto him unfainedly that he might make good his promise unto the spirituall seed which by word and oath he had confirmed unto the Fathers In this expression of the Covenant it pleased God to add unto the former another seal for confirmation of their faith sc the Passe-over which was a tipe of Exod. 12. 1 Cor. 5. 7. Christ the immaculate Lambe of God which taketh away the sinnes of the world ourtrue Passe-over who was sacrificed for us as well as a seale of their deliverance from the bondage of Egypt And the celebration of the Passeover was as a gratefull remembrance of their most powerfull and gracious deliverance from the fiery fornace and consequently of their possession of that good Land which the Lord had promised to give them so was it a testimony of their faith in the bloud of Christ whereby they were set free from the powers of darknesse and the curse of the Law and restored into spirituall liberty being made heires of the kingdome of heaven And from all this we may see wherein this expression of the Covenant doth exceed the former and wherein it differs from and fals short of the new Covenant of which in the latter end of the next Chapter CHAP. IX Of the Covenant that God made with David THis Covenant of Grace was further manifested to David to whom the Lord doth most aboundantly and familiarly make knowne the riches of his free-grace and love And is this O Lord the manner of men 2 Sam. 7. 19. Or as Junius readeth it and that after the manner of men O Lord God that is thou dealest familiarly with me as a man dealeth with man Amam idque secundum consuetudinem hominis seu hominum i ac si amicus cum amico ageret Sâ—hingler Huc adducit Chald. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Et hoc hic agendi moduâ— conveniens est filijs hominum q d. ita â—olet amicuâ— cum amico colloqui familiariter animi sui sententiam depromere Sept. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Em. Sa. Lex hominis q d. sic mecum agiâ— ut solet hâ—mo cum amico 1 Chron. 17. 17. And thou hast provided for me according to the manner of men concerning this excellency O Lord God or thou hast provided for me this excellency according to the manner of men I see for I provide for for the Hebrews when they have not compound verbes doe use simple in their stead Pisc aspexeris me secundum
unto Israel And seeing repentance Act. 5. 31. Act. â—1 18. is not to desperation but to life and Salvation it cannot be without all respect of Christ in whom only we have deliverance from the condemnation and dominion of sin Repentance is the effect of Christs death and intercession As he hath purchased pardon of sin for us so repentance also otherwise we should be Isai 53. 5. partakers of some saving grace or blessing which Christ did not purchase for us The Spirit of God is not undeservedly called the Spirit of Christ as Mediatour convincing the Conscience of sin and unrighteousnesse and discovering unto the heart the grace of the Gospell The Word of the Kingdome or Covenant is the instrument of repentance as that which discovereth sin and holdeth forth hope of pardon and intreateth perswadeth and encourageth the weary and burdened to draw nigh to God by Jesus Christ FINIS A Table directing to some principall things in the foregoing Discourse A ABraham how the father of the faithfull page 50. who meant by Abrahams seed ibid. and p. 51 Adam whether to be translated into heaven if he had stood p. 10 Though he had been rewarded in justice yet not of merit ib. A double obedience required of Adam viz. naturall and symbolicall p. 10 why God forbade Adam the eating of the tree of knowledge ibid. whether Adams perfection in Innocency were naturall or supernaturall p. 11. Gods Covenant with Adam a Covenant of friendship not of reconciliation ib. Adam how he could be secure seeing his condition was mutable p. 13. Adam in Innocency whether he had power to believe p. 44 Adoption the Jewes partakers of it yet had it tempered with servitude p. 35 Acceptilation whether Christ satisfied not Gods justice fully but by divine Acceptilation only seeing he suffered but for a time 291 Affiance the ground of particular affiance is some word or promise made to a man not yet believing p. 229 Agony of Christ without any sinfull distemper 282. the effects of it 283 284. Betwixt his desires in his agony a diversity but no contrariety ib. All in Scripture sometime signifies neither all precisely nor the most part 208 B BEcause what it signifieth p. 57 The phrase from the beginning or the beginning what it imports p. 42 Believe whether every man be bound to believe that Christ died for him in particular p. 222 223. c. He that goeth on in an evil way is not immediately called to believe in Christ 223. Things that are true as promised it is not necessary that they be unless we believe 225. That man cannot believe is not through impotency of weakness but impotency of wilfulnesse 226. Belief that Christ died for all men cannot be the ground of justifying faith 228. what signe God gives of his willingnesse to have men believe when he gives them not power 245 Believers and Christs sheep how they differ 255 Bellarmine confuted who saith the faith whereby Abraham was justified was justice p. 72 But not ever an exceptive but oft an adversative 302 C CAnaan how said to be an everlasting possession p. 55 Caphar what it signifieth 279 Carnall Christians their priviledge 55 Carnall reasonings to be avoided in divinity 249 Cause an immediate or next cause what p. 70. A morall cause though not present in act yet if supposed future may have effects p. 31 Circumcision why with bloud and why ordained seeing both sexes not capable of it p. 90. what it was a seal of ibid. Circumcision not unprofitable to those that were not partakers of the spirituall blessings 91 Christ more darkly revealed in the Covenant of promise and why p. 32. Christ Mediator and Testatour both 203. for whom he died and rose again whether for all and every man with a purpose to save or for all in respect of the sufficiency of the price not efficiency 204 205 206 c. No man hindred from comming to him by any cause efficient or deficient out of himself 244. Both natures concurre in him necessarily as a formall beginning in the works of Mediation 269. How he is inferiour to the Father 271. our sins layd upon him 276 277. and he substituted for the sins of the faithfull 279. Satisfaction made by him and that reall and not by acceptilation ib. and 280 281. How the Church is said to have Christ 287. His appearing before his Father for us what it imports 296. How he is King 306. In Christs person a threefold fulnesse 317. How Christ was Mediatour before his Incarnation p. 27. Christ the common store-house in which every thing is first placed that is to be imparted to believers p. 38 Church members the Covenant externally made with every one parents and their children p. 24. 29 Church of the elect only one p. 30. sometimes the bounds of it narrower sometimes larger 203. In the latter dayes it is probable the bounds of it will be larger then heretofore ib. Commandment Gods Commandments shew whatour duty is not what God will work in every man 134 Conditions of two sorts 133 Conversion though not a bare morall perswasion yet not effected without perswasion 328. Conversion of a sinner called conviction and why 333. what is that effectuall help whereby a man comes to God 335. wherein stands the efficacie of grace effectuall to conversion 336. whether God a cause of mans non-conversion 344 Covenant severall derivations of the originall word p. 1. Covenant of salt what p. 2. Acceptions of the word Covenant p. 3 4. The essence of the Covenant wherein it consisteth 4. Covenant and law how differ ib. There may be a Covenant without verball expressions p. 5. yet there have been alwayes expressions in the Covenant with the reasonable creature ibid. The Covenant is one thing and the name of the Covenant is another p. 5. Causes why God is pleased to deal with the reasonable creature in a Covenant way p. 6. A Covenant with man in Innocency though the word Covenant not to be found p. 6. The Covenant betwixt God and man in generall described p. 7. The Authour of the Covenant God not God and man ib. The Covenant is of grace even where reward is promised of justice ib. p. 9. The subject of the Covenant is man and how 8. Covenant of works and grace no where in Scripture totidem syllabis 9. Covenant of God with man not one but manifold and sundry wayes whereby they are distinguished 8. Of the Covenant with man in Innocency p. 9. Covenant of works whether still on foot in the posterity of Adam in respect of temporall good things p. 13. Covenant of grace what 14. Impossible to be under the Covenant of works and grace at once 15. Covenant of grace divers in administrations one in substance 23. Covenant of nature and grace how they agree and differ ib. Covenant of grace to be considered as promised and as established p. 27. Covenant of promise what 28. Covenant of promise and the new
Covenant how they differ viz. eight wayes p. 32. Christ more darkly revealed in the Covenant of promise and why ib. Covenant of promise when it began and how long it continued 36. The degrees of it ib. the parts of it 43. who contained under it 45. the Covenant of promise whether made in Adam with every infant that should be born into the world p 46. Covenant of grace as manifested to Abraham p. 47. what peculiarly to be observed therein ib. the grand promises of it 53. the temporall promises 54. Covenants personall family-family-Covenants and nationall p. 52. Covenant with Abraham how confirmed p. 90. All are not in Covenant in one manner p. 91. Covenant of grace under Moses till the return out of the Captivity p. 92. Covenant of works whether made with man fallen 93. Obscurity among Divines in differencing the old Covenant and new 95. Covenant made with Israel particularly explicated and what Moses brought to the further expressure of the Covenant of grace 122. Gods Covenant with David 143. c. In this Covenant Christ more cleerly manifested then before 144. The things promised in this Covenant 146 147. The condition of it 149. The execution of this Covenant 150 151. c. In this Covenant some things promised absolutely some conditionally 152 153. Two things to be considered in this Covenant 154. Covenant made with Israel after the Babylonish Captivity 156. c. The promises of this Covenant 158 159. c. In what sense this Covenant may be called new 161. Wherein this Covenant exceeded the former which God made when he brought them out of Egypt 161 162 163. Of the new Covenant or Testament and how God hath revealed himself therein 194. See New Testament D DOubting what the right course to take with him that doubts whether he should beleeve because of his former transgressions 226 Dead to what purpose invitations made to them that are dead in sins 244 Death inflicted on none but sinners or him that beareth the person of a sinner 276 Debt a two-fold paying of a debt 290 Decree of God to punish sin the reason of it 276 E ELect are in grace with God in respect of Ordination and appointment though after brought into grace by Christ by actuall collation and communication 292 Examination of our selves necessary p. 87. a meanes to attain and preserve uprightnesse 188 Exhortations to all import not a generall purchase of salvation for all 208 209. they are usefull both to them that have received the truth and to them that have not 209. to what purpose exhortations and invitations are to perswade men to believe that have no power 247 Externall blessings more esteemed of under the Covenant of promise and why p. 34 F FAith why not expressely required in the Covenant of nature p. 12. Faith which the righteousnesse of nature presupposeth how it differs from the faith required in the Covenant of grace p. 12. Faith the alone cause on our part required of justification and salvation 18. In what sense it is imputed for righteousnesse 63. Three divers opinions of orthodox Divines about the imputation of Faith 64. 65 66 Faith hath not the place of our righteousnesse but doth answer in our participation of Christ to that which is the ground of our being partakers of Adams sinne 67 68. Though faith be commanded in the law it followeth not that being justified by faith we are justified by the works of the law 114. Faith whether that Christ as be died to impetrate remission of sin for me in particular be the object of justifying faith 227. Faith justifying is not without an apprehension of mercy in Christ to be obtained but implyeth not an apprehension of mercy in the pardon of sin already obtained 227 Faithfull all of the same faith with Abraham 91 Father though the same work be done by Father and Son yet a difference in the manner of working 268 Fathers before Christ and Christians in the time of the Gospell under the same Covenant for substance 26 Fellowes how the faithfull are called Christs fellowes 311 Fellowship with the Saints a signe means of uprightnesse 188 Fulnesse of grace of two sorts 311 G GIving doth not alwayes import an act of grace p. 61 Gospell why meet that the promise should goe before it 32. Grace bestowed more plentifully under the Gospell how to be understood 35. Gospell in what sense called everlasting 37. How faith is said to come by the Gospell seeing it was commanded in the law 113. The law as given to the Jewes not opposite to the Gospell ib. Gospell strictly taken or the new Testament when it took its beginning 197 198. Good that the intellectuall nature is capable of is double 313 Graces how given by the hand of the Apostles how by Christ 320 Guile of our spirits how to finde it out 187. c. how to take up our selves for it 192 H HAnd right hand what it signifieth in Scripture 303 Head how Christ is the head to his body 318 Heart a double heart what 185. signes of a good heart ibid. Heathens some remainders of Gods Image in them and many temporall blessings vouchsafed them whence it coÌ„meth to passe 13 Heaven The fathers that died before Christ had not that perfect state in heaven that now they have we are presently possessed of and in heaven they did expect their redeemer 35 36. The Kingdome of Heaven not expressely mentioned in the old Testament 132 Heavenly things wrapt up under earthly in the old Testament 33 Humane nature of Christ most highly exalted 305. Christ as man hath a prerogative above every creature 214. He is set above all principality and power and dominion and what signified hereby 214. He hath a power above every creature 215. The man Christ is King of heaven and earth 216. yet this power is not infinite simply ibid. Humanity of Christ whether to be adored 321 I IEhovah what it denoteth 123 Jewes why made a nationall Church 92. they had a double vail â—ver their eyes 120. An illustrious type of election in them 33 Incarnation of Christ whether necessary to goe before its effects and benefits 28. Incarnation of Christ the day of his coronation and espousals 294 Impute what it signifieth in Scripture 60 61. Imputation of a good thing three wayes 62. Imputation and reputation how differ ib. Certain corollaries about imputation See Faith 62 Infants holy by Covenant 52 Integrity see Vprightnesse the necessity of it 80 81 82 83. It sets a faire glosse upon the meanest actions 83. The effects and fruits of it 85. Meanes to attain it 86 87 88. How a Christian is to stir up himself to attain Integrity 88 89 c. Impotency of man such that he can neither move to any thing of himselfe that is good nor manage grace when vouchsafed 199. Impossible how that which is impossible may be an object of Gods desire and approbation 245. Innocent whether an Innocent person ought to suffer
A TREATISE OF THE Covenant of GRACE WHEREIN The graduall breakings out of Gospel grace from Adam to Christ are clearly discovered the differences betwixt the old and new Testament aâ—â— laid open divers errours of Arminians and others are confuted the nature of Uprightnesse and the way of Christ in bringing the soul into Communion with himself Together with many other Points both doctrinally anâ— practically profitable are solidly handled By that faithfull servant of Jesus Christ and Ministeâ— of the Gospel JOHN BALL Published by SIMEON ASH I the Lord have called thee in righteousnesse and will hold thine hand and wâ— keep thee and give thee for a Covenant of the people for a light of the Geâ—tiles Isai 42. 6. But ye are come unto mount Sion and unto the city of the living God the heavenâ— Ierusalem and to Iesus the Mediatour of the new Covenant and to the bloud sprinkling that speaketh better things then that of Abel Heb. 12 22 â—4 The secret of the Lord is with them that fear him and he will shew the◠〈◊〉 Covenant Psal 25. 14. LONDON Printed by G. Miller for Edwaâ—d Brewster on Ludgate hill neaâ— Fleet-bridge at the Signe of the Bible 16â—â— To the Christian Reader Good READER WE doe not conceive it necessary to give credit unto the ensuing Treatise by our Testimony seeing the learned and holy works of the Reverend Authour doe abundantly praise him in the gate His Catechisme with the exposition thereof his Treatise of the life of Faith together with other Books more lately published tending to reconcile the differences of these times doe sufficiently witnesse to the world both his great abilities and Pietie And if God had been pleased to lengthen his life we believe he might have been very serviceable in seeking to reconcile our present sad differences about Church-Government because as we understand he had thorowly studied all those Controversies But seeing the Lord hath deprived us of his help in that kinde we are right glad that the Church shall have the benefit of any labours which he hath left for publike use and in speciall of this subject the Covenant of Grace so needfull and profitable And that acquaintance which we had with this faithfull servant of Iesus Christ doth incline us with all willingnesse to give our approbation of this piece although our manifold imployments have not suffered us to peruse it so exactly as otherwise we should have done We shall desire that by thy faithfull improvement hereof thy knowledge of the foederall transactions betwixt God and his people through Iesus Christ may be much augmented unto his honour and thine everlasting happinesse in him in whom we are Thy faithfull Friends EDWARD REYNOLDS DANIEL CAWDREY EDMOND CALAMY THOMAS HILL ANTHONY BURGESS To the Reader Good READER THe worthy Authour of this Treatise who was my very dear and much honoured friend bequeathed unto me as a legacie of his love this with the rest of his Manuscripts This piece he prepared for the Presse purposing the enlargement of it if the Lord had continued his life and health and I am confident it would have come abroad better polished if he having compleated it had then survayed the whole fabrick when set together Although at the first I was unsatisfied in mine own thoughts whether I should adventure the printing of it because imperfect yet upon the importunity of Friends being incouraged by the judgement of some Reverend Divines who had perused it I have now made it publike without any addition diminution or alteration The subject of the book is excellent profitable and necessary even the mystery which hath been hid from ages and from generations but now is made manifest to Col. 1. 26. the Saints That blessed Apostle who experimentally understood the utmost worth of humane learning did yet contemne it in comparison of that knowledge which is taught in this Treatise I determined not saith he to know 1 Cor. 2. 2. any thing among you among you knowing Corinthians save Jesus Christ. Yea doubtlesse I count all things but losse Phil. 3. 8. for the excellency of the knowledge of Christ Jesus my Lord. Oh how incomparably sweet and satisfying is it unto a self-studying Christian soul to be acquainted with the faithfull engagements of the Almighty Majestie unto the poor penitent siâ—ner through that Son of his loves in a Covenant of free rich everlasting grace This Covenant being transacted betwixt Christ and God here here lyes the first and most firm foundation of a Christians comfort I will give thee for a Câ—venant of the people and will Isai 49. 8. 2 Cor. 1. 10. establish the earth c. All the promises of God in him are Yea and in him Amen to the glory of God Therefore the Servants of the most High notwithstanding their own changeablenesse and unworthinesse may hold up their hearts and hopes to enjoy all Gospell-Prerogatives through him because God hath said I will make an everlasting Covenant with you even the sure mercies of David Isai 55. 1 3. The right understanding and the fruitfull improvement hereof will be seasonably supporting and solacing to Gods people in these dolefull distracted times We have through Gods mercy a glorious work the work of Church-Reformation under hand now though difficulties delayes and oppositions doe cast discouragements upon our hearts yet from hence we have heartning The mountains shall depart and the hils be removed but Isai 54. 10. 11. 12. my kindnesse shall not depart from thee neither shall the Covenant of my peace be removed saith the Lord that hath mercy on thee Oh thou afflicted and tossed with tempests and not comforted behold I will lay thy stones with faire colours and lay the foundations with Saphires c. And when bloudy oppressours prevail and prosper we may thus plead with our God Have respect unto the Covenant for the dark places Psaâ— 74. 10. of the earth are full of the habitations of cruelty For the tenour of the Covenant which God makes with Christ and his spirituall seed runs thus If they break my statutes and Psal 89. 31 32. keep not my commandments Then will I visite their transgressions with the rod and their iniquities with stripes Nevertheless my loving kindnesse will I not utterly take from him nor suffer my faithfulnesse to fail My Covenant will I not break nor alter the thing that is gone out of my lips c. And As for Zech. 9. 1â— thee also by the bloud of the Covenant I have sent forth thy prisoners out of the pit wherein is no water How pretious beyond all expressions are the treasures of Gods love in the Covenant of Promise These mines are digged up and discovered in this discourse many obscure Scriptures full of rich Gospell-Grace are here interpreted from the originall languages and by a judicious comparing of one place with another The book I believe will commend it self unto the considerate Reader and because so
is man intire and perfect made after the Image of God in Righteousnesse and true holinesse furnished not only with a reasonable soule and faculties beseeming but with divine qualities breathed from the whole Trinity infused into the whole man lifting up every faculty and power above his first frame and inabling and fitting him to obey the will of God intirely willingly exactly for matter and measure Whether this was naturall or supernaturall unto the first man is a question needlesse to be disputed in this place and peradventure if the termes be rightly understood will be no great controversie Only this must be acknowledged that this was Adams excellencie above all the creatures and that in the fallen creature this quality is supernaturall Unto this mutuall Covenant God added a seale to assure the protoplast of his performance and persisting in Covenant with him and further to strengthen his obedience with the obedience of his posterity which upon his breach with God was made void This Covenant of works made with Adam should have been the same unto his whole posterity if he had continued as in all after Covenants of God they are made with Head and Root reaching unto all the branches and members issuing from them Rom. 5. 17. 1 Cor. 15. 22 47. The proportion holding in Abraham to Christ till the Covenant be rejected in after commers But this Covenant was so made with Adam the root of all mankind that if transgressed his whole posterity should be liable to the curse temporall and eternall which entred upon his fall This Covenant was a Covenant of friendship not of reconciliation being once broken it could not be repaired it promised no mercy or pardon admitted no repentance accepted no obedience but what was perfect and compleat If Adam had a thought after his breach that he might have healed the matter it was but vaine presumption and least he should rely upon a vaine confidence in eating of the tree of life God drove him out of the Garden But this Covenant was not peremptory not the last nor unchangeable Woe to all the posterity of Adam if God should deale with them according to the sentence here denounced When man had plunged himselfe into misery it pleased the Lord to reveale his abundant Grace in the Covenant of Grace of which hereafter The end of this Covenant is the demonstration of Gods wisedome bounty goodnesse and justice both rewarding and punishing and it made way for the manifestation of his rich grace and abundant free mercy brought to light in the second Covenant Three questions may be moved here not unprofitable nor impertinent 1. Why in the Covenant of nature as it is called Quest. 1 God doth not expressely require Faith but Obedience and Love And the answer is That only by consequent Faith is required and not expressely in this Covenant because there was not the least probable cause or suspition why man should doubt of Gods love for sinne had not as yet entred into the world but in the Covenant of Grace it was contrary for that is made with a conscience terrified with sinne which could be raised up by none other meanes but by the free Promise of mercy and Faith imbracing the Word of Promise freely and faithfully tendered and to be received by faith only Againe in this Covenant is considered what in exact justice man doth owe unto God but he oweth justice and Sanctity but in the Covenant of Grace what God reconciled to man in his Sonne would offer and that is bountifully offered 2. How that Faith which presupposeth exact justice in the Quest. 2 Covenant of Nature differs from that Faith which is required in the Covenant of Grace Answ Faith which the exact righteousnesse of man in the Covenant of Nature doth presuppose agreeth with faith which is required in the Covenant of Grace in this that both are of God both is a perswasion concerning the love of God both begetteâ—h in man mutuall love of God because if faith abounds love abounds languishing it languisheth and being extinct it is extinguished But they differ first in the Foundation For Faith which the Righteousnesse of nature presupposeth leaneth on the title of intire nature and therefore after the fall of Adam it hath no place for although God love the creatures in themselves yet he hates them corrupted with sinne No man therefore can perswade himselfe that he is beloved of God in the title of a creature for all have sinned nor love God as he ought But the Faith of which there is mention in the Covenant of Grace doth leane upon the Promise made in Christ Secondly when both are of God yes that faith which exact righteousnesse presupposeth is of God as they speake in Schooles per modum naturae But the Faith required in the Covenant of Grace is of God but per modum gratiae supernaturalis Thirdly the righteousnesse which the faith of nature begetteth was changeable because the faith whence it did flow did depend upon a changeable Principle of nature But the Sanctity which the Faith of the Covenant of Grace begetteth is eternall and unchangeable because it comes from an eternall and unchangeable beginning the Spirit of Grace But if the Faith and Holinesse of Adam was changeable how Object could he be secure or free from distracting feares the answer is the mind of Adam which was wholly fixed and set in the admiration and sense of Gods goodnesse could not admit of such thoughts such cogitations could not creep into it 3. Whether the Covenant of works stand on foot in the posterity Quest. 3 of Adam though not in respect of life and happinesse yet in respect of the things of this life To this some answer affirmatively because many of them from some remainders of the forementioned abilities did many good things for the good of bodies politicke wherein they lived Rom. 2. 13 14 15 16. which God retributes with good things in this life to some more to some lesse but to all some And it cannot be denied but some remainders of Gods Image or notions of good and evill are to be found amongst the Heathen and that these things in them who lived without the pale of the Church have been increased by culture of nature under Discipline by Arts and Exercises and might receive improvement by vicinity to the Church from which they might learne some things to enrich them in this trade And that God hath bestowed many and great blessings upon them pertaining to this life But it may be questioned whether these things come from the compact of workes or be gifts of bounty and Gods righteous administration for a time respiting the sentence denounced against man for breach of Covenant and vouchsafing unto him some temporall good things for the use and benefit of humane Society Yea it may be worthy consideration Whether these things be not granted unto them in Jesus Christ according to the Covenant of Grace which was made upon the very
an Oath to walke in Gods Law which was given by Moses the Servant of God and to observe and doe all the Commandements of the Lord our God and his Iudgements and his Statutes Neh. 10. 29. And thus runneth the exhortation of Joshua to the two tribes and halfe when he sent them home Take diligent heed to doe the Commandements of the Law which Moses the servant of the Lord charged you to love the Lord your God and to walke in all his wayes and to keepe his Commandements and to cleave unto him and to serve him with all your heart and with all your soule Iosh 22. 5. Which must not so be understood as if he that did of frailty and infirmity offend in any one jot or tittle should be held a Covenant breaker for then no man should be innocent but the promise must be interpreted according as the Law or rule of obedience is given which calleth for perfection but accepteth sincerity In the Covenant of mercy we bind our selves to believe and rest upon God with the whole heart so as doubting or distrust of weaknesse and infirmity must be acknowledged a sinne but every such frailty doth not argue the person to be a transgressour of the Covenant And the same holds true of obedience But of this more largely in the particular manner how God hath been pleased to administer this Covenant Man then doth promise to serve the Lord and to cleave unto him alone which is both a debt of duty and speciall prerogative and he doth restipulate or humbly intreat that God would be mindfull of his holy Covenant or testimony that he would be his God his Portion his Protectour and rich reward These things be so linked together in the Covenant as that we must conceive the Promise of God in order of nature to goe before the Promise and obedience of man and to be the ground of faith whereby mercy promised is received The offer of mercy is made to man an unbeleever that he might come home and the promise must be conceived before we can beleeve else we should beleeve we know not what and faith should hang in the aire without any foundation but mercy offered is embraced by faith and vouchsafed to him that beleeveth Also the duty which God calleth for and man promiseth is mans duty but given of God By grace man is enabled and effectually drawne to doe what God commandeth The Covenant could not be of grace nor the good things covenanted if man by his own strength did or could performe what God requireth This Covenant was first published and made knowne by lively voice afterwards it was committed to writing the tables thereof being the holy Scripture It was made both by word and Psal 85. 4 35. Deut. 29. 12 14. Isai 54. 9. Heb. 6. 17 18. Gen. 22. 16. Luke 1. 72. Oath to demonstrate the certainty and constancy thereof and sealed by the Sacraments which on Gods part doe confirme the Promise made by him and on mans part are bils obligatory or hand-writings whereby they testifie and bind themselves to the performance of their duty For manner of administration this Covenant is divers as it pleased God in sundry manners to dispense it but for substance it is one the last unchangeable and everlasting One For Jesus Christ is the same yesterday and to day and for ever The last for it Heb. 13. 8. succeeded the Covenant of works but none shall succeed it In it God hath revealed his whole pleasure touching the Salvation of man and hath manifested his principall properties the riches of his grace wherein he delighteth to be magnified He that is not saved by the Covenant of Grace must and shall perish everlastingly Unchangeable and everlasting for therein God hath revealed himselfe in respect of the things he willeth concerning mans Salvation to be one and the same for ever There is none other relation and respect that might give occasion to another Covenant It was the pleasure of God to shew mercy to man miserable but he will not extend compassion to him that obstinately and wilfully shall contemne the riches of his grace The Covenant made with Adam in the state of Innocency is altered for our great good and comfort but this Covenant is like the Covenant of the day Isai 24. 5. Psal 111 9. and of the night it stands fast for ever and ever Though men be unfaithfull God continueth faithfull he waiteth for the conversion 1 Sam. 7. 3. Deut. 4. 31. Jer. 3. 1 2. Rom. â— 6. and 11. 1 â—9 of them that goe astray and if they returne he will receive them into favour The Lord will not utterly cast off that people whom he hath once chosen and received unto mercy And in respect of the life to come the Covenant is eternall for after this life the people effectually in Covenant shall live with the Lord Hos 13. 14. Matth. 22. 32. for ever Externally this Covenant is made with every member of the Church even with the Parents and their children so many as heare and embrace the Promises of Salvation and give and dedicate their children unto God according unto his direction for the Sacraments what are they but seales of the Covenant But savingly effectually and in speciall manner it is made only with them who are partakers of the benefits promised And as the Covenant is made outwardly or effectually so some are the people of God externally others internally and in truth For they are thâ— people of God with whom God hath contracted a Covenant and who in like manner have sworne to the words of the Covenant God stipulating and the people receiving the condition which is done two wayes for either the Covenant is made extrinsecally God by some sensible token gathering the people and the people embracing the condition in the same manner and so an externall consociation of God and the people is made or the Covenant is enâ—red after an invisible manner by the intervention of the Spirit and that with so great efficacy that the condition of the Covenant is received after an invisible manner and so an internall consociation of God and the people is made up Here it may suffice briefly to mention these things because in the sundry manners of dispensation they will come to be discussed more at large From that which hath been said two things may be gathered 1. How the Covenant made with Adam called by some Divines the Covenant of Nature agreeth and differeth from the Covenant of Grace They agree in a generall consideration of 1. The Author which is God only wise most holy our supreme and absolute Soveraigne 2. The matter of the Covenant which is a Commandement and Promise of reward 3. The persons contracting or covenanting which are God and man 4. The Subject not differenced by speciall respects for the Law was given and Gospell revealed to man 5. The forme of administration because to both Covenants is annexed
that they believe in him that justifieth the ungodly and walke before him in all wel-pleasing This may be gathered because the promise of forgivenesse cannot be received but by faith and by faith it is that we overcome the world and vanquish Sathan the enemy of our soules Thus we reade that by faith the Elders obtained a good report and that by faith Heb. 11. 2 4 6 Abel offered unto God a more excellent Sacrifice then Caine by which he obtained witnesse that he was righteous and that by faith Enoch was translated that he should not see death and that Noah became heire of the righteoussnesse which is by faith which is an argument sufficient that they understood how faith was required in this Covenant or promise And seeing it is the property of faith to worke by love and to be fruitfull in all good workes of necessity if faith be commanded obedience is required though not as the cause of life yet as the way to life and the fruit of faith If we must beleeve in God we must also walke with God and worke righteousnesse To whom God gives to believe in him to them he gives to obey and doe all his Commandements as he doth to all that be effectually and internally in Covenant with his Highnesse and of whom he requireth faith in his Promise of them he exacteth obedience to his Commandement scil of all them that be outwardly in Covenant Thus we find that by faith Enoch walked with God or walked before God in all well-pleasing Heb. 11. 5. 6. Gen. 5. 22 24. And to what end is remission from sinne promised that man set free from the curse of the Law and stroke of revenging justice should wallow in profanenesse No but that he should serve God in holinesse and righteousnesse all the dayes of his life But how doth God require these things at the hand of the reasonable creature fallen unlesse he give them sufficient grace to beleeve if they will The answer is man in the state of Innocency being made after the Image of God had power both to beleeve and obey which being lost by sinne God is not bound to repaire And though he had not justifying faith because it argueth imperfection and sinne and could not loose what he had not yet by transgression he brought himselfe into such a state of bondage and wrath which could not be removed but by faith in Christ 2. When God in justice doth shut men up in ignorance and unbeliefe and with-hold from them both the graces of his Spirit and the meanes thereof his judgements are just though secret And if for the sinne of man God may justly cast off millions and not vouchsafe so much as outward meanes of Salvation unto them he may also exact faith and obedience upon promise of pardon and eternall happinesse when he doth not deliver them from thraldome and bondage spirituall whereunto they plunged themselves Was it injustice in God tâ—â—â—â—mise acceptance to Cain if he did well when as yet he was not set free from the bondage of Sathan 3. God doth deny nothing to them that be outwardly in Covenant with his Highnesse that he is bound to give either in justice or by promise so that it will be in vaine for them to plead with God for if they come short of mercy promised it is through their own wilfull neglect or contempt 4. No man is hindred from beleeving through the difficulty or unreasonablenesse of the command or through his owne simple infirmity as being willing and desirous to beleeve but not able which inability deserves pitty but his inability is of corruption and wilfulnesse he doth not beleeve because he will not he is unable because he doth not covet or desire which is inexcusable 5. His inability to beleeve is joyned with the wilfull refusall of mercy promised and voluntary pursute of some inferiour good as more to be desired then Gods favour But of this more in the next degrees of the Covenant Under this Covenant outwardly administred were comprehended both Adam and his posterity even so many as he should dedicate unto God or should accept of the Covenant untill by wilfull departure from the faith and worship of God they discovenanted themselves and their posterity As the Covenant was after made with Abraham and his seed and is now made with beleeving Parents for themselves and their children after them so was it with Adam and those that should descend from his loynes They that lived under this administration of the Covenant did offer sacrifice unto God by divine institution and appointment as is manifest in the example of Abel and Noah We reade not Quemadmodum in terris quum famuluâ— aliquid agit quod non potest nisi jussâ— Domini nâ— est stultus omnes intelligunt eum habere mandatum etiamsi non dicat Bell. de Sacr. Conf. l. 2. c. â— indeed that God gave any Commandement touching burnt offerings or sacrifices but without question what they did was done by divine prescription What a faithfull servant doth on earth which he cannot doe but by command and appointment of his Master for that if he doe it we presume he hath the Commandement of his Master although he doe not say so But Abel and Noah faithfull Servants of God offered sacrifice which they could not well doe but by the Commandement of God therefore they were so commanded though so much be not expressed All Ceremonies which signifie grace are ordained of God or they be unlawfull But the Sacrifices were Ceremonies which signified grace It is written of Abel that by faith he offered a better sacrifice then Cain and that God had respect unto Abel and his sacrifice Of the sacrifice of Noah it is said that God smelled a savour of rest but in faith the sacrifice could not have been offered if it had not been prescribed it should not have been accepted if it had not carried the stamp of God For those Sacrifices were the types of Christ and seales of propitiation and remission of sinnes in and through the bloud of Jesus which must be perscribed or they cannot be accepted These Sacrifices then were instituted of God and may well be called seales of the Covenant as they did signifie remission of sins in and through the bloud of Christ our true Priest and Sacrifice Whether God was pleased to confirme his Covenant by any other visible signes or seales in that state of the Church is more then the Scripture hath revealed One question remaineth to be discussed scil Whether this Covenant of Promise was made in Adam with all and every Infant that should afterwards be born into the world There be some that hold the affirmative part viz. That all Infants whether borne of beleeving or infidell parents are comprehended under the Covenant of Grace according to the internall efficacy though not according to the externall administration so as they be truly and effectually partakers of the benefits promised therein
thing whereunto it is imputed In the last phrase imputation commeth in betwixt righteousnesse it selfe as the thing imputed and life as the end whereunto it is imputed This passage whereof we now speake is diversly interpreted by Orthodox Divines but all aiming at the same truth and meeting in the maine being rather severall expressions of the same truth then different interpretations The first is That faith is imputed unto righteousnesse that the obedience of Christ apprehended by faith may be righteousnesse unto the apprehender For faith and beleeving ever implieth the possession of Christ and his obedience in our hearts and the imputation of faith unto righteousnesse is the thing that makes Christ possessed by faith to be our righteousnesse Christs obedience is righteousnesse in it selfe so that it is neither our faith nor Gods imputation of our faith that makes his obedience to be righteousnesse but imputation of faith to us as ours maketh the obedience of Christ possessed by faith being righteousnesse in it selfe to be our righteousnesse For as the making of that whereby we obtaine possession to be ours maketh the thing possessed also to be ours so that imputation of faith which is a gift supernaturall and not within our power maketh Christs obedience to be that unto us which it is in itselfe though it were never imputed unto us And to confirme this exposition that of the Apostle is alleadged With the heart man beleeveth Rom. 10 10. unto righteousnesse and with the mouth he confesseth unto salvation In which sentence the Greeke word which is rendred unto cannot be rendred for without darkning if not perverting the true sence and meaning of that place For we are said to believe with the heart unto righteousnesse in the same sence and meaning wherein we are said to confesse with the mouth unto salvation Neither is there any reason why faith should be said to be imputed unto righteousnesse in any other sence as concerning the word unto then we are said to believe unto righteousnesse but in all reason the Greeke word which we render unto must in both these phrases be taken in one and the same sence that is as we believe with the heart to this end that we might by faith as the only apt and meete instrument and only covenient and effectuall meane to apprehend and possesse attaine to the possession of the righteousnesse of God in Christ even so the Lord our God imputeth faith to us as our own to this end that the righteousnesse which we possesse by it may make us righteous before him or be righteousnesse unto us in his sight The second exposition is that faith is graciously imputed reckoned or esteemed for righteousnesse or in the place or steed of righteousnesse because the righteousnesse of Christ is imputed to none but beleevers For those sinners onely are justified before God who we speake of them that live till they come to yeares of discretion by a sound and saving faith doe lay hold of and rely Quae semper tacentur nunquam affirmantur Quae affirmantur dum reliqua tacentur sola affirmantur upon Jesus Christ as he is set forth of God to be a propitiation Hence it is that the Covenant of Grace in steed of the righteousnesse of the Law required to legall Justification which is wanting in us by reason of our sins exacteth no other thing inherent in us as a cause of Justification or condition in respect whereof we are justified but faith alone And thus in a fit sence it may be said that faith is of grace accounted in steed of legall righteousnesse not that it is the meritorious or materiall cause of our Justification as legall righteousnesse should have been if Justification had been by the Law nor that it is accepted for the perfect righteousnesse of the Law but because it is the sole instrumentall or conditionall cause required on our part to Justification in respect whereof we are acquitted from our sins For in the Covenant of workes perfect obedience is required at our hands to Justification but in the Reputare sive imputare adjustitiam idem est quod in justitiae loco numerare Covenant of Grace nothing but faith on our parts is called for and that not as the forme or matter of Justification but the instrument only whereby we receive remission of sins and are partakers of the merits of Christ The third Exposition is that when faith is imputed for righteousnesse it is not to be understood materially as though the dignity worth and perfection of faith made us just but relatively and in respect of the object that is to us beleeving righteousnesse sc of Christ is freely imputed and by faith we receive righteousnesse and remission of sins freely given of God And therefore to say faith justifieth and faith is imputed for righteousnesse are phrases equivalent For faith justifieth not by it's merit or dignity but as an instrument and correlatively that is the merit of Christ apprehended and received by faith justifieth not faith whereby it is apprehended and received unlesse it be by an improper speech wherein the act of the object by reason of the neare and strict connexion betwixt them is given to the instrument And with this exposition for substance of matter agreeth theirs that make an Hypallage in these words faith is imputed unto or for righteousnesse as if the sence was this righteousnesse is imputed unto faith or the faithfull are partakers of the righteousnesse of Christ The thing questioned in these expositions is whether the words must be taken tropically or properly but the matter and substance of doctrine contained in them is one and the same For herein they all agree that Abraham did beleeve the whole truth of God revealed but his beleefe which was accepted for or unto righteousnesse did respect the promised seed Abraham beleeved the power of God to performe whatsoever he promised he beleeved whatsoever God plainly promised and he beleeved what God promised though farre off as the giving of the Land of Canaan but the principall thing promised was that in his seed all Nations of the earth should be blessed and belief in this promise was accepted for righteousnes All earthly promises made to Abraham proceeded from the meer love and favor of God towards him and many of them were types and figures of spirituall so that in beleeving them he must needs beleeve the promise of blessing in his seed which is Christ Abraham could beleeve no promise but he must beleeve that God is the rewarder of them that diligently seeke him but he cannot beleeve in God as the rewarder of them that seek him unlesse he have an eye to the promised seed The righteousnesse here mentioned is not the singular righteousnesse of this or that act whereby a man is said to doe justly or righteously which is called the righteousnesse of fact but universall righteousnesse or the righteousnesse of Justification whereby a man is freely acquitted
word into the affections that it may sweeten their disposition and governe their motion 3. In all endeavours we must include prayer to God in the name of Christ as a chiefe associate for God ordinarily lets in sanctifying grace at the same gate at which honest hearted prayers goe out 4. The fourth meanes is for a man alwayes to possesse his heart with the apprehension of Gods presence and so to keepe it in his feare continually to walke with God as being in his eye and seeing him that is invisible This remembrance of Gods all-seeing presence will make men study to approve themselves before God in all their courses and to sticke unto him with their whole hearts Could the eye of a jealous husband prie into every privy corner of his wives heart she would be afraid to hide any strange lover in her secret affection If but a man nay if but a child could looke into our hearts we durst not deale doubly and deceitfully What God seeth us and shall we dare to dally with him Shall I give him part of my heart and reserve another part for the world for pleasure for sin How should not God find this out for he searcheth the heart and reynes and understandeth the secret cogitations of every soul 5. Another meanes is diligently to review all works of obedience and our affections in the doing of them and to observe what discomfort and trouble follows the maimed and defective performance of good duties And withall when we take our selves tardy in an holy inâ—â—gnation to take revenge of our selves judging and condemning our selves before God The very thinking of the after reckonings we must come unto when we have done our work will make us take heed how we doe it The remembrance of the losse and punishment they shall sustaine whose works are not perfect before the Lord will stirre up respect to every Commandment For who is there that useth for all his actions at the dayes end to call himselfe to a severe examination as the hard Master doth his servants that must not needs in the very midst of his actions reason thus within himselfe anone all this which now I doe must very narrowly be looked over and if the reason why I doe it my affections in doing the worke it selfe be maimed halt or suffer defect in the parts thereof I shall smart for it O the wrings and secret pinches which mine owne guilty heart will give me yea the sentence which by Covenant I am tyed to passe upon my self in case my heart be partiall to the Lord and my work deformed If my worke be not perfect shall I not loose all my labour and be rejected with it Lastly It is good to meditate seriously on the joyes of heaven and the rich recompence of reward reserved for them that cleave unto the Lord with their whole hearts If the happinesse of Saints hereafter doe rightly affect and be soundly beleeved a man will be contented to part with all that he hath to purchase that treasure Whatsoever he hath laid next his heart he will abandon it with detestation rather then deprive himself of that eternall inheritance which God hath prepared To stirre up himselfe to strive after perfection more and more a Christian must first shame himself for his halting and make it odious ah the division of my heart the maimednesse of my service is so apparant that I cannot conceale it from my conscience I have lodged sinne vanity pleasure the world in the closet of my heart which should have been kept entire for the Lord. My purposes for good have been weake my resolutions variable oft-times by occurrences and occasions I have been drawn aside In holy performances I have served mine onw corrupt affections and doing what is right not done it with a perfect heart Mine affection to good hath been partiall base deformed In the greatest matters I have been remisse precise in lesser zealous in one carelesse in another ready to run according to inclination not looking to the direction of the truth I have sometimes been forward to heare not so carefull to meditate and make the word mine own eager and fiery against some particular notorious offences but not vigilant to bridle rash anger boysterous passions and indiscreet and idle speeches My love to the children of God hath neither been pure nor universall I have been apt to admire some dis-esteem others according as they carry themselves towards me and fit me in my humour If he be a cursed deceiver that having a male in his flock doth offer that which is halt and lame to the Lord how justly might I be confounded who have wickedly departed from my God and set my affections upon things of no value Will an husband accept of divided love in his wife will a Prince regard or take in good part that which is lame blind or sick for a present from his Subject O Lord I have dealt exceeding foolishly in tendering such spotted service unto thy Highnesse Secondly He must resolve to keepe himselfe more entirely to Psal 119. 69. 1 King 8. 48. the commandments of God for the time to come I have wickedly departed from my God but now I will returne and keepe his Commandments with my whole heart What can I tender unto They are blessed who have attained some perfection in the exercise of holines Every apprentice deemes him happie who hath the perfect skill of that trade wherein he is exercised 1 King 8. â—9 It is a great shame to leape from pale to sprig and with the moone to change our beliefs Thou art ashamed to be accounted an inconstant man his Majesty lesse then my selfe How can I for shame intreat his favour unlesse I cleave unto him with a perfect heart Can I desire God to be wholly mine unlesse I be wholly his Can I be so impudent as to intreat God to love me with a prime and conjugall love and give me leave to love sinne which he abhorreth to love other things above or equall with his Highnesse Can I looke to be married unto Christ in mercy truth and compassion if my heart doe not affect him above all and other things in and through him alone The Lord is a great King his service must be without spot or blemish His eye searcheth the heart and perfectly understandeth all secret motions a farre off and will give to every one as he knoweth his heart and according to his wayes Men of place looke to have their pleasure done in all things by such as attend upon them and shall I presume to call my selfe the servant of the living God when I doe his pleasure in part only and by halves My obedience cannot be perfect in degree so long as I live here but through the grace of God it shall be universall and that I might attaine absolute perfection in heaven I will strive after it in this life O Lord I have covenanted to sticke unto thy testimonies and by
and blessing and cursing Take command without blessing or cursing and it is no more Law with Moses take simplâ— denuâ—ciation of blessing and curse from command and then it is threatning and promise but no Law This abstract of the Law here considered from the rest of Moses his Oâ—conomy is pure Law flashing wrath upon the fallen creature and therefore called a fiery Law or fire of Law Deut. 33. 3. And for speciall cause expressed in generall by the Apostle Gal. 3. The Law that is thus abstracted was added because of transgression For first in that long course of time betwixt Adam and Moses men had forgotten what was sinne and had obliterated the very Law of nature Therefore God sets out the lively Image of it by Moses in this draught and abstract to which end all the commands saving two are propounded in the negative that so men by the Church might know the nature of sinne againe Rom. 3. 19. Secondly God propounds the Law with curse eternall to work death and to shew Gods eternall displeasure against sin Rom. 4. 15. which was usefull not only to the world and wicked in generall but specially to the stiff-necked and refractory Nation to be as a rod to scourge all their rebellions and backslidings The Law thus laced with blessings and cursings eternall abstracted from the rest of his frame makes Moses now to begin to breath blessings and no lesse then Gospel This comming from a pacified God as Exod. 33. 6 7 8. may be looked on by the fallen creature with comfort and from this consideration it is that we affirme this Covenant made with the body of Israel to be a Covenant of Grace for it is one and therefore never by Moses called Covenants Again It cannot be denied that so farre as it concerned the spirituall Iâ—raelite whom God especially eyed and for their sakes infolded the carnall in the compact it was a Covenant Thus farre for confirmation of that distinction But these distinctions seeme not to remove the doubt Not the first because it cannot be conceived how the old Covenant should as a condition of the Covenant exact perfect obedience deserving life as necessary to Salvation and yet promise pardon to the repentant believer for these two are contrary the one to the other Not the second because the Covenant that God made with the Jewes is but one and how should we conceive the Law in one and the same Covenant to be propounded as a rigid draught of prime nature and with moderation also as the Covenant of works and the Covenant of Grace likewise when the Covenant is but one and the conditions the same Besides where the Apostles doe oppose the Law and Gospel or the old and new Testament not only the Morall Law as it was given upon Mount Sinai but the whole Jewiâ—h Pedagogie or Law of Moses is understood as it is manifest in sundry passages Other things to be observed in that explication I will not insiâ—t upon at this present because they will come to be touched hereafter as we passe along The Law was never given or made positive without the Gospel neither is the Gospel now without the Law although the old Testament be usually called the Law and the new the Gospel because the Law is predominant in the one and the Gospel in the other Exod. 19. 4 5. Some Divines hold the old Testament even the Law as it was given upon Mount Sinai to be the Covenant of Grace for substance though propounded in a manner fitting to the state of that people time and condition of the Church It was so delivered as it might serve to discover sin drive the Jews to deny themselves and â—lie to the mercy of God revealed in Jesus but it was given to be a rule of life to a people in Covenant directing them how to walk before God in holinesse and righteousnesse that they might inherit the promises of grace and mercy This I take to be the truth and it may be confirmed by many and strong reasons out of the word of God As first by the contract of that spirituall marriage a little before the promulgation of the Law described in these words Yee have seene what I did unto the Egyptians and how I bare you on Eagles wings and brought you unto myselfe Now therefore if ye will obey my voice indeed and keepe my Covenant then ye shall be a peculiar treasure unto me above all people for all the earth is mine And yee shall be unto me a Kingdome of Priests and an holy Nation These are the words which thou shalt speak unto the children of Israel whereunto the Prophet Jer. 11. 2 3 4. Jeremiah hath reference saying Heare ye the words of this Covenant and speak unto the men of Judah and to the inhabitants of Jerusalem and say thou unto them thus saith the Lord Deut. 4. 13. 1 King 8. 21. 2 King 23. 2. Booke of the Covenant Ex. God of Israel Cursed be the man that obeyeth not the words of this Covenant which I commanded your Fathers in the day that I brought them forth out of the Land of Egypt from the iron fornace saying obey my voice and doe them according to all which 24. 7. Deut. 4. 23. 5. 2. 9. 9. Jer. 3. 16. Hos 8. 1. Jer. 7. 23. 2 Chro. 6. 11. Ex. 34. 27 28. Eph. 2. 1 2. Rom. 5. 10 I command you so shall ye be my people and I will be your God And this without doubt is to be understood of the Decalogue as it was given upon Mount Sinai seeing Moses himselfe doth in expresse words testifie it God himselfe saith he declared unto you his Covenant which he commanded you to performe even ten words and he wrote them upon two tables of stone In these passages observe that the Law is called a Covenant as it is often els-where the Covenant of the Lord. What Covenant but of grace and mercy even that wherein God promiseth to be their God and take them to be his people if they obey his commandments For since the fall of Adam the Covenant which the Lord hath entered into with his people was ever free and gracious For when all men are sinners by nature dead in trespasses and enemies to God how can a Covenant betwixt God and man be stricken without forgivenesse of former transgressions If in the state of innocency perfect obedience should have been rewarded with life from justice now that man is fallen by transgression Chald. Paraph. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Pet. 2. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sept. 1 Pet. 2. 9. Exod. 19. 5. Onkelos Reges sacerdotes multitudo regum sacerdâ—tum Regiae potestatis est praevalere apud DeuÌ„ res illas ab illo auâ—erre quaruÌ„ nulla pridem facultas suit D SimoÌ„ log c. 10. Basil 1527. R Salâ—m R. Abrah R. David 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sept. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vox Segulah
ingraven in tables of stone is one for substance so is the new and the old Testament The Law is not opposed to the Law but the writing to writing Writing in tables of stone pertained to Moses or to the Old Testament writing in the heart to Christ or the new Covenant The Law is the same but otherwise administred in the hand of Christ then in times past in the hand of Moses Moses gave the Law in tables of stone but could not give power or ability to doe what the Law required but Christ writeth the Law in the heart and inableth the faithfull in some measure to doe what he commandeth And in the same place the Lord by the Prophet sheweth that when he made this Covenant with Jer. 31. 32. the Fathers which they brake he declared himselfe to be an husband unto them or joyned himselfe in marriage unto them But God never joyned himselfe in marriage unto a people but by the Covenant of grace It may be said the Apostle sheweth the former Jer. 3. 14. Covenant to be faultie or that another Covenant was lacking But that is not mentioned to prove the Covenants to be two in substance opposite one to the other but because the first Testament did not containe the Image of the things themselves and therfore was not to be rested in as if we could be justified by Heb. 10. 1. the workes of the Law or ceremoniall observances annexed but must be used as an introduction to leade us unto Christ who is the very Image of the things themselves This first Covenant therfore could not be fulfilled or effectuall but by the bringing in of a second which was prefigured thereby For the blood of Bulls and Goats was not availeable to purge away sinne but did prefigure the blood of Christ which is effectuall to purge our consciences from dead workes The blood of Bulls and of Goats and Heb. 9. 13. 14. the ashes of an Heifer sprinkling the uncleane sanctifieth to the purifying of the flesh sc from a trespasse meerely committed against the Law of Ceremonies but the bloody sacrifice of our Lord and Saviour Christ whereof the legall Sacrifices were tipes and shadowes was alone appointed of God and is effectuall to cleanse us from all sinnes committed against the Morall Law of God and to purifie us from such dead works as not expiated by his blood would bring forth everlasting death Of necessity therfore the first Covenant because it is of grace must bring forth a second Joh. 1. 17. Joh. 5. 46. in which is fulfilled that which in the first is prefigured The Law was given by Moses and the righteousnesse of faith was taught by Moses as our Saviour testifieth Why then doth the Apostle in the words following add by way of opposition but grace and truth came by Jesus Christ The sence of the place seemes to be this That the Law prefiguring Christ and redemption in him and teaching and commanding what ougâ—â— to be done but neither giving grace to doe it not containing the substance of the thing prefigured was given by Moses but grace to doe what was commanded came from Christ in whom also the substance of what was prefigured by the Ceremonies is fulfilled But if the Law of Moses sent the Jewes to Christ and directed them how to walke believing in him but of it selfe did not give grace or truth of necessity it must make knowne Christ 2 Cor. 3. 6 7 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or as some bookes have it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Syr. verba viva Ar. Sermâ—nem vivum in some sort and command faith in him which is proper to the Covenant of grace The Law is a killing letter saith the Apostle and the ministration of death and condemnation But the same Law which is called a dead or killing letter is stiled a lively word or lively oracles that is such as give life The words of Paul therfore are not to be understood absolutely of the Law but as it was Act. 7 38. Lev. 18 5. Ezek. 20. 13. Neh. 9. 29. separated from Christ and the Gospell of men who did rest in the Law and sought to be justified by it whereas Christ was the end of the Law which the Jewes not perceiving they erred from the truth and perverted the true sence and scope of the Law For the ministery of Moses as it is referred to the mind and counsell of the Lord is bright and illustrious but the carnall people could not behold that brightnesse and therefore the Law is vailed to the carnall Jew that he cannot behold the light that shineth therein Even unto this day when Moses is read the vaile 2 Cor. 3. 15 16. is upon their heart Neverthelesse when it shall turne unto the Lord the vaile shall be taken away That is when Israel shall be turned unto the Lord the vaile shall be taken away that in the law it selfe they may see Christ whom now being blind by reason of their indurate mind they could not fee. For there was a double vaile drawne over their eyes the first of hatred against Christ the second of the Law it selfe in which Christ was revealed but not so clearely as in the Gospell which double vaile shall be taken Isa 25. 7. Rom. 4. 15. 3. 20. 7 9. away when they shall be converted unto Christ The Law worketh wrath and discovereth sinne yea reviveth it What the Apostle speaketh of the Law in these and other above rehearsed passages is to be understood of the whole Jewish pedagogie viz. the Law Morall and Ceremoniall as it was given by Moses And as here the Law is said to worke wrath and terrifie so Psal 19. 7 8 9. 119. 47. elsewhere it is said to cause the soule to returne to enlighten the eyes and rejoyce the heart Of necessity for the reconciliation of these sayings of the Prophet and Apostle in shew contrary it Beza in Rom. 2. 27. Calv. in 2 Cor. 3. 17. Col. 2. 13. The ceremonies are visible words preaching Christ and they preached our guile and wrath belonging unto us must be granted that the Law animated by Christ is pleasant and delightfull but as it is barely considered in opposition to Christ and to the Gospell as it exacteth perfect obedience but giveth no ability or power to performe what is required it woundeth terrifieth killeth and worketh wrath Of the Law there is a twofold use and consideration One as it is a rigid exactor of intire obedience and hand-writing against us for sinne and thus of it selfe barely considered it woundeth but healeth not it reviveth sinne but mortifieth it not The other as it pointeth to Christ in whom Salvation is to be found and directeth how to walke in all well-pleasing before the Lord and thus it is an easy yoke The Law considered without Christ woundeth killeth and reviveth sinne by reason of our Corruption But the Law considered in Christ and as it
pointeth unto him killeth corruption and converteth the soule In the Epistle to Gal. 3. 10 17. Act. 7. 53. The law was giveÌ„ ad ordinationes angeloruÌ„ Syr Ar per mandatum as Rom. 13. 2. as a son is said to doe ad nutum patris as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is used Num. 16. 34 or secundum juxta oâ—dinationes as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth Gen. 1. 21 paralell to this are Gal. 3. 19. Heb. 2. 2. The reason truth of these sayings seem to be that the Angel which appeared to Moses in the bush v. â—5 and was with him in the wildernes v. 39. did out of the midst of the Angels which did on every side coÌ„passe him about give the Law upon Mount Sinai whereof the Sanctuary was a figure 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the same that decretum vigils the Galathians the Apostle opposeth the Covenant of Grace to the Law in many things as that the Law accurseth every one that continueth not in all things that are written in the booke of the Law to doe them that it was foure hundred and thirty yeares after the Covenant which was confirmed before of God in Christ c. But it is to be remembred that in those passages the Apostle disputeth against the Jewes who trusted in the workes of the Law and thought by the blood of Bulls and Goats to be purged from their sinnes or of them that joyned the Law with Christ in the matter of Justification as if Justification had been in part at least by the workes of the Law which the Apostle every where condemnes as contrary to the intent and purpose of the Lord in giving the Law The contrariety then of the Law or Old Testament even of the Law as it beareth the figurative sprinkling of the bloud of Christ and so pointeth us to him unto the new Testament or Covenant of grace is not in themselves but in the ignorance pride and hardnesse of heart of them who understood not or did pervert the right end of the Law as if it was given for Justification The Law as it opposed to Christ doth accurse every one that continueth not in all things that are written in the booke of the Law to doe them because he that trusteth in the Law is convinced by the Law to be a transgressour but the Law as given to them that be in Covenant doth reprove every transgression and convince every man of sinne who continueth not in all things that are written in the book of the Law to do them but doth not accurse the offendour in every jot or title because in Christ sin is pardoned and forgiven To the Jew who rested in the works of the Law and refused Christ the Law which was given foure hundred and thirty yeares after did make void the promise or Covenant confirmed before of God in Christ But according to the true meaning of the Law and to them that used it aright it did not make void the promise but establish it What the Apostle citeth of the Law out of Deuteronomy and noteth of the giving of the Law after the promise is for substance preached by the Prophet Jeremy at the Lords appointment when he speaketh of this Covenant of grace without all question Heare ye the words of this Covenant and speake unto the men of Judah Jer. 11. 2 3 4 5 6. and say unto them thus saith the Lord God of Israel Cursed be the man that obeyeth not the words of this Covenant which I commanded your Fathers in the day that I brought them forth out of the Land of Egypt from the iron fornace saying obey my voice and doe them according to all which I command you so shall ye be my people and I will be your God That I may performe the oath which I have sworne unto your Fathers to give them a Land flowing with milke and honey as it is this day Then answered I and said so be it O Lord. Then the Lord said unto me proclaime all these words in the Cities of Judah and in the streets of Jerusalem saying Heare ye the words of this Covenant and doe them This Covenant then which God made with Israel was for substance one with that he had made before with the Patriarks that is it was a Covenant of grace and mercy though the Law to them that rested in the works thereof and perverted the right use and end of the Law was a killing letter and ministration of death CHAP. VIII A particular explication of the Covenant that God made with Israel and what Moses brought to the further expressure of the Covenant of Grace THis doubt being thus discussed we may proceed with more facility to lay open the particulars of this Covenant God of his free-grace and mercy made this Covenant with Israel upon Mount Sinai fifty daies after the Israelites were delivered out of Exod. 19. 28. Egypt as fifty daies after the deliverance of his people from the bondage of sin and Satan the same Lord proclaims his Gospel or new Covenant upon Mount Sion in Jerusalem the Metropolis or Isa 2. 2. Micha 4. 2. Gal. 4. 24. Heb. 12. 18. royall seat of Abraham or Davids seed God I say of his infinite love and undeserved mercy did make this Covenant for if he remember mercy when he performeth his Covenant then it was of meere grace that he entred into Covenant Also it is of mercy Ps 103. 17 18. Nehem. 9. 32. Hos 2. 19. that God doth troth-plight him unto any people for the promise runneth I will betroth thee unto me for ever yea I will betroth thee unto me in righteousnesse and in judgement and in loving kindnesse and in mercies But when the Lord made this Covenant he betrothed himself unto Israel And when he made this Covenant he did more fully proclaime his great name and make his mercy better knowne then formerly he had done for Exod. 14. 6 7. ought we find For he passed by before Moses and proclaimed The Lord the Lord God strong mercifull and gracious long-suffering abundant in goodnesse and truth keeping mercy for thousands forgiving iniquity and transgression and sinne and that will by no meanes cleare the guilty visiting the iniquity of the Fathers upon the children unto the third and the fourth generation Which glorious description of Almighty God is often Numb 14. 18. Psal 86. 15. Psal 103. 8. 145. 8. Nehem. 9. 17. Jon. 4. 2. Exod. 6. 3. mentioned by Moses and the Prophets as the ground and foundation of their faith hope and comfort And whereas he had appeared to Abraham Isaac and Jacob by the Name of God Allmighty Now he was knowne to the Israelites by his Name Jehovah which Name denoteth both Gods being in himselfe and his giving of being unto that is the performance of his word and promise in which latter respect he here saith he was not knowne to the Fathers by this Name or as the Greek and
The Lord did thinke it good to set forth the state of minority in such kind of attires habiliments as might best suit with the fansie of minority and so to teach and clothe his Church with types and Ceremonies which is a kind of Imagerie and therefore of the two the Jewes had more liberty in that kind then Christians in times of the Gospell the Law to bring him unto Christ But happy Christians after Christ living in the University of the Church under the free Tutors of new Ordinances The Schoolemastership of Moses was a good Ordinance for the body of the people under Covenant with God as we find this calling needfull and profitable in a Common-weale though inferiour to the honour and worth of an University There was not a man of them undiscovenanted who took not benefit some way or other by this pedagogie For some were kept thereby from notorious evils as children that learne little at Schoole get good in this that they are kept from shrewd turnes Others get much ability of knowledge though they never looked at Christ as some at Schoole learn to write and read cast account and make a bond though they never intend any better use of their learning But the spirituall Jew got some true measure of grace to Salvation though they reached not to that pitch and measure which is attaineable under the Ordinances of the New Testament as in some good Grammar Schooles those grounds of learning may be obtained whereby men may be serviceable to the Church or Common-weale in some measure though they come not to that ripenesse and maturity which may be gotten in the University For the manner of this pedagogie under Moses we are not to conceive that he taught his Schollers in things too hard for their capacity and practise only to set them to others to aske for it is the part of a bad master to set his Schollars too hard a taske that they might runne to their fellowes to make exercises this is the way to non-proficiency But Moses in the Ceremoniall Ordinances did point out Christ and so as a good Schoole-master directed unto him and by shewing unto the Jewes their weaknesse and inability convincing them of sinne terrifying their consciences he did drive them unto Christ and informed them how to walke being in Christ that they might inherite the promise Thus the Law entred that sinne might abound it discovered Rom. 5. 20. Gal. 3. 19. Rom. 7. 11. and 4. 15. sinne wrought wrath wounded terrified and killed and withall revealed the remedy to be had not in the Law but in Christ that the distressed might not rest in the Law but seek unto Christ and live In a Schoole we must have rods to keep refractory boyes in awe and idle boyes to their bookes according to the common Proverbe A rod in a Schoole is alwayes in season This was found with Moses in his Schoole and used as occasion was offered The Ceremonies were as an hand-writing against Col. 2. 14. Ephes 2. 15. The Ceremonies are visible words preaching Christ and they preach guilt also and wrath belonging unto us by consequent and to the Jew directly Ceremonies as they are a meere carnall kind of instructing do witnesse against us them as they witnessed their uncleanenesse or bound them to the debt of the Law and a curse was denounced against them that should not continue in all things that was written in the booke of the Law to doe them Schoole-masters must have Apples and toyes to traine up boyes of better and softer natures who be won with a Nut and lost with the shell This the Schoole of the Law wanted not in the hand of Moses as the outward temporall blessings of this life plentifully spoken too and distributed by the hand of Moses in his Booke The Jewes were as Infants and little children that are much pleased with rattles and other toyes and Moses the rather to winne and keepe them in obedience doth make large promises of corporall blessings and an earthly inheritance as did befit the state and condition of that people But if these prevaile not he hath his Ferula and gentle rod which is the commination of temporall calamities and judgements to be inflicted upon transgressours It is expedient a Schoole-master have some other practises besides Rods and Nuts to breake their wils and make them corrigible and teachable tractable and gentle which the Law provided for aboundantly having to doe with a stiffe-necked people and stubborn Schollars Three kinds of impositions Moses propounded unto his Schollars to beare First in the pedagogie of the Law he restrained them from some free creatures whereunto they had strange naturall desires as meats and drinks making some uncleane as mothers lay Apples before the eyes of their children which yet they must not touch upon paine of a frowne chiding or whipping to breake their wils and traine them up in obedience Secondly He laid before them some other indifferencies which if they did adventure to use they must undergoe such and such hardship as was not worth the while their injoyment not worth the paiment as we reade Levit. 15. in many washings and purifications Thirdly He prescribed such duties about the free creatures which were dangerous painfull and costly for the present if it were possible to bow their uncircumcised hearts wherein he prevailed and they profited aboundantly In all which he increased their homage to God more than at the first in the Covenant of works with Adam or in any former manifestation of this Covenant And in these respects the Law might well be called a burden unsupportable which neither the Jewes nor their Fathers Acts 15. 10. were able to beare A good Schoolemaster will not scorne to teach rudiments to lesser boyes every letter and syllable so Moses and his successors taught all the rudiments and legall precepts to all the Jewes wherein though some sticke as their furthest perfection yet some went further to higher degrees and all learned by them some partiall obedience to draw on them and theirs some partiall blessings Of this sort were these Touch not tast not It beseemes Col. 2. 21. an able Schoolemaster so farre as he hath ability and authority to teach his Schollars Greeke Hebrew Logicke principles of higher learning especially when an university is not at hand so Moses in this pedagogie did rise to teach higher things to the spirituall Israel as the blood of Christ folded up in the blood of the sacrifice for the purging of their hearts from dead workes and the mortification of sinfull corruption in their burnt offerings that so they might discover how they were delivered from the eternall curse of the Law Now when his spirituall Schollars felt the bondage of the Law and came to learne the remedy the very thing learned was their motive and reward that they did not so much need rods or nuts that is the promise of temporall blessings or denunciation of temporall judgements
Gentiles in the place of the Jewes and is to be understood of the world opposed to the Jewish Nation That world concerning whom the Lord had spoken before to Abraham saying In thy seed shall all the Nations of Gen. 12. 3. and 18. 18. Psal 2. 8. and 22. 27 28. Isai 11. 9 10. Psal 72. 11. the earth be blessed That world which the Prophets foretold should be added to the Church and given to the Messiah This world I say which God hath promised to blesse and adde to the Kingdome of the Messiah he hath reconciled unto himselfe to wit as they are blessed in Abrahams seed actually and effectually This is the Priviledge of the New Testament that God was Synod ubi supra Illi hoc loco per vocem Mundi intelligantur ad quos sermo reconciliationis pertinet in Christ reconciling the world unto himselfe as is most apparent in the words next following and hath committed unto us the word of reconciliation and by the sentence it self God was in Christ But what is proper to the times of the New Testament cannot be attributed to every man in the world even those that sate in darknesse and the shadow of death before the light did shine upon them The reconciliation here mentioned is actuall effectuall particular reconciliation purchased by Christ published by the Apostles to the world of Jew and Gentiles and received Meritum Christi subordinatur gratiae dilectionis generali ex ea enim fluit ordinatio hujus medii c. non enim ut vellet nostri misereri fecit Christus sed ut salva justitia nostri misereri posset Stegma pag. 54. Rom. 5. 9 10. by them in the Covenant of grace For it is explained by the non-imputation or remission of sinnes at least as one part or branch of reconciliation which is a transient act conferred in time and inferreth a change of state and condition in the partie justified or reconciled and of other reconciliation betwixt God and man the Scripture speaketh not And it is to be observed that the Apostle saith not Christ hath purchased that God is reconcileable or actually reconciled on his part as if before he were irreconcileable but God was in Christ reconciling the world unto himself where the world is the subject or matter of reconciliation which is changed in respect of state or condition now received into actuall favour whereas heretofore it lay under wrath In another place the Apostle puts reconciliation by the death of the Sonne of God and justification by Christs bloud for the same where justification cannot be taken for possibility of justification but for actuall justification by faith in the bloud of Christ wherewith Salvation is joyned whereby we are acquitted from the guilt and punishment of sinne and so the justified or reconciled are opposed to sinners ungodly and enemies In respect of vers 6 8. our antecedent state we were enemies when In Scriptura ut saepè res dicitur quod paulò antè fuit ut coeci vident surdi aâ—diunt claudi ambulant Matth. 11. 5. esurientes qui prius miserè victitabant in solo sterili â—sal 107. 36. Joh. 9. 17. leprosus qui jam mundus est Matth. 26 6. Virgo quae jam nupta Matth. 10. 35. baculus qui est serpens Exod. 7. 11. publicanus qui est Christi discipulus Matth. 10. 3. discipulum Christi qui eum reliquit Joh. 6. 66 Sic contra saepè in sacris literis res describitur qualis â—utura est non qualis nunc est Ephes 5. 20. Ita Christi oves dicuntur qui tunc adhuc erant lupi Joh. 10. 16. Dei filii qui tum aâ—huc erant filii diaboli Joh. 11. 52. Tarn exercit l. 2. Job 3. 2. 561. reconciled to God by the death of his Son but by reconciliation we are received into grace and of enemies made friends and sons In these passages we cannot find reconciliation put for reconcileablenesse nor predicated of all the world nor all the enemies of God nor in any other Scripture For though all were enemies before reconciliation yet all enemies are not reconciled but they that be converted to the faith Thus we are taught in the word of truth to distinguish the state of the Gentiles living in their infidelity without God from the state of the Gentiles reconciled But now in Christ Jesus ye who sometimes were farre off are made nigh by the bloud of Christ c. And that he might reconcile both unto God in one body by the crosse having slaine the enmity thereby Eph. 2. 13 16. And you that were sometimes alienated and enemies in your minds by wicked works yet now are reconciled Col. 1. 21. Now scil the Messiah being exhibited they are reconciled and their sins pardoned the promise of mercy pertaining to them as well as to the Jewes when formerly abalienati à foedere promissionum they were not reconciled And when in the precedent verse he saith that it pleased the Father by him scil Christ to reconcile all things unto himselfe whether they be things in heaven or things in earth he speaks of actuall reconciliation not reconcileablenesse and all things must be limited as that signification of the word and scope of the place doth necessarily require The sentence is diversly interpreted some think it not absurd to extend it simply to all things without exception but especially to reasonable creatures Angels and men Others think it must necessarily be restrained to creatures of a certaine kind and interpret it of Angels and men reconciled one to another who were formerly separated by mans disobedience Others restraine it to the faithfull in heaven and earth and expound it of Vorst in Col. 1. 20. Sch Eph. 1. 10. the Church and men in Covenant who are received into favour and reconciled by the death of Christ laid hold on by faith But to interpret it simply of all men penitent impenitent believers infidels obstinate separated from God by their evill works is directly contrary to the Text and hath scarce a second Author No man is to be excluded from seeking the benefit of reconciliation but from the benefit it self the Apostle excludes them that be not in Covenant and in the state of grace to whom only this spirituall blessing doth pertaine And in the same manner this and the like words are to be limited in other places Eph. 1. 10. Rom. 11. 32. And this they must not deny if they would be at one with themselves for they say all men are under a new Covenant and received into favour and that pardon of sin is promised unto all that shall continue in that Covenant and not transgresse against it Arm. respon ad Art 13 14. so that to consummate happinesse there is need of continuance only in the state which evermore hath effectuall communication conjoyned And restitution into the state of grace and actuall reconciliation if they be not one thing they
by grace and adoption then he that was the Sonne of God by nature who fitter to repaire the Image of God decayed in us then he by whom at first man was made after the Image of God Thus Christ was a fit and equall middle person conjoyned by the bands of friendly society and peaceable agreement with both the parties God and men that he might be a Mediatour of reconciliation and peace betweene God and man He tooke unto him the sanctified nature of man that therein he might draw neere unto men and be the root of them that are sanctified and retained the nature of God that so he might not depart from God Here it is questioned according to which nature Christ is Mediatour whether as man only or as God and man That he is a Mediatour according to the concurrence of both natures in the unity of his person it is confessed by all for if he were not both God and man he could not mediate between God and man but whether he be a Mediatour according to both natures concurring in the worke of Mediation there be some that make question Our resolution is that Christ is Mediatour according to both natures the humane nature doing that which pertained to the humanity Bellar. de Christ lib. 5. cap. 7. § Potest tamen and the divine nature that which pertained to the divinity but the humane and divine both concurring to produce one act or work of Mediatorship As the divine and humane nature concurre to make one Christ so the acts of the divine and humane Plura principia ad operationem unam possunt concurrere Lun ibid. cap. 7. not 1. nature distinct in vertue and operation by co-operation concurre to make up the same work of Mediation Some of the works of Christ the Mediatour were the works of his humanity in respect of the thing done and had their efficacy dignity and value from his divinity in that they were the works of him that had the divinity dwelling bodily in him and some the works of his divinity the humane nature concurring only instrumentally as the remitting of sins the giving of the Spirit the raising of the dead and such like The works of Ministery the Sonne of God Iâ—n cont 2. l. 5. cap. 5. not 29. performed them in the nature of man It was the Sonne of God and Lord of life that died for us on the Crosse but it was the nature of man not of God wherein he died The works of Authority and power were all performed by the divine nature yet not without an instrumentall concurrence of the nature of man Christ suffered as man but the divine nature did support and sustaine the humane He died as man as God he overcame death conquered and rose againe as man he was made an offering for our sins the worth and value of the Sacrifice was from the divinity The two natures in Christ be distinct in their essence and Iâ—n Paral. lib. 3. in cap. 9. Hebr. properties and so in their operations that we must not imagine one action of both natures but as the natures be united in one person so the operations concurre to make up one work of a Mediatour Many chiefe necessary and essentiall acts concerning our Iun. animad in Bell. contr 2. l. 5. ca. 3. not 9 reconciliation with God are from the Deity of Christ as from the next proper immediate and formall beginning The Incarnation of Christ is from the Deity which did assume the humanity which when it was not could not assume it selfe The manifestation of God was a work truly divine from the humanity of Christ as an instrument from the Deity as the true cause Christ as Joh. 1. 18. Matt. 11. 27. man teacheth as an instrument and Christ the Word teacheth as Mediatour for he is not only Mediatour who supplyeth the roome of an instrument but the Deity did move the humanity as his instrument that is personally united and not as anothers Joh. 10. 18. To lay down his life passively belongs to the flesh to lay down his life or soule actively to the word The resurrection of Christ is Iun. ibid. cap. 6. not 1. Rom. 8. 34 and 4 25. Rom. 1. 4. Mar. 2. 10. Joh. 15. 26. and 16. 7. an essentiall part of our Redemption but Christ rose not by the propriety of his flesh but by the power of his Deity Christ as Mediatour performed many divine acts but the humanity alone cannot be the beginning of a divine act as Christ as Mediatour hath authority to forgive sins to send the holy Spirit not meritoriously alone as Bellarmine distinguisheth but efficiently to conjoyne us unto God and bring us to salvation Christ as Mediatour is the King and Head of his Church which dignity and office Meritum Meâ—â—ationâ—â— est Mediatio personae cannot agree to him that is meere man For the Head is to give influence of sence and motion unto the body and Christ gives supernaturall sence and motion unto his mysticall body and that both by way of efficiency and by way of disposition fitting us that an impression of grace may be made upon us He prepareth and fitteth men to the receipt of grace by the acts of his humanity A tâ—ta quidem Trinitate datur Spirituâ— sed ad personam Mediatoris haec actio terminatur quoad 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in which he suffered death and dying satisfied Gods wrath removed all matter of dislike procured the favour and acceptation of God and so made men fit to receive the grace of God and to enjoy his favour He imparteth and conferreth grace by the operation and working of his divine nature it being the proper worke of God to enlighten the understandings of men and to soften their hearts If it be alleadged that there is nothing that one person of the Trinity doth towards the creatures but they all doe it and consequently that those things which Christ did in his divine nature pertained not to the office of a Mediatour being common to all the Persons The answer is though the action be the same and the worke done by them yet they differ in the manner of doing it For the Father doth all things authoritativè and the Son subauthoritativè as the Schoole-men speake that is the Father as he from whom and of whom are all things the Son as he by whom are all things not as â—y an instrument but a principall efficient And in this sort to quicken give life and to impart the Spirit of Sanctification to whom he pleaseth especially with a kind of concurring of the humane nature meriting desiring and instrumentally assisting is proper to the Son of God manifested in our flesh and not common to the whole Trinity As the second person in Trinity did assume our nature and not the Father or the holy Ghost and as Christ is the Head of the Church not the Father or the holy Spirit so he
doth give life and sence to the body and not the whole Trinity If the speciall Offices of Christ be considered severally much more if all of them be considered joyntly it will evidently appeare that both natures must necessarily concurre in the formall execution of them For he cannot worthily performe the office of the chiefe Doctor of the whole Church and heavenly Prophet nor execute the office of an eternall high Priest that is offer a Sacrifice truly propitiatory daily heare the prayers of all his people and present them before God nor exercise kingly power and authority in heaven and earth who worketh to the forme of meere humanitie or onely as he is man When in those offices there must be a divine excellencie and efficacie The end of personall union is the administration of his office Qualis substantia personae tâ—â— liâ— operatie qualis operatio talis substantia and the personall union of two natures in Christ had not been necessary unlesse both had concurred as a formall beginning to that worke For every agent necessarily worketh according to and by its forme whence it followeth either that the person of the Mediatour doth not consist of two natures or both natures of Christ as proper formes doe necessarily concurre to the proper works of a Mediatour because the proper operations must be conjoyned in one worke of a Mediatour as both natures are joyned and united in one person There is one God saith the Apostle and one 1 Tim. 2. 5 6. Mediatour between God and man the man Christ Jesus adding the man Christ to shew that in him were both natures that is he was God and man in one person and so a fit middle person or Mediatour And man may be taken personally not naturally it being most usuall to name the whole person of Christ from either 1 Cor. 2 â— nature as he is called the Lord of glory when his person is understood And so in this place the man Christ that is that person Iaâ— animad in Bell. contr l. 5. 6. 3. not 11 12. who hath that nature by which he is truly called man and of that appellation there may be divers weighty reasons more amongst the rest this that the Apostle would encourage us to put our trust and confidence in him as being our elder brother By voluntary dispensation Christ is Mediatour as God incarnate and not by nature as God And according to that dispensation Christ Joh. 17. 3 and 14. 1. 1 Joh. 2 1 2. is Mediatour to the Father who is personally called God sometimes in this respect and distinguished from Christ as Mediatour and Christ is our Advocate to the Father but never represented in Scripture praying to the Son or holy Spirit but the Father only which dispensation is carefully to be observed from which we must not depart upon any vain speculation which humane curiosity might suggest A Mediatour must be a middle person equally distant and equally drawing nigh to both parties betwixt whom he doth mediate Bellarm. de Christ l. 5. c. 2. §. Praeterâ—a Ille solus est verè medius inter Deum hominem cum utriusq naturam habeat And thus Christ God incarnate is a fit middle person for he draws as neare to the Father as God as to us as man and is as farre distant from God as he is man as he is from us as God and he comes as neare to the Father as he departeth from us and comes as neare to us as he doth to the Father But Christ as a just man is not so a middle person for he comes not so nigh to the Father as just as he doth to us as man nor is so farre distant from us as just as he comes nigh to us as man Then as Mediatour he should be joyned to the Father in will only but in nature dis-joyned and be distant from man not in nature but in quality only then should he be Mediatour not as substantially one with the Father but only as he is united to him in will If it be alleadged that if Christ be Mediatour as God incarnate then he is Mediatour to himselfe because he is God and then also he should differ from himselfe because a Mediatour is a middle person We answer it is not necessary a thing should differ from the Iun. ibid. cap. 5. not 1 3 5 15. extreames according to all that in respect whereof it is of a middle condition but it is sufficient if it differ in some thing from one and in some thing from another as is before explained So the Son of God incarnate by voluntary dispensation differeth not only from the Father and the holy Ghost but from himselfe as God only scil as man he differeth from himselfe as God and as God from himselfe as man The whole Trinity being offended with us for sin was to be pacified but the Scripture teacheth Christ was our Mediatour to the Father and we must silence our conceits and learne of God what to believe And assuredly if the Father be reconciled the whole Trinity is reconciled And further it may be added that he who according to absolute essence or nature is the partie offended may according to voluntary dispensation sustaine the person and doe the office of a Mediatour and so Christ was primarily a Mediatour to the Father for us and by consequence and secundarily to the whole Trinity and so to himselfe as God It is further objected if Christ be Mediator according to his divine nature then all three persons in Trinity be Mediatours but this is a meere deceit for the divine nature is taken essentially for the divine nature common to Father Son and holy Ghost or personally for the divine essence considered distinctly in the Father Son and holy Ghost In the latter sence we say Christ according to his divine nature is our Mediator as he was incarnate and did assume our nature unto his divine person and not the Father or the holy Ghost But then it will be said he was inferiour to the Father In office it is true by voluntary dispensation he is inferiour but in nature Iun. ibid. not 13. he is equall to the Father and nothing hinders but one equall to another in nature may by voluntary and free choice under-take Phil 2. 6 7. an office of inferiority Being in the forme of God he humbled himselfe The Scripture teacheth expressely that God the Father Joh. 1. 18. 3. 16. 3. 13. Rom. 5. 8. Ephes 1. 7. Col. 1. 14. 1 Joh. 1. 7. â— 1. 4. 10. Act. 20. 28. gave his only begotten Son to death for us and the only begotten or proper Son of God according to both natures and in both states is said to administer his office the property of either nature observed as also the only begotten Son of God is said to descend from heaven to earth for our sakes and to suffer death for us
there may be left roome for another life and therefore we must not conceive all presently done As the Sunne shineth on the Moone by leasurely degrees till she come to her full light or as if the King grant a pardon to be drawne though the grant be of the whole thing at once yet it cannot be written and sealed but word after word and line after line and action after action so the grant of our holinesse is made unto Christ at first but in the execution thereof there is line upon line precept upon precept here a little and there a little such an order by Christ observed in the distribution of his Spirit and grace as is most suteable to a life of faith and to the hope we have of a better Kingdome I have prayed for thee that thy faith faile not saith Christ to Peter yet we see it did shake and totter the prayer was not that there might be no failing at all but that it might not utterly and totally faile 2. Hereby they are assured of the pardon of their daily infirmimities and their rising againe if they fall If any man sinne of infirmity he hath a pardon of course granted for Christ is his Advocate to pleade his cause 1 Joh. 2. 1. If any man slip of weakenesse he shall rise againe for Christ hath prayed for him that his faith might not faile Luk. 22. 31 32. 3. All the workings and comforts of the Spirit in our hearts which we enjoy are the fruits of Intercession I will pray the Father and he shall give you another Comforter or Advocate that he may abide with you for ever even the spirit of truth Joh. 14. 16 17. who shall leade the faithfull into all truth and inable them to plead their cause against the calumnies of the devill and accusations of the world who doth teach them to sigh and groane unto God for mercy speake unto his highnesse in prayer furnisheth them with wisedome and prudence in every condition directeth them to grapple in all temptations serve God in all estates raiseth the desires to heaven formeth Christ upon the heart enflameth with the love and comfort of the truth healeth reneweth reviveth presâ—rveth strengtheneth supporteth and sealeth up unto eternall life 4. The fourth benefit is free accesse to the throne of grace and assured hope of all blessings here and heaven hereafter Seeing then that we have a great high Priest that is passed into the heavens Jesus the Sonne of God let us hold fast our profession and come boldly unto the throne of grace Heb. 4. 14 16. And againe This man after he had offered one Sacrifice for sinnes for ever sate downe on the right hand of God from henceforth expecting till his enemies be made his footstoole from whence the Apostle inferreth Having therefore boldnesse to enter into the Holiest by the blood of Jesus and having an high Priest over the house of God Let us draw neere with a Heb. 7. 25. true heart in full assurance of saith Heb. 10. 12. 23. 5. The prayers and workes of the faithfull are sanctified and accepted in the sight of God the imperfections that cleave unto them being covered and removed as the high Priest in the Law was to beare the iniquity of the holy things of the children of Israel that they might be accepted Exod. 28. 36 38 Christ is the Angell of the Covenant who hath a golden Censor to offer up the prayers of the Saints Rev. 8. 3. And this is a benefit which runneth through the whole life of a Christian all the ordinary workes of our calling being parts of our service unto God for in them we worke as Servants to the same Master and workes of mercy and righteousnesse are unto us sanctified and to the Father made acceptable not-with-standing the adherencie of sinne unto them by reason of our imperfections by the intercession of 1 Joh. 2. 1 2. his Sonne who hath made us Priests to offer our Sacrifices with acceptance upon this Altar Rev. 1. 6. 1 Pet. 2. 5. Isa 65. 7. Phil. 4. 18. 6. The sixt benefit is fellowship with the Father and his Sonne I pray for these that as thou Father art in me and I in thee they also may be one in us Joh. 17. 21. 7. Continuance in the state of grace and strength against sin so that the faithfull shall not finally be overcome is the gratious and comfortable effect of Christs intercession I have prayed for thee that thy faith faile not Luk 22. 32. Father I will that they also whom thou hast given me be with me where I am that they may behold my glory which thou hast given me Joh. 17. 24. Some may say in our Saviours prayer for Peter there was some-what singular And every example is singular and so this as an example but it containes nothing singular which is not common to all the faithfull and such as are given unto Christ of the Father for then we must say Christ prayed so for Peter as he prayed not for his people who stood in more need of his Intercession then Peter if the matter be weighed according to the judgement of men who had obtained many priviledges And if Peters faith shall persevere because Christ prayed for him they for whom Christ makes intercession that their faith may not faile they shall continue in faith unto the end If they say this priviledge was granted to Peter as an Apostle then it was granted to all the Apostles but this priviledge was not common to Peter and Judas It remaines then that it was given to him as a faithfull Apostle and so agrees to all the faithfull with him And the things which Christ asketh for his Apostles are to be distinguished for some things are simply necessary to Salvation as that they might be saved from evill and sanctified by the truth others which pertaine properly to the Apostolicall office Now when Christ asketh things necessary to Salvation he prayeth not for his Apostles as Apostles but as faithfull and beloved For what things are asked for this or that man as he executeth this or that office they properly respect that office but whatsoever things tend directly to the salvation of the Soule are not to be reckoned amongst the things which are peculiar but which are common Further they object that Christ ever prayed Christs Intercession is not for the faithfull as faithfull but as given unto him of the Father for Christ hath prayed for them that they might believe Christs Intercession is not conditionall for then that condition is purchased by the blood of Christ or not If not then some spirituall blessing is necessary for us which Christ hath not purchased If yes then Christ doth not desire his might receive what he hath purchased If Christs Intercession be conditionall then what is the condition and whether is that purchased by his death or of our selves for the absolute perseverance of beleevers but after a sort and upon
eternall person Christ man is fitly called God and therefore in Christ man the God-head is said to dwell properly but Christ his humane nature may not be said to be God and therefore the God-head is not so fitly said to dwell in the humane nature as in the person denominated after it that is in Christ man It will be said if Christ rule in the midst of his enemies then it must follow that he is every where present But that is spoken of the person and not of the man-hood alone Psal 120. 2 and what is said of the person doth not necessarily belong to both natures And Christs dominion over all things doth not require his corporall presence with all things According to his divine nature he is every Joh. 8. 58. Christ in respect of his divine nature is every where present without addition and by the spirituall and effectuall presence of his body he entreth the soules and strengtheneth the hearts of all the faithfull by the power of his grace and truth of his promise Ephes 1. 22. Col. 2. 10. 1 Cor. 11. 3. Christ is the first-borne Col. 1. 18. Heb. 1. 2 4. and heire of all things 2 Cor. 4. 5. where present according to the effects of his providence wisdom power grace c. according to his humane nature he is essentially in heaven and now only in heaven but his dominion is over all things which doth not denote soveraignty power or omnipresence essentially divine but glory and Majesty next to divine as was said before The fift thing implied in Christs sitting at the right-hand of the Father is that in speciall he is the head of his Church The word Head is used sometime for one who in any kind is before or above other and in this large sence Christ is the Head of the Angels that is their ruler or governour one that is above them man is the Head of the woman Christ of man God of Christ But here it signifieth that Christ is so over his Church that he is in a more neare and communicative sort conjoyned with it as the head is with the body and members Looke as the King hath a more intimate and aimiable superiority over his Queen than over any other subjects so it is here in Christ our King whose dominion towards his Church who is his Spouse and Queen is more aimiably tempered and nearly affected then is his government over any other Christ hath taken the selfe same holy and spirituall nature with his Church standing as well of that which is outward and sensitive as of that which is inward and intellectuall The faithfull are united to him here by knowledge of faith and love such as Christ himselfe by his Spirit begettetâ— in them as hereafter by glorious light and love He doth communicate unto them that whole life of grace and glory which they have or shall receive direct and move them outwardly by his signifying will and inwardly by sending his Spirit which moveth with efficacy to that which he sheweth and followeth them with aides inward and outward least their faith should be prevailed against Though betwixt the faithfull and Christs naturall body there be a bodily distance yet the Spirit which commeth from Christ doth so joyne them with him that nothing commeth twixt him and them The same life of grace for kind which is in Christ is in every faithfull soule as fire Caro Christi noâ— vivificare dicitur quatenus pro mundi vitâ— data est fide a nobis manducatur hoc est per modum merite simul ejusmodi efficaciae quae Mediatoris personae propriè conveniat Regnat ubique Deus homo divina humana voluntaâ—e ac nutu Filius vivit propâ—â—r Patrem Joh 6. 57. Fâ—lius à Patre habet aeternam increatam vitam ut homo quoque ab codem beatam creâ—tam vâ—â—am habetiut Mediator vitam beatam nobis carnis suae troditione in mortem acquisivit divina sua virtue in nobis effccit Gal. 3. 14. See Field of the Church 1â— 5. cap. 16. Sobin art 3. de person Christ p. 316. Petimus ut Christus nobis velit dare spiritam idqueâ—am humana quam divina sua voluatate tamen non petimus ut secundum humanam naturam ab ipso procedat incorda nostra Sp S seu ut humana per ipsum operetur nam etiam processio Sp. S. operatio perâ—psum est proprium Dei talis opus alterum ad intra alterum ad extra sed ut etiam humana voluntate velit hanc operationem Dei tatis suae in nobis Heb. 1. 6. Ps 9. 7. Phil. 2. 10. Rò 14. 11. Isa 45. 23 Joh. 5. 22. Psal 2. 12. Joh. 3. 15 16 17 18 36. Joh. 6 29 12. 36. Joh. 14. 1. Rom. 15. 12. Mat. 12. 21. Act 7. 50 60. 2 Joh. 3. Rev. 1. 4 5. Ro. 1. 7. Syr. 1 Co. 1. 3. 2 Co. 1 2. Gal. 1. 3. Ephes 1. 2. 2 Tim. 1. â— kindled fire kindling is of the same nature And Christ having fulnesse of grace and glory for all his he cannot be but most ready to communicate with them every thing for their good Christ is the Head of his Church both as God and man our Mediatour For did not the divine nature which is the fountaine of all life naturall and supernaturall dwell with this man or humane nature we could not be enlightned or quickned by it He that eateth my flesh saith Christ hath life in him not that this nature of it selfe can doe these things but because the Deity dwelleth with it and by it as by an instrument joyned personally with it doth properly and efficiently worke these things The omnipotent power of creating spirituall graces is not in the humane nature nor the omnipotent actions which doth produce them doe or can proceed from the humane nature but they are in God only and from God in and with the humane nature working to the same effects according to its property Christs humane nature hath both understanding and will whereby he worketh and is an internall instrument united within the person of God the Son as a part of his person in a sort yea more neerly but these divine works which Christ the Mediatour worketh the chiefe vertue and action which properly effecteth them is in God not communicated really with the other nature though it doth worke them in this humane nature with it yea and by it as a most nearly conjoyned instrument which within the person of God the Son hath his proper actions concurring in an inferiour degree of efficiency to that which the divine nature properly and principally worketh God worketh graces Christ man worketh the same the divine nature createth them and infuseth them into this or that man through Christ man being as a common conceptacle or conduit-pipe The humane nature worketh them not by powerfull creating them but by taking away sin and the cause that so way
his Word and Spirit as he knoweth it becommeth both his justice Rom. 9. 24 25 26. 10. 17 18 19 20. Rom. 11. 25 29 30 32 33. and mercy in Christ alwayes reserving to himselfe full and free power to call whom he please according to the good pleasure of his will But this distribution of vocation into externall and internall is not a distribution of the kinde into its specialls but shewes rather what doth concurre to that worke of vocation 1 Cor. 3 5 6. Rom. 1. 5. whereunto obedience is willing and freely yeelded This vocation is instituted and administred according to the eternall decree and purpose of God for knowne unto God are all Act. 15. 18. his workes from eternity and God doth nothing in time which he decreed not to doe from all eternity Whosoever therefore is Ephes 3. 5 6 9 11. Jam. 1. 18. 2 Tim. 1. 9. called in time he was predestinated from eternity that he should be called and in what state place time manner meanes soever a man is called he was predestinated to be called in that state at that time by those meanes and neither sooner nor later nor otherwise for the execution cannot vary from the decree but the note of changeablenesse must be ascribed unto God The company of them that are called effectually is the Church which is visible and invisible as this vocation is inward and outward Rom. 10. 10. visible which doth professe with the mouth and invisible which doth believe with the heart as man is distinguished 1 Cor. 4. 16. into inward and outward And as vocation inward and outward are not two callings but one and the same so the Church visible and invisible are not two Churches but the same Church differently considered Christ hath not two Kingdomes but There is but one Lord one Temple one Ministery Hieron ad Nepotian de vit Cler. Bilson Perpet govern cap. 11. one Kingdome one body one Church whereof every one that is savingly called is a living member The work of grace and heavenly calling is that which giveth being to the Church and make it a different society from all other companies of men whatsoever By effectuall calling and the answer of the soule unto God calling men are admitted into the Kingdome of Christ or Church of God every one that is thus called is of the Church and every one of the Church is thus called He that is not thus called is not of the Church and he that is not of the Church is not thus called He cannot be out of the Church who is in Covenant with God nor can he be a member of the Church who is not in Covenant The sheepe of Christ by predestination and eternall purpose are gathered into this fold some sooner others later some after one Joh. 10. 16. Mat. 20 3. 5. Act. 11. 18. Gal. 3. 28. Rev. 5. 9. Psal 68. 18. manner some after another of all nations kinreds and ongues Jewes and Gentiles bond and free male and female neere and farre off such as haue lyen longer and â—â—â—ke deeper into sinne and such as have beene preserved from the pollutions of the world The end of this vocation as it is the worke of God calling is that they who are given unto Christ of the Father should freely and willingly answer to God and Christ calling and so become the confederates of God by Christ the Mediatour of the New Testament and being faithfull and confederate they should love feare honour worship and obey God in Jesus Christ In respect Pro. 1. 24. Heb. 3. 7 8. Rev. 3. 20. Eph. 2. 11 12 13. Jer. 32. 38 39. Luk. 1. 74 75. Deut. 6. 4 5. Phil. 2. 12. Ephes 1. 6. Act. 13. 47 48. of the outward invitation it is their office and duty to answer to the call In respect of the inward and powerfull worke of the holy Ghost they are certainly inabled and drawne to come unto Christ and give up themselves unto him Another end remote is the Salvation of the elect and the glory of God in which respect calling to grace is a meanes ordained of God and according to the ordinance of God necessary to the communication of Salvation and the answer of the called is a condition requisite and necessary for the obtaining of that end according to the ordinance and appointment of God The glory of God most wife good mercifull just and powerfull doth so Rev. 4 8 9 10. 5. 8. 9 10. brightly shine forth in the communication both of grace and glory that it doth worthily draw the mindes of men and Angels into admiration and loose their tongues into the praise and magnifying of God Eâ— si respectâ— singulorum qui peâ—eâ—nt optabile esset ut homo non peccasset respectu tamen universalis boni câ—jus potius habenda fuit ratio non debuit Deus potentiam suam exâ—rere ad impediendum ne peccaretur Opposite unto this vocation is 1. That God doth suffer some to walke after the vanity of their owne hearts and blindnesse of their mindes and doth not invite them to come unto him or exhort them to repent Thus God regarded not the Gentiles in the dayes of their ignorance but gave them up to the lusts of their owne hearts And at this day many nations are shut up in ignorance and have not heard so much as the sound of the Gospell for many generations It is true the Lord calleth them in a sort by his long-suffering and patience and by the workes of providence in that he filleth their hearts with food and gladnesse but by the promise of mercy he is not pleased to speake unto them 2. Some that be outwardly called they contemne the counsell Luke 7. 30. Act. â—3 46. Act. 7. 51. Psal 81 12 13. Isai 63. 10. and 6. 9 10. Joh. 12. 37 38 39 40. Ezek. 20. 25. Per statuta mâ—la intelligi possunt leges Ethnicorum vel lex Dei quae ipsis in perniciemcessit of God put away from them the Word of grace resist the Spirit of God speaking unto them in the mouth of his Prophet whence followeth blindnesse of minde hardnesse of heart efficaciousness of errour that men should beleeve lies a reprobate sense and delivering into the power of Satan Jer. 4. 20. Thou hast seduced this people scil by false prophets promising them peace which God promised not and giving them up to the efficacy of errour as a punishment of former transgression 3. God doth call some by the Gospell and bestow upon them divers spirituall good things though not such as accompany Salvation And thus some doe heare and receive and rejoyce in the Word and bring forth some fruit but not to ripenesse or perfection CHAP. V. How Christians answer to the call of Christ and so come to have Fellowship with him IN the matter of Salvation it pleased God to deale with man by way of stipulation and promise and so
and charge which was now greater then God laid upon the first Adams shoulders To have put the prime right of the Covenant upon every particular had left occasion to infinite fals and withall opened a gâ—p to dis-union which the Lord abhorreth To have chosen out a meere creature and under the fall how could he have made satisfaction for sinne formerly committed or free himselfe from the bondage of Satan Therefore that the Promise might be sure to the Heires of Promise God puts this honour and charge upon Jesus Christ who was the seed to come to whom the Promises were made and in whom all the Promises for all his brethren are Yea and Gal. 3. 19. 2 Cor. 1. 20. Amen The parties who are to partake of the benefits promised are inclosed in the woman as the Mother of the good or rather under the former terme the womans seed For the word seed Gen. 4. 25. and 21. 13. is sometimes taken for one but often collectively which must be judged by the circumstances of the place Now in this Text by the woman is meant Eve and by the seed of the woman the posterity of the woman those scil which degenerate not into the seed of the Serpent which is proved The Papists reade it Ipsa contrary to all Hebrew copies and all circumstances of the Text. The Septuagint translates it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Châ—ysast Hom. 17. in Gen. haâ—h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 though his Latine Interpreters hath made him say Ipsa Iren l. 3. advers haeres c. 38. seemâ—s to have read it Ipsum Andradius def l. 4. Comas l. 2. c. 15. Cajetan Steuchâ—â— Cosmop in Gen. â— 3. Pagnine Ar. Montanâ—â— Sacraboscus Francis Georg. tom 1. Pathemat probl 15. Felisius eâ—ucidat Gen. 17. 2. Gal. 3. 16. Decal praec 1. c. 49. Riber in Heb. 1. 15. de Tempt l. 2. c. 2. Perer. in Dâ—â— cap. Lindan de opt genere interpretandi l. 3. pag. 126 127. dislike the reading Sâ—e Cypr. sect Adversus Iudaeos l. 2. c. 9. Panel Leo. Sermo 2. de Nativ Dom. Rainold praefat de Idol Rom. §. 6 by the opposition of seeds there made For as the seed of the Serpent must be taken collectively so also the seed of the woman that the opposition may be fit But by the Serpents seed are meant not only venomous beasts but wicked men 1 Joh. 3. 12. And the enmities fore-spoken of do pertaine to all the godly posterity of Eve even from the beginning so that the faithfull who lived before the manifestation of Christ in the flesh cannot be excluded but they must be understood under the name of the seed Christ peculiarly was the seed of the woman but the faithfull are comprehended under that title also the seed of the woman is to be taken collectively but so as it doth comprehend them only who are not the Serpents seed but opposite to them Christ properly is the seed by which the Promise is to be fulfilled the faithfull are the seed to whom the Promise is made The Promise is made to the faithfull and they are and shall be partakers of the Promiseâ— but Christ only is the cause of the blessing to be communicated Christ and the faithfull are comprehended under one kind of seed spirituall not carnall but Christ the principall who in that seed doth so excell that in him he doth bring all the seed of Abraham according to the Spirit unto unity the faithfull are the seed also as they shall inherit the Promise in and through Jesus Christ The worke of Christ the womans seed is to bruise the Serpents head which is a phrase of speech fitted to the condition of the Serpent which is obnoxious to this hurt when he is compelled to creep on the ground that his head should be crushed and bruised by the feet of men And thereby is signified that Christ should destroy death and him that had the power of death that is the devill Heb. 2. 14. that he should destroy the workes of the devill Joh. 12. 3â— 1 Joh. 3. 8. And this is true of the faithfull alâ—o by communication with Christ Christ hath bruised the Serpents head by his owne power but the faithfull overcome by the power of Christ The victory is common to all the seed but the author of victory in the seed is he who is the Head and chiefe and to whom as to an Head the unity of all the rest is reduced Ye have overcome the evill one Rom 16. 20. Luk. 11. 21. 1 Joh. 2. 13. By bruising the Serpents head we must not only understand the deadly wound given to the actors person and his instruments but the desolation of those workes which the Tempter had by the fall planted in the nature of the fallen creature as pride vanity ignorance lust c. 1 Joh. 3. 8. Ephes 2. 15. Now the nature of the fallen creature is such that if you continue his being and remove off him the workes of the Serpent you must necessarily bring in the contrary habits of Grace and goodnesse as of knowledge faith love feare and other Graces of the Spirit So that under this one blessing is comprehended whatsoever is necessary to spirituall blessednes For if Sathan be vanquished the curse of the Law is removed sinne is pardoned the Image of God repaired spirituall freedome and adoption obtained and everlasting happinesse shall in due time be possessed All these blessings which concurre to make up perfect happinesse are inseparably linked and the possession of any one is an undoubted pledge of the rest in due season to be injoyed So the Apostle saith God that cannot lie promised eternall life before the world began or rather Tit. 1. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mead. in Ap. 14. 6. ante tempora saecularia that is from the beginning of ages scil in that famous promise of the blessed seed It seemes somewhat harsh to interpret the word promised by decreed to promise and therfore it is better to referre it to this promise made from the beginning of the world And it is manifest by this phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he meaneth nothing but what the same Apostle signifieth by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 15. 25. and nothing is signified thereby but what elsewhere the same Apostle doth intimate by this phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ephes 3. 9. and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Col. 1. 26. and that notes the same that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Act. 15. 18. as Ier. 28. 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heb. 7. 24. and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heb. 13. 8. are the same But this phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in it owne force and propriety doth not signifie from eternity Luk. 1. 70. Act 3. 21. But how must the Serpents head be bruised even by Christs suffering death to satisfie revenging Iustice which was offended by transgression under the former Covenant This is expounded under this terme of bruising his heele by the
Serpent and his seed which worke and labour of love is typified in the blood of the Sacrifices executed in his crosse and passion The devill and all his instruments the Scribes and Pharisees and Romanes whom Christ calleth the children of the devill laboured mightily to bring him to the crosse supposing they had gotten full conquest when he was The very fight it selfe was triumph while the Devill â—an with all his might against Christ he killed himselfe Angry Bees stinging once make themselves drones forever So Satan laid in the grave but when they hoped to have vanquished him the Kingdome of darknesse was utterly overthrowne Sathan sin and death were conquered and taken captive and whatsoever might be brought against us was taken away as the least bill or scroale Col. 2. 14 15. 1 Ioh. 3. 8. 1 Pet. 3. 18. Christ was wounded in the heele but by the power of his divine nature he soon recovered of his wound being put to death concerning the flesh he was quickned by the Spirit and liveth through the power of God 2 Cor. 13. 4. 1 Pet. 3. 18. But by the wound he received he wounded his enemies irrecoverably he bruised the head of the Serpent which wound is deadly He spoyled principalities and powers and made a shew of them openly And it is not improbable that in reference to this promise that Christ by his death should conquer and subdue the enemies of our Salvation he is said to be the Lamb slaine from the foundation of the world Rev. 13. 8. For what can we understand by that phrase from the foundation of the world but froÌ„ the beginning which cannot note eternity which is without beginning for then from the beginning should be as much as before all beginning or without beginning But seeing the death of Christ to vanquish and subdue the enemies of our soule is published in this ancient and famous promise ever renowned in the Church of God in reference to it it may be said that he was slaine from the foundation of the world These words doe containe a manifest distinction betwixt the seed of the woman and the seed of the Serpent and a promise of assured victory to the seed of the woman over Sathan and all spirituall enemies to be administred according to the decree of God So we reade that the names of some are written in the booke of life from the foundation of the world Rev. 17. 8. that God hath saved some and called them with an holy calling not according to their workes but according to his owne purpose and grace which was given them in Iesus Christ before the times of the ages 2 Tim. 1. 9. that God hath from the beginning chosen some to Salvation through sanctification of the Spirit and beliefe of the truth 2 Thes 2. 13. In all which passages that choosing writing and calling is to be understood which is taught in this famous promise whereunto they seeme to be referred For the phrase is from the beginning or the beginning doth sometimes note the time of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the constitution of the Iewish Church and its policie presently from the going out of Egypt as Psal 74. 2. Remember the Congregation which thou hast purchased of old LXX 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies also the beginning of the dispensation of the Gospell preached of Christ himselfe for then a new manner of revelation of the Doctrine of the Gospell was brought in Luk. 1. 2. Also from the beginning is as much as from the beginning of the world from the foundation of the world or at least little after the beginning of the world Ioh. 8. 44. the devill is said to be a murderer from the beginning and to sinne from the beginning 1 Ioh. 3. 8. The word beginning absolutely and precisely put is taken one of these wayes but with an addition or restraint from the circumstances of the Text it imports some other beginning as of the preaching of the Gospell to this or that place or people or the like as Phil. 4. 15. 1 Ioh. 2. 7 8 23 24. But this phrase from the beginning never imports from eternity in any passage of Scripture and it is somewhat strange to interpret the beginning of duration by eternity which is essentially and absolutely without beginning of duration Now when the Apostle saith God hath chosen the Thessalonians from the beginning what can we understand thereby but God hath manifested some outward declaration of their election according to this famous promise made to Adam and Eve that the seed of the woman should breake the Serpents head Some would referre it to the time that the Gospell was preached amongst them or to the time of their effectuall calling but the word beginning precisely and absolutely put is never so taken neither can it be said that the Thessalonians were chosen as soon as the Gospell was first preached unto them for it may well be that it was often preached unto them before they believed nor from the beginning of their effectuall calling if as they would have it the faithfull persevering not simply the faithfull be the object of Gods Election Of the other Texts alleadged the same may be said unto which the foresaid answer can in no sort be fitted so that we may conclude in all the fore cited passages there is an apparant allusion to this grand ancient promise of mercy prclaimed immediately upon the fall setting forth a manifest difference betwixt the seed of the woman and the seed of the Serpent according to the election of God Besides in these words is implyed a Covenant consisting of a promise and stipulation made not internally alone with the heires of promise but externally administred offered unto and accepted of all the members of the Church viz. of Adam and Eve and all their posterity that were dedicated to God by them or did accept or receive the promise of mercy If no Covenant had been made there could have been no Church nor pleasing service tendered unto God If this Covenant had not been externally administred no unregenerate man could have been in the Church nor have communion in the ordinances of Religion But by vertue of this Covenant Cain as well as Abell offered Sacrifice unto God as a member of the Church and after his Sacrifice was rejected he heares from God If thou dâ— Gen. 4. â— 4. well shalt thou not be accepted which is a promise of the Covenant that tooke place after the fall for the former Covenant made no mention of mercy to be vouchsafed to the delinquent upon repentance nor of acceptance after transgression Of this Covenant there be two parts first a promise 2. a stipulation The promise is that God will pardon the sinnes of them that repent unfainedly and believe in his mercy which he doth truly promise to all in Covenant and effectually bestow upon them that be heires of the promise 2. The stipulation is