no former age of the world but to these last times only as 2 Cor. 5. 17. If any man be in Christ he is a new creature old things are passed away behold all things are made new And so a new song is a song wherein the name of God is celebrated for some new and admirable benefit of deliverance by the comming of Christ as Isa 42. 10. Sing unto the Lord a new song and his praise from the end of the earth Psal 96. 1. O sing unto the Lord a new song sing unto the Lord all the earth Rev. 5. 9. And they sung a new song saying Thou art worthy to take the booke Rev. 14. 3. And they sung as it were a new song before the throne and before the foure beasts Though now and then that is called a new song wherein the name of God is celebrated for some new benefit of deliverance at what time soever vouchsafed as Psal 40. 3. And he hath put a new song in my mouth even praise to our God Againe that is new which is perpetuall shall never wax old or vanish away Heb. 8. 13. In that he saith A new Covenant he hath made the first old Now that which decayeth and waxeth old is ready to vanish away And in this sence may that of the Apostle 1 John 2. 8. well be understood Againe a new Commandement I write unto you which thing is true in him and in you In the Covenant of grace God promiseth to put a new spirit into his people Ezek. 11. 19. not new for the matter not for the inward forme or kind but the frame and fashion a new spirit Ezek. 18. 31. renewed in qualities not changed in substance And so the faithfull are said to put on the new man which after God is created in holinesse and righteousnesse Ephes 4. 24. Col. 3. 10. And in Christ neither Circumcision availeth any thing nor uncircumcision Eph. 2. 15. but a new creature Gal 6. 15. that is a new man refined reformed and renewed by God in Christ Jesus And it may be the renewed soule is called the new man or new creature because it is noble beautifull fresh and vigorous never to wither or decay with age And whatsoever we must understand by the new heavens and the new earth promised Isai 65. 17. and 66. 22. Revel 21. 1. the title new seemeth to import the admirable excellencie and continuance thereof never to alter or decay but to remaine before the Lord. In all these respects the Covenant of Grace is fitly called the new Covenant or Testament Jer. 31. 31. Heb. 8. 8. 2 Cor. 3. 6. for it is divers from that which God made with the Fathers before Christ most necessary and excellent never to wax old or to decay By it a new light of the doctrine of the Gospell shined to the world it had new worship new adoration a new forme of the Church new witnesses new tables new Sacraments and Ordinances and these never to be abrogated or disanulled never to wax old Heb. 8. 13. and it was established after a new manner by the bloud of the Mediatour It is called a Covenant of peace an everlasâ—ing Covenant which shall not be removed the Covenant of my peace Ezek 36 27. and 34. 25. Isai 54. 10. and 55. 3. Heb. 13. 20. Isai 61. 8. It is called a Covenant and a Testament A Covenant in respect of the manner of agreement a Testament in respect of the manner of confirming A Covenant in respect of Heb. 9. 16. God a Testament in respect of Christ who being appointed of the Father Lord and Prince with full possession of all things necessary to Salvation died as Testatour and confirmed by his death the testamentary promise before made of obtaining the eternall inheritance by the remission of sinnes John the Baptist by the light of preaching was greater then the Prophets that had gone before him but properly he was not a Minister of the new Testament as it differed from the old wherefore a middle place is rightly assigned to him being the forerunner of Christ to prepare Matth. 11. 11. the way before him From the birth of Christ the things foretold in the old Testament pertaining to the constitution of the new began to be fulfilled and that first by his comming in the flesh afterwards by his administration and then by his death by whose death the old Testament was abolished and the new did succeed in the roome thereof The old Testament was abolished by the death of Christ in right but not in act For before the promulgation of that innovation by the sound of the Gospell they amongst the Jewes that did beleeve in Christ were true beleevers though they were zealous for the Law but after the doctrine Act. â—0 21. of grace was sufficiently published they that obstinately did cleave to the shadowes and Ceremonies of the Law did reject the promise and Covenant in Christ So that properly the Heb. 13. 10. beginning of the new Covenant is to be fetched from that time wherein Christ hath fulfilled all things which were shadowed of him in the Law or foretold in the Prophets that is after that Christ was corporally ascended into Heaven and had sent downe the holy Spirit in the visible shape of fiery tongues upon his Apostles Act. 2. 3 4. at the solemne feast of Pentecost For the summe of the Gospell or new Testament is this that the Ceremoniall Law is ceased and the use of the Law whereby we were kept in bondage untill faith was revealed abolished and that Christ being already crucified dead buried and received into Heaven remission of sinnes in his bloud is clearly plainly and openly propounded offered and given to all them that by true and lively faith doe beleeve that he is Christ the Lord and Saviour and that the Spirit of Adoption is sent into their hearts who by firme affiance and confidence doe rest in the Redeemer that being taught of God they stand not in need of the legall pedagogie Surely that doctrine concerning faith in Christ cannot strictly be called the Gospell which did take place the Mosaicall worship as yet in force and that by the approbation of Christ those things not being fullfilled as yet which were preached in the Gospell For the Gospell is a message of good tidings or things past which affect the heart with singular joy and chearefulnesse And as the old Covenant was not promulgated without great pompe upon Mount Sinai the people of Israel hearing and beholding and swearing unto it Exod. 19. 18. and 20. so it was meet that the New Testament should be published on a solemne set day in the assembly almost of all Natiâ—ns with great splendour and glory as it was on the feast day of Pentecost And before that time the doctrine concerning faith was of that sort that men were rather called to the future Kingdome of God then commanded to rest in the present state of things
invitation is life and salvation This is manifest in that the Lord doth earnestly againe and againe call upon impenitent and obstinate sinners to repent and believe protesting that he desires not their death but rather that they should repent and live when yet in his just and dreadfull judgement he hardeneth their hearts for their perversenesse and rebellion that they cannot repent But in respect of the good pleasure of God not to give them grace to repent and believe which of his rich mercy he gives to others who have abused what they received no lesse perhaps more then they the end is to manifest his justice in them for the contempt of his grace For what God doth command intreat perswade and promise that he doth will as he doth command in â—reat perswade and promise it But as God doth justly denie that grace to one which of his free love he vouchsafeth unto another so he willeth to manifest his justice in the one sort and the riches of his grace in the other Lastly Some object that they that are invited must either have Christ he not dying for them or misse of Christ though they repented whereof the former would argue mutability that Christ should die for men and not die for them and the latter would be a breach of promise A conceit not much unlike drove Socinus to denie the prescience of God because whencesoever this prescience commeth it is altogether certaine and from that is necessarily gathered an antecedent necessity of all things which are done Socin Praelect cap. 8. And in the same forme and manner a man may reason from the prescience of God if God approve the repentance and faith of them whom he doth certainly foreknow to have no portion or benefit by the death of Christ then either if they repent they shall have no benefit which is contrary to his promise or if they have benefit then is God deceived neither of which can be admitted without blasphemie And the answer to both these cavils is one that certaine it is Christ died for them that believe and whosoever believeth in him truly and unfainedly shall have benefit by his death but we need not we cannot say Christ died for them for whom he died not or that God is changeable For it is as sure and true that they will not repent and believe for whom Christ died not The connexion is good if the reprobate doe repent and believe unfainedly they shall be partakers of the benefits of Christs death but the simple Propositions are both false the reprobates doe repent and they are partakers of the saving benefits of Christs death Carnall reasonings have brought forth strange monsters in Divinity and in this particular not a few It is good for us to acknowledge the wisdome justice goodnesse mercy and truth of God in all his wayes though we cannot wade into the depth of his counsels If men give themselves leave to reason thus against the protestations of the Lord why doth he intreat and perswade them to returne why doth he complaine that they will not come unto him if he give them not grace to come if they will if he doe not enable them Might they not plead as well against the fore-knowledge of God in the same manner if God certainly fore-know that men will not returne upon such invitation why doth he intreat againe and againe sending his Prophets early and calling upon them when by the refusall of such mercy they aggravate their sin and encrease their judgement Sure amongst men such a course would be accounted idle unlesse it was done for a further end One answer will suffice to both Objections but when shall we make an end if we give way to our ignorant and blind imaginations Now let us come to the second opinion which is that Christ died and by his death satisfied the justice of God for all that have believed doe believe or shall believe that they and they only are partakers of the saving benefits of Christs death The death and redemption of Christ they deny not to be sufficient for the salvation See Malder antisynod p. 23 24 Tapper in schol Lovan Art 6. Fr. Sonn l. 3. demonst Relig. Christ cap. 19. Heb. 13. 20. Zach. 9. 11. Mat. 26. 26. and 20. 28. Mar. 14. 24. Isa 53. 12. Luk. 22. 20 Heb. 9. 28. of all men nor that it is effectuall in many particulars to some that believe not sincerely but that if the will of God or the event be considered in respect of saving benefits it was peculiar to the faithfull For Christ the Mediatour of the Covenant of grace died for them only that be comprehended in the Covenant of grace His bloud is the bloud of the everlasting Covenant of the Covenant that God of his grace hath stricken with his Church and was shed for them that have been are and shall be called into that Covenant This is my bloud of the new Testament which is shed for many for remission of sinnes For many both Jews and Gentiles of which the Church was to be gathered Luke hath it which is shed for you and so it was shed for them and for many of the same spirituall estate and condition with them for many under the same Covenant The word many is used for all sometime Rom. 5. 15 16 19. but here it is used rather to distinguish them that be in Covenant from them that be cast off and them to whom remission of sins purchased by the bloud of Christ Heb. 2. 10 13. is sealed in the Sacrament from them to whom it is applyed The remission of sinne here spoken of is not put for remissiblenesse but actuall remission granted and received for remission in act and application whereof all are not partakers If all be taken for the common sort and poore of the people which yet may be questioned and cannot be proved by any passage of Scripture or shew of reason and our Saviour used that phrase to testifie his aboundant love and humility in that he shed his bloud for the poore and inferiour ranks of men in this world it makes nothing against the former interpretation For not many mighty not many noble but the poore and base of this world are called and admitted into 1 Cor. 1. 21. Covenant But the faithfull only be effectually in Covenant they that be in Covenant according to the outward administration doe professe the faith and in some degree are conformable in respect of conversation they that be truely and effectually in Covenant doe soundly and unfainedly beleeve When the Scripture speakes of them that be out of Covenant it saith they are not knowne of God neither doe they know God that is they are not regarded of God neither Isai 55. 5. Exod. 4. 10. Exod. 5. 1. Jer. 10. 20. Isai 63. 8. Hos 1. 10. Tit. 2 14. Col 1. 21. Gal. 4. 26. Rom. 4. 16. doe they regard him when of them that live in Covenant it stileth
must accompany faith yet no cause of salvation 19 Revelation a double cleernesse of revelation 33 Reward how taken in Scripture 57 Right or upright by what words expressed in the originall 177 Righteousnesse diversly taken 62. Righteousnesse imputative is not putative 63. Righteousnesse of the fact and of the person 66 S SAcraments of the old Testament no types of the Sacraments of the new 30. Sacraments of the old and new Testament how they differ 35 Satan Gods indignation against him some cause of the Covenant of grace 17 Sacramentall phrases wherein the thing signified is given to the signe are ancient and familiar 91 Sacrifices what typified by the bloud of them 40. the fathers before the law that offered them had commandment from God for them 45. sin expiated in them by substitution 279 Satisfaction why God would not pardon sin without it 288 289. How free remission stands with satisfaction ib. How it could be necessary for those which were beloved of God 292. The word satisfaction not to be found in Scripture but the thing is 272. whether God could not have pardoned sin without satisfaction 273 274 c. Seed how variously taken in Scripture 36 Segullah what it imports 103 Serpents head how bruised by Christ and his members 39 40 Servitude double 141 Sheep of Christ spoken of two wayes in Scripture 257 Sin the discovery of it sweetens mercy and hence the law was more fully discovered by Christ then it had been afore 272. Though it hath an outward disagreement such as may be in a creature from the Creatour yet it hath no inward positive repugnancy to Gods nature such as is betwixt fire and water 275. Three things to be considered in sinne 291 Sincerity and Truth and Vprightnesse It is a comfort to a man in his greatest distresse 172. It puts an heroic all spirit into the people of God ib. The service of the sound Christian is acceptable ib. The degrees and nature of soundnesse or sincerity ib. c. The effects of a sincere heart 174. Nine signes of sincerity 174 175 c. Sit To sit what it imports in Scripture and what it is to sit at the right hand of God 303 304. Christs sitting at the right hand of God what 305. The place where he sits 308. Six things implyed in Christs sitting at the right hand of God 310. 321 Socinus the ground why he denied the prescience of God 248 Spirit The plentifull powring of it deferred till the glorification of Christ 330 Spirituall good things of two sorts 155 Sufferings of Christ two things to be considered in them viz. the substance and circumstances for substance they were what the law required but for the circumstances they were more 281. His sufferings were beyond measure grievous 281. punishments of sin of two sorts and which of them Christ suffered 282 T TAught of God what it meanes 332 Temporall blessings in a greater measure and spirituall in a lesse given to the naturall seed in the first ages 55 Testament old and new in what accidents they differ being for substance the same 163 164 165 c. Of Truth and uprightnesse 166. Truth what it imports ib. It presup poseth five things 167 168 169. Truth compared by the Apostle to a girdle in what respects 169 170 171 c. Time may be served 178 Trinity the doctrine of it obscure in the Old Testament 201. V VNion and communion with Christ how distinguished 43. Union severall sorts of union conjunction of one person with another 286. Union of the two natures in Christ cannot cause the humane to partake the properties of the divine 308. Vocation by it men are called into Christs kingdome It is free not depending upon any precedent condition persons called to fellowship with Christ who 324. The subiect or matter of vocatiō what 325. How men are said to be worthy of their Vocation or calling ib. and 326. It is partly externall and partly internall ib. Sometime it is wrought by the ministry of private persons 326. The instrument of Vocation 327. Internall Vocation how wrought 332. Vorstius confuted who saith that faith and repentance and new obedience is accounted for righteousnesse 69. Uprightnes necessary 80 81 82 83. See Integrity Uprightnes of heart and life 179 180. An upright heart is fixed in regard of the obiect 180. The effects of Uprightnes 183 184 185 c. The meanes whereby it may be attayned and strengthened 186 187. W TO Walk before God what 73 74. To walk in Chr. what 74. Wicked men what benefit they have by Christ 13 14. Will whether the efficacy of grace depend upon the liberty of the Will 340. They that are given to Christ comefreely yet necessarily 342. How men are said to sanctify and purge themselves 342. God determineth the Will to will and doe by his grace 343. Works and faith cannot be joyned as con-causes in justification 70. What Works be opposed to faith in justification 137. Word a morall instrument of conversion 328. It is not only preparatory as if there were another Word suggested by the spirit which might be called cōsummatory 329. Word signifieth the second person in many places of the old Testament 125 126. World to come what 207. world that Christ come to save what 210. Whether the whole world be reconciled to God by Christ 216 217. c. world is usually taken for men in the world indefinitely not every man in the world nor yet the greatest part 261.
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
by faith without the works of the Law But that they might not seeme directly to crosse the Apostle they say we are not justified by the works of the Law that is exact and every way perfect whereunto wages is due by debt but by works of grace graciously esteemed for righteousnesse when in the rigour of the Law it is not exact and perfect righteousnesse But first we reade that God hath set forth Christ to be a propitiation Rom. 3. 24 25. by faith in his bloud that by the faith of Jesus we might receive remission of sinnes but we find not that he hath ordained Christ to be a propitation through works that by works we should be saved And if God have not taught any such manner of Justification it is not for us to receive it We reade of two waies of Justification by faith and works but of a third manner by faith and works both as joynt causes or con-causes we find nothing in Scripture Secondly By the doctrine of faith we are bound to acknowledge and confesse that Christ Jesus by his eternall Priest-hood is not only the sole meritorious cause of all grace or righteousnesse inherent requisite to finall absolution but these presupposed in the party to be absolved he is likewise the sole immediate cause of finall absolution or justification Without observation in some measure to all the Commandments of God we cannot enter into the kingdome of heaven but we enter not for the obedience we have performed To what use then doth our inherent righteousnesse or observance of Gods commandements serve us If it hath been sincere and â—â—fained though imperfect yet the faith that brought it forth will make a sincere and faithfull plea for mercy in the day of tryall in which he that hath been an hearer only and no doer of the Law or hath done in part what God would have done but not sincerely nor faithfully shall not be heard Our imperfect obedience then is not the immediate cause of our absolution but the obedience and righteousnesse of Christ By the immediate and next cause we understand such a cause as is necessarily accompanied by the effect and without whose participation the effect never doth nor can be-fall any such a cause as whosoever is partaker of is by participation of it forth-with absolved such a cause as who so can probably hope to be partaker of he may upon the same degrees of probability hope for finall absolution such a cause as who so doubts or feares least he shall never be partaker of in this life must upon the same termes doubt or despaire of his absolution or salvation But if workes be accounted for the exact righteousnesse of the Law unto us not the obedience of Christ received by faith but the works of holinesse in us are the absolute cause of remission of sins and acceptance unto life And what else doe the words sound as they be interpreted but that as exact obedience to the Law should have been the matter or cause of Justification from justice so sincere obedience by the estimation of grace is the matter of Justification by grace They will say I know faith and workes are onely the condition without which remission cannot be obtained but faith is not a bare condition without which the thing cannot be for that is no cause at all but an instrumentall cause and workes if they be any cause of Justification instrumentall they cannot be but the matter whereupon and for which we are justified or accounted righteous Workes doe not embrace Christ but if causes of Justification they must challenge to themselves and therefore how faith and workes should be conjoyned as con-causes in Justification it is impossible to conceive seeing the one that is faith attributes all In eo qâ—od solvimus est aliquâ—â—atio meriti to the free-grace of God the other that is workes challenge to themselves the one will aspire no higher but to be the instrumentall cause of free remission the other can sit no lower but to be the matter of Justification if any cause at all For if works be accounted to us in the roome or place of exact obedience in free Justification doe they not supply the place are they not advanced to the dignity of works compleate and perfect in Justification from justice 3. If faith with workes be accepted for righteousnesse to Justification then faith justifieth not as it imbraceth the promises of mercy and by it we partake in the merits of Christs death and obedience but as it doth give assent to the truth of the Gospell and adhere and sticke to the Commandements for in that sense it is an act or exercise commanded in the Gospell and not only as it doth receive Christ and the promise of forgivenesse But in Scripture every where faith in Christ in the Lord Jesus or the Gal. 3. 13. 1 Pet. 2. 24. bloud of Christ is said to justifie not faith in other promises threatnings or Commandements 4. How can it be proved that in the matter of Justification the Apostle doth oppose faith to workes exactly perfect and compleat only and not to the workes of grace done according to the prescription of the Law as it was given to the Jewes to be a rule how people in Covenant ought to walke To him that worketh Rom. 4. 4 saith he the wages is of debt but he that worketh is not only perfectly just but he that is mercenarie that is to him that worketh for his reward as if the reward should be given him for his worke For thus the Apostle argues When wages is given to an hireling or mercenary it is of debt But Justification or life is not given of debt but of grace Therefore it is not given to him that worketh or to the mercenary Properly God oweth nothing to him that fulfilleth the Law either exactly or sincerely when they doe nothing but their duty and there is no proportion betwixt God and them but because they seeke righteousnesse and life by workes if God should retribute to them a reward he should be thought to doe it as it were of debt The Law was given to be a rule of direction to them that be in Covenant and workes of the Law are workes done according to that prescription which the Apostle here excludes from being any cause of Justification though he that walkes according to this Law being not an hearer but a doer of the Law is blessed in his deed But of this more at large in the next Chapter 5. Consider the opposition which the Apostle makes betwixt his owne righteousnesse which is of the Law and the righteousnesse Phil. 3. 9. which is of God by faith I count all things saith he but as dâ—ng that I might winne Christ and be found in him not having mine owne righteousnesse which is of the Law but that which is through the faith of Christ the righteousnesse which is of God by faith If then the righteousnesse of
people and languages are taken to be federates Eighthly The Law was weake unable to give life to purge Gal 3. 21. 4. 9. Heb. 8. 7. 9. 13. the conscience to pacifie the wrath of God and therefore to be abrogated when Christ was come whereunto it pointed and the new ordinances were set up and established but the Gospel containeth the unsearchable riches of God is the power of God Eph. 3. 8. Rom. 1. 16. Mat. 26. 28. â— Heb. 9. 14 15. 12. 24. to Salvation to continue for ever and the blood of the new Testament doth expiate sin purge the conscience and speak better things then the bloud of Abel Ninthly The federates under the old Covenant are compared unto an heire under age needing a Guardian Tutour or Schoolemaster little differing from a servant subject to the bondage of Gal. 4. 1 2 3 4. Gal. 4. 23 24 25. the Ceremoniall Law and servitude of spirit because the curse of the Law was more severely pressed and the bloud of Christ whereby freedome was purchased more covertly and sparingly revealed but the federates under the new are growne up unto a ripe age in Jesus Christ freed from the bondage of Ceremoniall ordinances endued with holy liberty partakers of the spirit of adoption whereby they cry Abba Father But of the priviledges of the federates under the new Covenant and the excellency of that Covenant in the Chapters following CHAP. XI Of Truth and Vprightnesse IT hath often been said that God accepteth true unfained and upright obedience and when the servants of God intreat mercy we find they alleadge the truth uprightnesse and integrity of their hearts to shew they were rightly qualified to make a faithfull plea for mercy therefore I conceive it will not be out of place here to shew what Truth and Uprightnesse is and then proceed to the doctrine of the new Covenant Truth the Septuagint renders righteousnesse for uprightnesse Gen. 24. 49. Isa 38. 19. 39 8. Josh 24. 14. Isa 45. â—9 Pro. 28 6. Pro. 8. 20. and integrity they put truth and for the paths of judgement they have it the paths of truth And in this sence to doe truth Joh. 3. 21. is not to doe perversly to doe right justice integrity as to deale perversly or unjustly Isa 26. 10. they translate not to doe truth In like manner lies or false-hood deceit and fraud they translate injustice as a false-witnesse is in them Job 27. 4. Deu. 19. 18. Levit. 5. 22. Psal 44. 17. Jer. 5. 31. Amos 8. 5. Hos 12. 7. Luk. 16. 9 11. Mal. 2. 6. 1 Pet. 2. 22. a witnesse of injustice or an unjust witnesse they sweare falsely is they sweare unjustly the Prophets prophecy false things unjust things they render it a false ballance is a deceitfull ballance or unjust ballance or ballance of injustice And injustice is opposed to truth and iniquity or unrighteousnesse put for falshood or deceit the Mammon of iniquity that is deceitfull riches is set against the true treasure which will not deceive Iniquity was not found in his mouth saith the Prophet that is guile or deceit The deceitfull the Septuagint translates the unrighteous and guilefull man Psal 43. 1. So that these foure Truth Uprightnesse Righteousnesse and Integrity doe signifie the same thing for substance 1 King 3. 6. and most certaine it is they be so conjoyned that where one is the other cannot be wanting But though the thing be one for substance that is signified by all these and they be sometimes used indifferently yet they note formall and distinct conceits and so may be considered Truth implieth or presupposeth these things 1. Knowledge of Gods will Truth of judgement goeth before Mat. 16. 12. truth of heart for corrupt doctrine is as sowre leaven that leaveneth the whole masse maketh the whole to savour of it 2. Soundnesse or solidity in grace opposite to those superficiall and shallow-planted graces that may be found in temporary Christians enduring but for a time This is truth in the reines or Psal 51. 6. inward parts which seasoneth the heart throughout and makes it true whereas the heart of the temporary is false and unsound because his graces are superficially or sleightly rooted 3. Sincerity or godly simplicity without fraud craft or guile where the in-side and out-side are one the heart and mouth equall and well consenting Truth is an ingenuous life without deceit and dissimulation Ephes 4. 15. Holinesse of truth is true or sincere holinesse Ephes 4. 24. To keepe the truth Isa 26. 2. is to imbrace true piety and true vertue without hypocrisie without lying or perfidiousnesse To serve God in truth Josh 24. 14. 1 Sam. 12. 24. is to serve God unfainedly from the heart according to his 1 King 2. 4. will To walke in the truth Joh. 3. 3 4. is to walke sincerely or in godly simplicity For truth is ingenuous void of simulation And in this sence some understand that of the Apostle Love rejoyceth in the truth that is love sincerely or in truth rejoyceth 1 Cor. 13. 6. with them that rejoyce Truth is opposed to lying and falshood and to empty shadows and rites and thus it may be applied to Eph. 4. 25. Joh. 4. 23 24. this purpose as noting a plaine simplicity contrary to lying and emptie shews To stay upon God in truth Isa 10. 20. is unfainedly and not in word to stay upon him To preach Christ in truth Phil. 1. 18. is sincerely to preach him A true heart is single Act. 2. 46. resolved not in some things but in all to walk with God or as the Lord hath appointed Thus a true Christian hath but one mind one intention one delight one face one tongue he is all but one man all the powers of the soule goe but one way 4. Purity or cleare shining innocency in all things free from the mixture of leaven in manners or doctrine The Apostle Peter writeth to the dispersed Jewes to stirre up their pure minds 2 Pet. 3. 1. what is that but minds furnished and seasoned with an holy perspicuity of truth Paul prayeth for the Philippians that they Phil. 1. 9. 10. might abound in all knowledge and in all judgement that they might be able to discerne things that differ that they might be sincere And the same Apostle testifieth to the Corinthians he was afraid of them lest their mind should be corrupted from the â— Cor. 11. 3. simplicity that is in Christ The word used by the Apostle in all three places signifieth properly something tried by the light of the Sunne And it is a Metaphor as some suppose taken from the custome of the Eagle whose manner is if we may beleeve those that write the naturall story to bring her young out of the nest before they be full fledge and to hold them forth against the full sight of the Sun the sight whereof those of them that can with open
be commanded to beleeve in him The Authours of the Synod cap de Election A Law not given or when it cannot be understood See Synod de fens sent pag. 33â— Non repugnat c doth not bind Whosoever is bound to beleeve in Christ must have the rule of new life which is the Covenant which was purchased by the blood of the Mediatour as they dispute And then he which is not in Covenant nor ever had the rule of new life how should he be bound to beleeve in Christ The second caution is that he that goeth on in an evill way and maketh a pastime of sinne is not called immediately to beleeve in Christ nor hath received grace sufficient as such a man to rest upon him for Salvation Before they will or can come unto Christ it must be otherwise with them they must be prepared of God who draweth men to Christ but first as they say drawes them to mind their soules seriously A wicked man living within the pale of the Church is bound to beleeve as to repent and cease from his evill way for the neglect of one duty doth not exempt a man Synodal ubi Supr arg 30. Arm. priv disp de fide from another but so long as he goeth on in an evill course he cannot lay hould on the promises of mercy nor embrace Christ as his only Saviour The hungry thirsty and burdened not they which wallow in iniquity are invited to come unto Christ that they might be eased and refreshed They are called to beleeve in Christ for pardon not that they are already the children of God and restored into favour A thirsty and weary man as such can no more beleeve that he is the child of God then a wounded man as wounded can that he is cured or the man stung with the fiery Serpent that he was healed before he looked up to the brasen Serpent Thirst is opposed to water and weatinesse to refreshing A man must believe before he can be in the state of grace and know he doth beleeve before he can beleeve that he is the child of God neither of which can be affirmed of the weary as simply such Thus then I grant all men are bound to beleeve in Christ but thence it will not follow that Christ died for all men equally to purchase for them actuall reconciliation on Gods part and with full and compleate will and purpose quantum in se to save them but only that Christ died for them as an all-sufficient and efficient Saviour so that in the Covenant of grace salvation might be and is tendered unto them upon condition of true repentance and faith unfained For they to whom the Gospell is preached and by whom it is professed are bound to beleeve what is offered in the Gospell as it is offered there in viz. if they hunger and thirst deny themselves and be wearie of their sinnes But it is one thing to deny our workes and relie upon the free mercy of God in Christ another to beleeve that Christ died for our redemption in particular Whosoever is bound to beleeve hath Christ as an all-sufficient and efficient Saviour in and through whom Salvation might be obtained and undoubtedly shall be obtained by him if he renounce his owne works and flie to the sole mercy of God in Christ as the object of faith in order of nature before either the act of faith or proposall of the commandement to beleeve He hath also the rule of new life and is admitted into the Covenant according to the externall administration wherein Christ is offered as a sufficient and efficient Mediatour so that pardon of sin adoption and eternall happinesse shall redound to all and every one by his death if they doe believe and as a Mediatour by merit and saving efficacy to reconcile them actually unto God that be in Covenant effectually The word of truth is the foundation of faith in nature before it true as it is promised not made true by faith but that faith cannot be given to the promise unlesse the thing promised be truly existent and made good before faith is strange in Divinity One thing is true because it is promised another because it is fore-told another because it is simply declared Those things which are true as related those things have been whether we believe them or not and those things which are fore-told as true those in like manner shall come to passe whether we believe or believe not But those things which are true as promised it is not necessary that they be unlesse we believe For the narration and Arm. priâ— disp thes 43. prediction is absolute but the promise conditionall requiring faith in the hearer There is this mutuall respect betwixt the promise and stipulation that the promise is as an argument which God useth that he might obtaine of man what he requireth and the performance of the thing required is a condition without which man cannot obtaine the promise of God But leaving further dispute of this matter faith in Christ and the commandment to believe in him hath a subject word true in it selfe not made true by faith whereupon it is builded as true firme and certaine as any ground of faith in Christ can be desired or conceived There is one act of faith whereby we believe that sins are pardonable this is builded upon this ground that Christ is an all-sufficient and efficient Saviour in whose name Salvation is freely offered by faith to be received There is another act of faith whereby we rest upon Christ for salvation this is grounded upon these and Mat. 11. 28. Isa 55. 1. such like promises Come unto me all yâ— that labour and be heavie laden and I will refresh you Hoe every one that thirsteth come ye to the waters Let him that is a thirst come unto me and drinke There is a third whereby we believe that our sins are already pardoned and this is grounded upon these and such like He that believeth shall be saved It is objected if Christ died not for all men then a man may doubt whether he should believe or no But that scruple is not removed by the contrary perswasion that Christ died for all mankind in the common lapse for so Christ died for many men that neither can nor ought as such to believe and he that questioneth whether he should believe doth it in respect of former transgressions abuse of grace neglect of the meanes and conscience of his owne unworthinesse in which case it affords small comfort and lesse resolution to informe him that Christ died for all men as sinners but not as impenitent or unbelievers But the direct way and course to comfort the distressed and doubting soule in that perplexity is to informe him that his sins are pardonable because in Christ forgivenesse is offered unto him that he is particularly called being hungry thirstie burdened finding himselfe destitute both of grace and comfort to come unto Christ
Temporaries Math. 13. 21. And then concludes to take away the shew of repugnancy which seemes to be betwixt this and the former places We must hold that Christ in act and very deed is the redeemer of the faithfull as long as they be such although in power yea and in will he be the Saviour of the whole world To let passe other things which pertaine not to this question it is plaine the Apostle speakes of them for whom Christ died in act event or application in which sence they confesse he died not for all men but the faithfull only as such And as these false teachers were called into the Covenant accepted the condition beleeved in Christ for a time rejoyced in him and brought forth some fruite so we confesse they were bought by the blood of Christ because all these were fruits of Christs death whereof they were made partakers As in the Parable the Lord is said to remit to his servant a thousand Talents when he desired him sc inchoately or upon condition which Math. 18. 25. was not confirmed because he did not forgive his fellow servant so the false Prophets are bought by the blood of Christ sc in a sort as they beleeved in Christ but not sincerely and unfainedly We Heb. 6. 5 6 7. reade of some Apostates that they had been enlightened and tasted of the heavenly gift and been partakers of the holy Spirit who afterwards did revolt from the faith To these men their sinnes were remitted in a sort in this world and in a sort they were bought by the blood of Christ but inchoately only and as they tasted the word of life Had they eaten the word of life that is had they soundly and truly beleeved in Christ they had received perfect and consummate remission of sinnes both in this world 2 Pet. 2. 22. Vt generalis vox acquirere pro emere Act. 7. 16. cum Gen. 25. 10. sic specialis emere pro acquirere vicissim usurpatur Apo. 3. 18. 2 Sam. 7. 23. Psal 26. 11. and in the world to come they had been perfectly redeemed and reconciled unto God but because they did not eate tasted only they received not perfect remission they were not perfectly redeemed To this taste answereth the Sowe that is washed and returneth againe to the wallowing in the mire washed and so redeemed washed with remission of sinnes and so redeemed from sinne inchoately but because she returneth to the filth of sinne that remission is confirmed neither in the houre of death nor at the day of Judgement The false Prophets were bought as they beleeved Had they beleeved effectually with a soveraigne well-rooted Luk. 21. 28. Rom. 8. 23. Heb. 11. 35. Empti dincuntar hâ—e ut alibi lâ—quitur scriptura Exod. 15. 16. Deut. 32. 6. acqui siti uenepe quod illos Deuâ— in familiam suam adsciâ—erit See Kimedont de Redemp huÌ„ gen cap. 9. pag. 206. affiance they had been bought saving-effectually as they beleeved superficially so they were bought in act and event but not unto Salvation The purchase of redemption goeth before faith is not made by faith but applied only but it is most assured if men beleeve unfainedly they are redeemed effectually if they beleeve not they are not redeemed for them that be cast off as aliens we doe not reade that redemption was purchased This interpretation will not seeme new nor strained to them that shall weigh the circumstances of the Text not to them that urge it when they shall consider it is their owne It agreeth well with the scope of the Apostle which is to shew the fearefull condition of such false teachers because they in life denied the Lord that had called them into Covenant which they had accepted whom they had embraced by faith by whom they were delivered from the pollutions of the world in whom if they had beleeved unfainedly without question they should have been saved and whom wilfully not of frailty they had denied And is not this a good argumeÌ„t to prove that by their wilfull departure they had brought upon themselves swift damnation If they were never the neerer heaven by ought Christ had done the fault was their owne for life was truly promised unto them whereof they deprived themselves not because they could not doe otherwise but because they would not receive it or having received it in part they voluntarily fell off What though God never purposed to make them actuall partakers of the saving benefits of Christs death By his commandement he bound them to beleeve by promise he assured them of Salvation if they did beleeve he bestowed upon them many spirituall gifts the fruits of Christs death and if they fell away God was no cause efficient or deficient of their revolt And doth not all this conclude their sinne to be out of measure sinfull in denying the Lord that bought them The other places Rom. 14. and 1 Cor. 8. receive the same answer for they speake of weake bretheren for whom Christ died who were beleevers or as beleevers for whom Christ died in respect of application And then this argument doth not hang handsomly together Christ died for beleevers in respect of application therefore he died for all men to impetrate righteousnesse If they reason thus he died for some in respect of application that may perish therefore he died for all men in respect of impetration it hangs but loosely for they themselves will say Christ died for the faithfull only in respect of application and not for all men whatsoever we are to thinke of the condition of the faithfull whether they shall stand or may perish Amongst themselves some that maintaine generall redemption by the death of Christ doe yet hold that no lively member of Jesus Christ can perish or fall away And I can hardly see how their positions will hang together if they doe not grant that though some believers may fall and perish yet others cannot But as concerning the weake bretheren such as be true believers it is possible they should be grievously shaken by offences and temptations yea destroyed as farre as lies in the authours of scandall and temptation and their own frailty but in respect of the decree and unchangeable love of God and the intercession of Jesus Christ they shall not utterly perish but if they be tempted they shall be supported or if they fall God will raise them up againe The Apostles exhortation then is forcible that they should not offend their weake brother for this was as much as lies in them to destroy him for whom Christ died Perditio est â—orbi ac vulâ—u neris non mortis Vorst in Rom. 14. 15. Thus Vorstius paraphraseth the text offend not him with thy meat I pray thee and as much as in thee is destroy him for whom Christ died And in his loc com upon that Chapter although the elect cannot perish the unchangeable decree of God withstanding yet it is not said in vaine
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
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
is not justified by workes or through workes by the Law or through the Law opposing faith and workes in the matter of Iustification but not in respect of their presence faith I say and works not faith and merits which could never be without doubt he excludes the efficiency and force of the Law and workes in justifying But the particles By and of doe not in the same sense take Iustification from the Law and workes in which they give it to faith For faith only doth behould and receive the promises of life and mercy but the Law and works respect the Commandements not the promises of meere grace When therfore Iustification and life is said to be by faith it is manifestly signified that faith receiving the promise doth receive righteousnesse and life freely promised Obedience to all Deut. 7. 1â— 10. 12. Ier. 7. 23. Lev. 19. 17 18. Luk. 10. 27 Mar. 12 30. Gods Commandements is covenanted not as the cause of life but as the qualification and effect of faith and as the way to life Faith that embraceth life is obedientiall and fruitfull in all good workes but in one sort faith is the cause of obedience and good workes and in another of Iustification and life eternall These it seeketh in the promises of the Covenant those it worketh and produceth as the cause doth the effect Faith was the efficient cause of that pretious oblation in Abell of reverence and preparing Heb. 11 4 7 c. the Arke in Noah of obedience in Abraham but it was the instrument only of their justification For it doth not justifie as it produceth good workes but as it receiveth Christ though it cannot receive Christ unlesse it brings forth good workes A disposition to good workes is necessary to justification being the qualification of an active and lively faith Good works of all sorts are necessary to our continuance in the state of justification and so to our finall absolution if God give opportunity but they are not the cause of but only a precedent qualification or condition to finall forgivenesse and eternall blisse If then when we speake of the conditions of the Covenant of grace by Condition we understand whatsoever is required on our part as precedent concomitant or subsequent to justification repentance faith and obedience are all conditions but if by Condition we understand what is required on our part as the cause of the good promised though only instrumentall faith or beliefe in the promises of free mercy is the only Condition Faith and workes are opposed in the matter of Justification and Salvation in the Covenant not that they cannot stand together in the same subject for they be inseperably united but because they cannot concurre or meete together in one the same Court to the Iustification or Absolution of Man For in the Court of Iustice according to the first Covenant either being just he is acquitted or unjust he is condemned But in the Court of Mercy if thou receive the promise of pardon which is done by a lively faith thou art acquitted and set free and accepted as just and righteous but if thou believe not thou art sent over to the Court of Justice Obedience is two-fold perfect in measure and degree this is so farre required that if it be not performed we must acknowledge our sinne in comming short And this God is pleased to exact at our hands that we might walke in humility before him strive after perfection and freely acknowledge his rich grace and mercy in accepting and rewarding the best service we can tender unto his Highnesse when in the Court of Iustice it deserveth to be rejected 2. Sincere uniforme and constant though imperfect in measure and degree and this is so necessary that without it there is no Salvation to be expected The Covenant of Grace calleth for perfection accepteth sincerity God in mercy pardoning the imperfections of our best performances If perfection was rigidly exacted no flesh could be saved if not at all commanded imperfection should not be sin nor perfection to be laboured after The faith that is lively to imbrace mercy is ever conjoyned with an unfained purpose to walke in all well pleasing and the sincere performance of all holy obedience as opportunity is offered doth ever attend that faith whereby we continually lay hold upon the promises once embraced Actuall good workes of all sorts though not perfect in degree are necessary to the continuance of actuall justification because faith can no longer lay faithfull claime to the promises of life then it doth vertually or actually leade us forward in the way to Heaven For if we say we have fellowship with God and walke in darknesse we lie and doe not the truth But if we walke in the light as he is in the light we have fellowship one with another 1 Joh. 1. 6 7. This walking in the light as he is in the light is that qualification wherby we become immediatly capable of Christs righteousnes or actuall participants of his propitiation which is the sole immediate cause of our justification taken for remission of sinnes or actuall approbation with God The truth of which Doctrine St John likewise ratifies in tearmes equivalent in the words presently following And the blood of 1 Ioh. 1. 7. Christ cleanseth us walking in the light as God is in the light from all sinne But of these things more largely in the severall degrees how this Covenant hath been revealed In this Covenant man doth promise to repent of his sinnes and repenting to cleave unto the promise of mercy made in Iesus Christ and in saith to yeeld willing cheerefull and continuall obedience In contracts amongst men one may aske more and the other bid lesse and yet they may strike agreement But it is altogether bootlesse for men to thinke of entring into Covenant with God if they be noâ— resolved to obey in all things The practise of all Gods people who ever made Covenant with his Highnesse doth expressely speake thus much when they solemnly entred into or renewed their Covenant for thus they promise Whatsoever the Lord saith that will we doe Exod 24. 3 7. The people said unto Joshua The Lord our God will we serve and his voice will we obey Josh 24. 23. And they entred into Covenant to seeke the Lord God of their Fathers with all their he art and with all thâ—eâ—r souâ—e That whosoever would not seâ—ke the Lord God of Israel should be put to death whether small or great whether man or woman 2 Chron. 15. 12 13. And the King stood by the pillar and made a Covenant before the Lord to walke after the Lord and to keepe his Commandements and his Testimonies and his statutes with all their heart and all their soule to performe the words of this Covenant that were written in this booke and all the people stood to the Covenant 2 Chron. 34. 31. 2 Kings 23. 3. They entred into a Curse and into
and graciously to reward it As God was pleased freely to make these promises to Abraham so also to confirme the same unto him by Oath By my selfe have I sworne saith the Lord. Wherein God willing more abundantly to shew unto the heires of Promise the immutability of his counsell confirmed it by an Oath that by two immutable things in which it was impossible for God to lie we might have strong consolation who have fled for refuge to lay hold upon the hope set before us Abraham was strong in faith yet was it not superfluous or altogether needlesse that God of his superaboundant love and mercy should adde his Oath to the former promise for the further setling and assurance of his servant Here that common saying may be of use Aboundant cautelousnesse doth not hurt nay it is of great profit and behoofe But this is to be further noted that God had respect to the posterity of Abraham For Isaack was present then to whom the promises were confirmed in his father which when both the one and the other ought to inculcate to their posterity it was a matter of no light moment that they might holily affirme that God hath confirmed them both by word and Oath In this passage Abraham believed God and it was imputed to Gen. 18. 6. Rom. 4. 3. Gal. 3. 6. Jam. 2. 23. him for righteousnesse both the spirituall good things promised on Gods part in the Covenant and the condition required on mans part are implied For the Apostle hence concludes that Abraham was freely justified by grace through the redemption that is in Christ Jesus and in this is included all eternall and spirituall blessings which doe accompany each other For whom God doth justifie them he glorifieth In the first expression the thing required on our parts was obscurely implied and we had much to doe to find it out but in this passage it lieth bare Abraham believed c. This condition in Abraham the Apostle fully followeth against the Justiciaries of his and our times opposing it to the condition of works in attaining the blessings of Abraham strongly proving that this faith made Abraham the friend of God and a justified person having nothing to glory in this kind before God from any worke But seeing this text is so oft alleadged and pressed by the Apostles and so much controverted among men it is not amisse to handle the words more at large In the Originall word for word they run thus He beleeved the Lord or in the Lord and he imputed that to him righteousnesse The Sptuagint render it and the Apostles alleadge it thus Abraham beleeved God and it was imputed to him for righteousnesse The word believed imports he thought the words of God to be sure certaine stable and constant and signifieth such a beliefe as is opposed to fainting as it is said of Jacob when he heard the report of his sons that Joseph was alive his heart fainted because he believed not but when he believed his heart revived Gen. 45. 25 26. And David saith of himselfe I had fainted unlesse I had beleeved Psal 27. 13. So that it is a lively motion of the heart or soule assenting unto and trusting in the word of God as firme and stedfast Now whether you reade the word following in or upon God as Arias and Pagnine or God as the Apostles alleadge it it is all one for here to believe God as all circumstances doe shew is to put trust and confidence in God or with lively adherence to sticke or cleave Joh. 5. 24. unto the word of God And he imputed sc God or he in whom Abraham believed as the construction it selfe and words following manifestly convince or it was imputed as a Isa 22. 8. Mich. 1. 7. Ezek. 23. 47. Gen. 50. 20. 1 Sâ—m 18. 15. Jer. 18. 7 8. 49. 30. 2â— 11. Exod. 26 1. 39 32. Psal 40. 17. active verbes amongst the Hebrewes are expounded passively The word translated imputed is of large signification and imports to thinke reckon Rom. 6. 11. Psal 44. 22. Rom. 8. 36. devise purpose conclude Rom. 3. 28. resolve plot esteeme fore-see reason Mark 11. 31. consult of a matter how it may be brought to passe looke unto and take care of But more properly to the matter in hand it is to account unto a man or repute unto a man or reckon unto a man any thing to be his or to be good paiment and satisfaction for him in his accounts And that we may the better conceive the meaning of it in this text let us consider some other passages in which it is used Bloud shall be imputed unto that man he hath Gen 38. 15. 1 Sam. 1. 13. Lev. 17. 4. 25. 5â— Numb 18. 27. 2 Sam. 19. 19 20. shed bloud This your heave offering shall be reckoned unto you as though it were the corne of the threshing floore Let not my Lord impute iniquity to me Blessed is the man to whom the Lord imputeth not sinne Phineas stood up and executed judgement and so the plague stayed and that was counted to him for righteousnesse If the uncircumcised keepe the ordinance of the Law Psal 32. â— Psal 106. 31. Rom. 2. 26. Rom. 4. 11. 5. 18. Rom. 9. 8. 1 Cor. 4. 1. 2 Cor. 5. 19. â— Cor. 12. 6. 2 Tim. 4. 16. shall not his uncircumcision be counted for circumcision That righteousnesse might be imputed to them also Sinne is not imputed when there is no Law The children of the promise are counted for the seed Let a man so account of us as of the Ministers of Christ God was in Christ reconciling the world to himselfe not imputing their sinnes unto them I refraine lest any man should account of me above that he seeth in me At my first answering no man assisted but all forsooke me I pray God that it may not be laid to their charge Even as David also describeth the Rom. 4. â— blessednesse of the man unto whom God imputeth righteousnesse without works If he hath wronged thee or oweth thee ought put Philem. v. 18. Rom. 4. 4. that on mine account Now to him that worketh the wages is not counted by favour but by debt Here it hinders nothing that righteousnesse imputed should simply note out a righteousnesse of grace and acceptation whenas the word imputed joyned with others noting desert and debt may signifie the cleane contrary For example when it is said that God gives gifts unto the sonnes of Psal 68. 18. Eph. 4. 8. men all understand a free bestowing of good things amongst them but when he saith he giveth them the spirit of slumber Rom. 11. 8. eyes that they should not see eares that they should not heare then albeit the word giving in it selfe promiseth some grace yet being matched with such words it hath a contrary signification to that which naturally it signifieth when mention is simply of violent men and of raveners or
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
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
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
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
Jer. 32. 37 38 39. shall say surely our Fathers have inherited lies vanity and things wherein there is no profit Behold I will gather them out of all Countries whether I have driven them in mine anger and Ezek. 11. 17 18 19. Eze. 20. 40 41 42 43. Lam. 4. 22. Thy punishment O daughter of Zion is finished he will not adde to give thee to be carried away scil after thou shalt return into thy Country out of present Captivity in my fury and in great wrath and I will bring them againe into this place and I will cause them to dwell safely And they shall be my people and I will be their God And I will give them one heart and one way that they may feare me for ever for the good of them and of their children after them And I will make an everlasting Covenant with them that I will not turne away from them to doe them good but I will put my feare into their hearts that they shall not depart from me And in these respects this Covenant which pertained to the old Testament might be called an inchoation of the new because the old ordinances distilling grace in some measure into the whole Covenant were to continue untill Christ should be incarnate and erect a new Tabernacle which should stand and continue for ever when a new people should be added to the Lord and the old ordinances because of their weaknesse being taken downe a new forme should be set up to abide for ever And from all this we may briefly observe in what accidents the old and new Testament differ one from another when for substance they be one and the same They both flow from the free-grace and mercy of God looking at poore sinners in Jesus Christ They have both one common matter the obedience of Heb. 5 8. Act. 3. 19 Eph. 1. 14. faith required and life everlasting and all secondary good things promised by the imputation of the righteousnesse of faith and free adoption in Jesus Christ They have both one object Jesus Christ who being promised to the Fathers in propheticall Scriptures God hath in due time exhibited under the Gospel They have both one generall end viz. the praise of the glorious grace of God in Jesus Christ Both Covenants are struck with man-kind as invested in one and the same reall and formall consideration whither before or after Christ viz. with sinners and those which worke not but beleeve in him that justifieth the ungodly In both the same spirit sealed up the truth of the Covenants to all under Covenant for seeing the adoption and inheritance in some measure belonged to the Fathers in the old Testament the earnest of that inheritance cannot be denied them But the new Covenant doth in many things out-strip the old which do nothing derogate from their substantiall and reall unity and agreement First In the old Testament the Lord did proclaime himself to be mercifull and gracious slow to anger aboundant in goodnesse and truth which he confirmed by great and wonderfull deliverances of his people out of Egypt and Babylon but yet at first he gave his Law with signes of Majesty glory and terrour yea of anger and displeasure against sin and wickednesse But the new Exod. 19. 18. Heb. 12. 21 22 23. Eph 2 17 18. 2 Cor. 5. 17 18. Testament was given with manifest tokens of love favour and free mercy God being reconciled in the Son of his love and therein he hath revealed his superaboundant and transcendent love mercy and long suffering as shall be shewed hereafter Secondly In the old Testament Christ was knowne to be the seed of the woman the selected seed of Abraham his bloud and death typified in Moses his person and office humiliation and resurrection fore-told by the Prophets but all these were more obscure and darke to the Jewes but in the new Testament Joh. 1. 12 â—â— Rom. 1. 4. Gal. 3. 19. 2 Co. 1. 20 he is openly manifested to be the Son of God made unto us of God wisdom righteousnes sanctification and redemption to whom the promise was made and by whose love authority as the great Testator of heaven they are all made put forth ratified established Thirdly The commandments of the old Testament were many Heb. 7. 16. Col. 2. 14 15. of them carnall standing in ceremoniall observances and containing an hand-writing against them and the promises were many corporall as of an earthly inheritance so that by them their faith was to ascend up to spirituall and heavenly things and the spirituall promises were obscure in number fewer and such as were farre off But the commandments of the new Covenant are spirituall Mat. 6. 33. and the promises spirituall plainly revealed nigh at hand ratified by the comming of Christ particular earthly things are promised as an additament to them that seek the Kingdome of heaven and included in the spirituall Fourthly Moses was the Mediatour of the old Testament a Gal. 3. 19. typicall imperfect Mediatour as not a right middle person a Heb. 9. 15. 8. 8. 6. 12. 14. Mediatour in respect of the outward administration and that by the power and vertue of Christ but the force of that Covenant had foundation in Christ and it was in and through Christ that the federates were partakers of the good things promised But Christ the Mediatour of the new Covenant a true and perfect Mediatour a right middle person between God and man who hath revealed the Gospel satisfied revenging justice brought in everlasting righteousnesse who alone is able to remove the guilt of sin from the conscience repaire the lost image of God in his people bow their hearts to walk in obedience and procure acceptance to their service Fifthly The old Testament was confirmed with the bloud of Heb. 9. 18 19 20. Heb. 9 14. Mat. 26. 28. beasts because the typicall Mediatour was not Testator and so was not to die but in the new Testament the true and perfect Mediatour was also the Testator and so the Covenant was confirmed by his precious bloud Sixthly The Law was written in tables of stone yet so as it was Exod. 31. 18 Deut. 9. 10. Deut. 30. 6 11 12. 2 Cor. 3. 5. Jer. 31. 33. Heb. 8. 10. engraven in the tables of the heart though not in that plenty and abundance that afterward for under the old Testament God would have both letter and spirit but more letter and lesse spirit But the Gospel is written in the fleshie tables of the heart yet so as it is committed to writing for in the new Testament the Lord would have both letter and spirit but more spirit and lesse letter then in the old Testament Seventhly The old Covenant was made with one selected Nation though Proselites if any offered themselves might not be excluded but in the new Covenant the world in opposition to Mat. 28. 1â— Dan. 7. 14. the Jewish Nations all Nations
grace and love of God is the sole cause of what the Lord hath promised in this new Covenant and doth give according to promise And though the old and new Covenant be of the same nature and from the same fountaine yet the new Covenant is preferred above the old as farre as Sunne-light before Torch light in this that God who makes the Covenant hath more fully manifested the riches of his grace and superaboundant love in Jesus Christ the brightnesse of his glory and engraven forme of his person to the federates of the new Testament In the old Covenant the Lord had made it knowne that he was mercifull and gracious slow to anger aboundant in goodnesse But in the new Covenant he doth most familiarly reveale himself to be the God and Father of our Lord Jesus and in him the Father of the faithfull which most sweet and pleasant name doth breathe out unspeakable love and tendernesse Again though the ancient federates had some knowledge of Gods Attributes as an introduction to the Covenant of Grace yet they never knew that transcendency of Gods love which is brought to light in the new mentioned in these and such like passages of Scripture Behold what manner of love the Father hath 1 Joh. â— 1. bestowed upon us that we should be called the Sonnes of God God so loved the world that he gave his only begotten Sonne that whosoever Joh. 3. 16. beleeveth in him should not perish but have everlasting life He spared Rom. 8. 3â— not his own Sonne but delivered him up for us all how shall he not with him freely give us all things Who will have all men to be saved and to come unto the knowledge of the truth For there is one God 1 Tim. â— 4 5. and one Mediatour betweene God and man the man Christ Jesus They that seek to stretch this speech of the Apostle to the furthest doe yet confesse it is spoken of the times of the Gospell and that appeareth evidently by the reason of the Apostle confirming that saying that God will that all men be saved from this that God is the God of all men by Covenant and Christ the Mediatour of all men in Covenant and by the Gospell the Word of truth the saving truth of God was brought unto all in Covenant Besides in the old Testament the Doctrine of the Trinity of persons in the unity of the God head was more obscurely taught but in the new Testament we are clearely and most comfortably assured that the Father Son and holy Ghost do sweetly conspire to perfect the Salvation of the Faithfull and confirme unto them the promises of the Covenant There be three that beare record in 1 Joh. 5. 7. Heaven the Father the Word and the holy Ghost and these three are one Goe ye therefore and teach all Nations baptizing them into the Matth. â—8 19. Name of the Father and of the Sonne and of the holy Ghost If in the mouth of two or three witnesses every word must stand why should a Christian question or doubt of the promises of mercy made in the Covenant assured unto him by the Father Sonne and holy Ghost God the Father promiseth that in his only begotten Sonne he will be a mercifull Father to all Believers that he will give him to them for a Redeemer accept his satisfaction for them give them his Spirit and bestow upon them righteousnesse and salvation The Sonne doth promise that he will be Redeemer of the faithfull by doctrine merit and efficacy that he will deliver them from the power of Satan bring them into perpetuall favour with God wash them from all the filthinesse of their sins and be unto them as he is made of the Father Wisedome Righteousnesse Sanctification and Redemption The holy Ghost doth promise that being redeemed by the bloud of Christ by the presence of his grace he will cleanse them from all inherent sinne and repaire the Image of God in them leade them into all truth and holinesse inable them to cry Abba Father seale them for the Lords and abide with them by his grace and comfort as an earnest of the inheritance untill the redemption of the purchased possession This Covenant was stricken with all Nations or the world in opposition to the Jewish Nation for now the promise made Gal. 3. 8. to Abraham was fulfilled In thee shall all Nations of the earth be blessed now the prophecies touching the calling of the Gentiles Isai 44. 6 and bringing them to the Sheep-fold of Christ were accomplished now the Apostles were sent forth to preach the Gospell to Matth. 28. 19. Mar. 16. 13. Rom. 1. 16. Col. 1. 6 23. Act 10. 45. every creature and God gave such a blessing unto the Word that by their preaching a great part of the habitable world was converted unto the faith Now upon the Gentiles was powred out also the gift of the holy Ghost Christ having broken down the partition wall betwixt Jew and Gentile and abolished in his flesh the enmity even the Eph. 2. 14 15. law of Commandements contained in Ordinances for to make in himselfe of twaine one new man so making peace The Covenant of promise was first made with Adam and his posterity not with him as the common parent of all mankind and so with every man that should come of his loines howsoever in all generations but with Adam as a beleever and his posterity untill by wilfull departure from the faith they should discovenant themselves and those that did proceed from them In like manner it was made with the Patriarchs with Noah and his posterity then with Abraham and his family afterwards with one selected Nation but under the Gospell all Nations are brought into the bond of the Covenant All nations I say but not every one in every nation nor every nation in all periods of that time For many nations have lived we know for a long time in infidelity without the Gospell without God in the world aliens from the Common-wealth of Isâ—ael and strangers from the Covenant of Grace And we find the Apostles to make a manifest 2 Cor. 6. 14 17. difference betwixt the people of God and unbelievers so that all in their dayes were not admitted into Covenant though the Gospell was preached unto them For they that be in Covenant are in phrase of Scripture the people of God that is such with whom God hath contracted Covenant and who in like manner have sworne unto the words of the Covenant God stipulating and they accepting the condition God as an absolute Soveraigne hath right and authority over all men but in a certaine and peculiar reason they are called his people who receive his Commandement and acknowledge him to be their Lord and Saviour And these be of two sorts for God doth make his Covenant with some externally calling them by his Word and sealing them by his Sacraments and they by profession of faith
and receiving of the Sacraments oblige themselves to the condition required and thus all members of the visible Church be in Covenant With others God doth make his Covenant effectually writing his Law in their hearts by his holy Spirit and they freely and from the heart give up themselves unto the Lord in all things to be ruled and guided by him And thus God hath contracted Covenant with the faithfull only The first sort are the people of Rom. 2. 28. God outwardly or openly having all things externall and pertaining to the outward administration The second are the people of God inward or in secret whom certainly and distinctly the Lord only knoweth Experience hath confirmed it that in the dayes of the Gospell the Church of Christ hath sometimes been shut up within narrower bounds and limits sometimes it hath spread it selfe over the face of the earth more gloriously and so much was plentifully foretold in the Scriptures that such as lived in the times of that great apostasie and falling from the faith might not be offended at it What the state of Gods Church shall be in these latter dayes time will manifest more certainly then we can yet define but some Divines are of opinion that the bounds thereof shall extend further and the glory thereof be greater then ever heretofore And this is not improbable for when the Apoc. 11. 15. seventh Angel sounded there were great voices in heaven saying The Kingdomes of this world are become the Kingdomes of our Lord and of his Christ and he shall raigne for ever and ever which accordeth with that of Daniel Behold one like the Son of man came with the Dan. 7. 13 14. clouds of heaven and came to the Ancient of dayes and they brought him neere before him And there was given unto him dominion and glory and a Kingdome that all people nations and languages should serve him his dominion is an everlasting dominion which shall not passe away and his kingdome that which shall not be destroyed CHAP. II. Christ the Mediatour of the New Testament for whom he died and rose againe CHrist Jesus incarnate is the Mediatour of the new Testament a reall Mediatour a fit middle person betwixt God and man a Mediatour and Testatour both who hath confirmed the Testament with his bloud But seeing the Covenant is made in Christ and Christ died in some sort for them that be under the Covenant it will not be out of place first to shew for whom Christ died and rose again and then how Christ is the Mediatour of the New Testament and what is the exaltation and Prerogative of the new above the old Covenant in that respect Touching the first there be two main opinions of Divines The first sort hold that he died for all and every man with a purpose to save But in the explication of their Tenent they adde Corvin in Mol. cap. 28. Sect. 1. 4. 20. 1. That Christ died for all men considered in the comman lapse or fall but not as obstinate impenitent or unbelievers Christ died not say they for Cain and Judas as such or as they should perish nor for Abell and Peter as faithfull in respect of the impetration of Salvation but without difference for them considered Resp ad Epist Minist Walak pag. 51. Armin. Worst part Secunda necess Resp Synod declar sent remonst circa Art Sect. de morte Christi Thomson diatr. cap. 4. Corvin in Mol. cap. 27. Sect. 4. cap. 12. Sect. 25 26 27. in the common state and condition of the fall and sin 2. That Christ died for all men in respect of the impetration of Salvation but the application thereof is proper to believers 3. That Christ died not to bring all or any man actually to Salvation and make them partakers of righteousnesse and life but to purchase salvabilitie and reconciliation so farre as that God might and would salvajustitia deale with them upon termes of a better Covenant which might well stand allthough it should be applied to no man no man should be reconciled or saved by Christ God should have no Church on earth or Saint be crowned with glory in heaven 4. That Christ hath purchased salvabilitie for all men but faith and regeneration he hath merited for none because God is bound to give that which Christ hath merited of him although it be not desired or craved Exam. Censur Cap. 8. pag. 95. Cap. 7. pag. 87 Respons ad specul 11. 107. Other poâ—itions they hold which â—ang not together nor agree Exam. Cens with that which hath been mentioned as that God neither would nor could by right condemne any man for the sinne of Adam and that Originall sinne so called is properly neither sinne nor punishment And then if Christ died for mankind in the common lapse he died for them that never had sinned nor deserved punishment Againe they teach that all Infants whether of believing Corvin in Mol. cap. â—8 Sect. 13 14. or Infidell parents dying without actuall sinnes committed in their owne person are restord into the favour of God regenerated and saved and that because God hath taken all mankind into the grace of reconciliation and entred into a Covenant of grace Arm. Resp ad ad Art 13 14. with Adam and all his posterity But then Christ died for all mankind in respect of impetration and application both and by his death hath actually reconciled all mankinde unto God merited actuall regeneration for them and purchased Salvation if after they be possessors of these spirituall blessings they doe not fall from them and shake them off by impenitency and infidelity For Adam and Eve excepted mankind cannot be considered in the Armin in Perk. pag. 4. common lapse but as infants only Further they affirme that Infants have refused grace in their parents grandfathers ancestors by which act they have deserved to be forsaken of God which how it can stand with their generall position or that last mentioned I cannot conceive Lastly they teach that Christ died for the impenitent and unbelievers for thus they reason If Christ died for all whom he came to save and came to save unbelievers as his words are I came not to judge but to save then he died for unbelievers How they accord these things I cannot finde but if we take things as they lay them downe it will plainely follow that Christ died for all mankind in respect of impetration only and that he died for them in respect of impetration and application both that he hath not actually reconciled them unto God and that he hath purchased actuall reconciliation that he died not for the impenitent or unbelievers in respect of impetration and that in respect of impetration only he died only for such And all this can hardly be reconciled with that they have in their Script Synod declar sent Rem circa Art 2 Gratia haec impetrata est peccatâ—ribus quatenus in communi
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
be inseparable And this doth take away the objection which they raise from the words following And hath committed vers 19 20 unto us the word of reconciliation Now therefore we beseech you we pray you in Christs stead be ye reconciled to God For not to say the Apostle speakes to the Corinthians at that time beleevers and in the state of persons reconciled hath not God committed the word of reconciliation to the Ministers who are to beseech mankind actually restored into grace and admitted into the new Covenant to be reconciled The word of reconciliation is of use both to them that be not restored into grace that they might be called and to them that be reconciled that they might continue and be builded forward That passage of the Apostle 1 Joh. 2. 1 2. If any man sinne we have an Advocate with the Father Jesus Christ the righteous And he is the propitiation for our sinne and not for ours only but also for the sinnes of the whole world is like to the former as all men confesse and hath the same answer For as Christ is our Advocate by office to plead our cause and defend us against the accusation of all our enemies so is he our propitiation But Christ is not the Advocate of every man simply but of his people And as he is the propitiation of the beleeving Jewes so he is of the whole world 1 Joh 4. 10. but he is the propitiation of the beleeving Jewes in that God is propitious unto them in Christ and not propitiable or reconcileable only He is their propitiation through faith in his bloud Rom. 3. 25. by whom their sinnes are covered not coverable and Cyril in Ioh. â— 11. cap. 19. Aug. tract 87. in Iob. Autor de vocat Gent. l. 2. c. 1. Euseb Hist l. 4. c. 15. Estius in 1 Ioâ— 2. 2. expiated and done away not expiable only Therefore the Apostle speakes of the application of Christs death and by the whole world man-kind in common considered as under the fall cannot be understood but the whole world of the Gentiles now called to the faith and admitted into Covenant Thus Vorstius himself though in his common places upon this Chapter he would understand these words as if Christ sufficiently and efficiently quantum in se was the propitiation for the sinnes of all mankind yet in his paraphrase he giveth this sence of the Text Where fore let Vorst in 1 John 2. 2. him consider that the Lord Jesus is the propitiation for our sins as who hath purchased full remission of them all for us And not only for us who at this time embrace his doctrine but for all men of the whole world as many as by faith receive or appehend the blessing of the Gospell offered unto them In this sence the world is taken as they themselves confesse Rom. 11. 12 15. Their fall is Scrip. Syn. pag. 307 308. See Chemnit Har. Evang. cap. 8. Quod gaudium erit omni populo the riches of the world and their casting off the reconciliation of the world that is of the Gentiles converted to the faith which did make a great part of the world and before conversion were worldly and profane men The rejection of the Jewes was an occasion by which the Gentiles hitherto without that gratious communication was made rich and being converted to the faith did returne into favour with God And the same argument they bring out of the former Text to confute the distinction of Christs death effectually for some sufficiently for all because then the adversative particle doth loose his emphasis if the Apostles words be thus understood Christ died effectually for us and not only so but sufficiently for the sinnes of the whole world doth confirme the other interpretation for the adversative should loose it weight if the sentence be thus resolved Christ is our propitiation by faith in whom God is actually reconciled and not only so but he is reconcileable to the whole world that lieth not in infidelity The maintainers of universall redemption thinke it may strongly be proved by this reason All men are bound to beleeve in Christ but Christ died for all men that are bound to believe in him which some propound in this forme Every man is bound to beleeve that Christ died for him but whatsoever a man is bound to beleeve that is true therefore he died for every man But if by beleeving in Christ they understand nothing but bare assenting to this proposition that Christ died for all men and for me as a man for the impetration of righteousnesse quantum in se or to purchase the grace of the Father and pardon of sinnes no man is bound to beleeve it because it is not revealed in Scripture much lesse made knowne to every man in the world by meanes sufficient Every man called whether he hearken to God calling or not is bound to beleeve that Christ is offered unto him as a Saviour so as if he beleeve he shall be saved but that Christ died for him in particular for the impetration of righteousnesse and for every particular man in the world that he is not bound to beleeve because it is not found in Scripture nor can he beleeve it according to their grounds that urge this argument neither can such perswasion be the ground of justifying faith I say every man in the world good or bad cannot beleeve it as they teach For either they be considered as in the common Masse as all Infants and then they be actually restored into grace or as impenitent and unbeleevers fallen from the Covenant themselves or as Arminius addeth in their parents and then Christ died not for them as such If they be admitted into Covenant and continue therein Script Rem advers coll Hag. art 2. Christ died for them in respect of application if they be fallen from that state by impenitency obstinacy rebellion Christ died not for them as such If they be cast off and not so much as outwardly called how can they beleeve that Christ died for them specially when by transgression they have departed from that Covenant and fallen from that state unto which they say they were admitted Neither can this perswasion be the ground of faith justifying for many ungodly men are perswaded that Christ died for all mankind that neither will nor can nor ought as such to beleeve in Christ or rest upon him for Salvation and many beleeve it not that beleeve truly in Christ and know they beleeve and that they ought to beleeve If by beleeving in Christ be meant faith justifying the proposition may be granted with two limitations First that under this terme they be not comprehended who never heard of Christ or had possible at least probable meanes to come to the knowledge of Christ or were admitted into Covenant So Vorstius seemes to limitit unlesse saith he Christ had died for all that are called in vaine should they all
them the people of God sonnes or children of God the sonnes of the living God a peculiar people reconciled unto God justified unto life the daughters of Zion and of Jerusalem who have the Jerusalem that is above for their spirituall mother the seed of Abraham who is the Father of us all And as Jerusalem which is above is the mother of us all so is Christ said to die for us all and God to have mercy upon all Rom. 8. 32. He that spared not his own Sonne but delivered him up for us all Rom. 11. 32. God hath concluded them all in unbeliefe that he might have mercy upon all Rom. 5. 18. By the righteousnesse of one the free gift came upon all men unto justification of life that is of all them which pertaine to the posterity of Christ by spirituall regeneration It may well be that all to whom Paul wrote that Epistle did not unfainedly believe but as they professed the Doctrine of Salvation and in some measure walked according to the policie of the new Jerusalem and as they enjoyed the Ordinances of grace whereby Christ was applied so the Apostle speakes of them as Saints and beloved and faithfull And in the same sense in other places they are reckoned amongst the faithfull beloved and elect who believe for a time and professe the doctrine of Salvation and partaÌ„ke the seales of the Covenant though afterwards they fall away and as they are called beleevers converts disciples members of Christ temples and sonnes of God as they are said to be justified sanctified and redeemed so is Christ to have died for them as he is applyed in the Ordinances of grace and they partake of the benefits of his death But as for them that be not in Covenant we shall never reade that their sinnes are pardoned Act. 10. 43. Joh. 5. 24. Joh. 15. 2. Act. 15. 9. Rom. 5. 1. Rom. 9. 25 26. Col. 1. 21. Joh. 3. 36. 2 Cor. 6. 15 16 17. that they are delivered from death purged from their sinnes reconciled unto God received into favour nay the contrary is plainly affirmed of them that they are not the people of God that they have no communion with Christ that they are enemies in their minds by wicked works alienated from God that the wrath of God abideth on them that they are without God in the world which is never said of them for whom Christ died The Scripture speaketh expressely that Christ died for his Church his sheep his children his people the people or children of God those that are given unto him of the Father his brethren As the Father knoweth me even so know I the Father and I lay downe my life for my sheep Joh. 10. 15. Take heed unto your selves and to all the flocke to feed the Church of God which he hath purchased with his own bloud Act. 20. 28. Christ is the head of the Church and he is the Saviour of the body Eph. 5. 23. Christ loved the Church and gave himselfe for it ver 25. He shall save his people from their sinnes Matth. 1. 21. Who gave himselfe for us that he might redeeme us from all iniquity and purifie unto himself a peculiar people Tit. 2. 14. As thou hast given him power over all flesh that he should give eternall life to as many as thou hast given him Joh. 17. 2. He prophesied that Jesus should die for that Nation and not for that Nation only but also that he should gather together in one the children of God that were scattered abroad Joh. 11. 51 52. For both he that sanctifieth and they who are sanctified are all one for which cause he is not ashamed to call them brethren saying I will declare thy Name to my brethren Heb. 2. 11 12. The Church and people of God in themselves considered were sinners ungodly enemies alienated from God and Christ died for them not that he found them friends or brethren or children but that Rom. 5. 6 10. he might make them such as by the participation of the benefits of his death they are made such indeed The faithfull are the seed or children of Christ which he hath brought forth with pain and travell Isai 53. 10 11. The inheritance of Christ which he hath purchased by his death given unto him of the Father that they might be redeemed from death and possessed of him for their Salvation Psal 2. 8. as the Psalmist elsewhere expounds it All the ends of the world shall remember and turne unto the Lord and all Psal 22. 27. Psal 72. 11. and 86. 9. the kinreds of the Nations shall worship before thee And if Christ died thus for his people seed inheritance sheep and Church he died not equally for all and every man for then in his death he considered none to be made his sheep or brethren before others nor did he purchase grace that one should be made the child of God rather then another For though grace be distributed in different degrees yet that being so common to them that beleeve and them that beleeve not that sometimes the greater measure is given to them that reject and cast it off it cannot be the cause why one man differs from another Many things are answered to this argument As first that it is Synodal circ Art 2. paâ— 3 17. Vorst amica collat cum Piscat sâ—ct 26. Gal. 2. 20. not said Christ died for his sheep or brethren only and that his dying for them doth not exclude others as Paul saith Christ died for him applying the death of Christ to himself but not excluding others But the instance is not like for these words for me are not disjunctive to distinguish Paul from the rest of the faithfull but from unbeleevers or them that were not in the same state or kind This is a priviledge common to Paul with all beleevers that Christ died for him in respect of them then it is not disjunctive but in respect of them who be not partners in that prerogative it is disjunctive Therefore the example doth rather prove the speech to be restrictive then otherwise for as these words of Paul Who loved me and gave himself for me distinguish Paul from the company of unbeleevers and so are exclusive in like manner are these words of our Saviour I lay down my life for my sheep restrictive and exclusive In those Texts there is no exclusive particle expressed but the proposition for sense is restrictive For when difference or distinction is contained in some terme the Proposition is for sense exclusive no lesse then if it was expressely noted Thou shalt feare the Lord thy God him shalt thou Deut. 10. 20. serve and to him shalt thou cleave here is no restriction or exclusion expressed but in sense it is exclusive Call upon me in the time of Psal 50. 15. trouble and I will heare thee only is not added and yet for the sense the words are exclusive In thy seed shall all
the Nations of the earth be blessed though no exclusion be expressed the Apostle is Gal. 3. 16. bold to interpret it as if it had been said In thy seed alone Whom he foreknew them he predestinated this proposition is not Rom. 8. 29 30. expressely exclusive is it not then exclusive in sense When David saith The Lord is my God he excludes not the faithfull from the same preeminence but when the Lord saith to his people I am the Lord thy God he excludes them that be not in Covenant Abraham beleeved God and it was accounted to him for righteousnesse Gen. 15. 6. here is not restriction added but the proposition is exclusive Whosoever beleeveth in Christ shall not perish but have everlasting Joh. 3. 16. life doth not this proposition exclude works from being a cause of Salvation because only is not added Some answer that these passages be exclusive because the Apostle expressely shuts forth works from the act of Justification Rom. 3. 28. whereas they rather teach that faith doth comprehend repentance conversion and new obedience and that works are not excluded from the act of Justification but only works done by the power of nature But leaving that the proposition is for the matter exclusive and that the Apostle shewes from the thing it self proving hereby that Abraham after he had followed the Lord a long time and yeelded obedience to his commandements was justified by faith without the works of the Law The words therefore may be exclusive though only be not added and that they be restrictive is plain by the thing signified for what is it for Christ to lay down his life for his sheep or to purchase his Church by his bloud but to bruise the serpents head to redeeme them from all iniquity and purifie them to be a peculiar people to himselfe â—o save his people from their sins to deliver them from the feare of hell and death and to blesse all Nations of the earth according to the promise made to Abraham This needs no further confirmation then the next answer which they make that the words be exclusive not in respect of the thing it selfe but of the modus which others expresse thus that Christ died for his sheep in respect of the application and event For if it be exclusive in the modus exclusive it is as well though only be not added as if it was And the question is not of the sufficiency of Christs death for all men in respect of the magnitude and excellency of the price nor of the efficiency of his death in some degrees for such as shall not inherit the crown of glory but of the modus whether he died sufficientèr efficientèr quantum in se for all and every man That this Modus is excluded will appeare in that we shall never reade that Christ died for any but for his sheep his Church his brethren his people or them that be considered as such in respect of present profession externall administration and application of his benefits Vnto you is borne this day in the City of David a Saviour which is Christ the Luke 2. 11. Luke 1. 68 69 70. Lord. Blessed be the Lord God of Israel because he hath visited and redeemed his people and hath raised up an borne of Salvation in the house of his servant David as he spake by the mouth of his holy Prophets which have been since the world began That we should be saved from our enemies and from the hands of all that hate us Mine eyes have seen thy salvation which thou hast prepared before the face of Luke 2. 30 31 32. all people A light to lighten the Gentiles and the glory of thy people Israel Wherefore in all things it behoved him to be made like unto his Heb. 2. 17. brethren that he might be a mercifull and faithfull high Priest in things pertaining to God to make reconciliation for the sâ—nnes of the people Thou art worthy to take the booke and to open the seales thereof for Rev. 5. 9. thou wast slaine and hast redeemed us to God by thy blood out of every kinred and tongue and people and nation And generally in every place they for whom Christ is said to die are called his elect his sheep his people his brethren not barely called into Covenant but received upon their acceptance thereof The severall passages alleadged to prove the universality of Christs death have been examined already and found to speake directly to this purpose But amongst them that be called into and accept of the Covenant some be elected simply others in comparison some be the sheep and brethren of Christ in truth and sincerity others in profession and externall administration or in some respect only And as we must distinguish of the elect and sheepe of Christ so of his dying for them For he died for all his elect as they apply and be partakers of the benefits of his death he died saving-effectually scil to bring them to grace and glory according to the election of grace for his simply elect and people in truth that is for them upon whom Salvation should be conferred and to whom it should be soundly applied So the Prophet telleth us Christ died that indeed and most certainely Isa 53. 10. he might see his seed and bring many brethren unto God And if Christ died not for his sheepe for this particular end that by his speciall grace and that which is given to none others they Rom. 9. 18. Job 10. 15. might injoy the fruit of his death we must confesse that Christ in this saying doth give no particular comfort to his sheepe and in that whole Chapter which is absurd And though sheepe and beleevers materially be the same formally in this place they be not for when Christ saith to the Pharisees Yee beleeve not for yee are not of my sheepe Joh. 10. 16. If to be a beleever and the sheep of Christ doe signifie the same thing he should say ye beleeve not and that which followeth My sheepe heare my voice and follow me Joh. 10. 27. should be the same as if it had been said the beleevers beleeve So that sheepe and beleevers are reciprocall but formally they are not made sheepe by faith but by election Moreover the acquisition of righteousnesse by the death of Christ and the application thereof are things to be distinguished but so inseperably conjoyned that for whomsoever it is acquired to them it is applied By his knowledge shall my righteous servant justifie many for he shall beare their iniquities Isa 5â— 11. He bare the sinne of many and made intercession for the transgressours Isa 33. 12. By his stripes are we healed Isa 53. 5. Who was delivered for our offences and was raised againe for our justification Rom. 4 25. As by the offence of one judgement came upon all men to condemnation even so by the righteousnesse of one the free gift came upon
died the Just for the unjust that is being just he was substituted for us unjust and suffered not only for our good as the Martyrs may be said to doe Isa 53 9 10. Rom. 5. 5 6 7 8. 1 Pet. 3. 18. 1 Cor. 1. 13. The same is demonstrated by this that Christ is said to be the Mediatour who gave himselfe a ransome for all men 1 Tim. 2. 5 6. that by redemption of transgressions which were under the former Covenant they that are called might receive the inheritance Heb. 9 15. and the mediation it selfe is joyned to the sprinkling of blood Heb 12. 24. so that none other mediation is to be understood then that whereby parties disagreeing are set at one Hitherto it is to be referred that we are said to be reconciled to God by the blood of Christ Rom 5. 10 11. 2 Cor. 5. 18. Ephes 2. 16. Col. 1. 20. whereby our conversion to God is not understood as if we who hated God before had now departed there from and did set our love upon him but that we which formerly were under wrath are restored into favour that which caused that seperation being taken away by the satisfaction of Christ and free condonation of grace Therefore Christ is called our Heb. 2. 17. sig ibi expiatiâ—nem sedeam quae fit placâ—ndâ— propitiatorie Rom. 3. 25. and propitiation 1 Joh. 2. 2. 4. 10. not a testimony of placation because God in Christ is made propitious unto us and not we propitious to God In Scripture God is said to reconcile the world unto himselfe according to the usuall manner of speaking wherein he that offendeth is therefore said to be reconciled because as he gave occasion to hatred so he hath need of reconciliation and the pacifying of him whom he hath Sophocles in Ajace 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dijs conciliari i. ipsâ—s reddere propâ—tios Punitio omnis qua talis sive impersonaliter spectata causam habet justitiam Dei. Procataâ—ctica verâ— causa sunt peccata itidem impersonaliter in genere spectata sine determinatione punitio verò quae pro alio est plane miseriâ—ordiae divinae opus est procatarctica vero causâ— sunt peccara nostra satisfâ—ctionem exigentia Voss resp cap. 12. offended although the reconciliation of them that be offended be not excluded The deliverance which we obtaine by Christ is called redemption which was made by the paiment of a price Rom 3. 24. Gal. 3. 13. Ephes 1. 7. Heb. 9 12. 1 Pet. 1. 18 19. Matth. 20. 28. Mar. 10. 45. 1 Cor. 6. 20. 7. 23. and redemption made by a price can be no other then by satisfaction or substitution as the Apostle saith Christ hath redeemed us from the curse of the Law being made a curse for us Gal. 3. 13. 1 Tim. 26. Faith and repentance and preaching of the Gospell come betwixt that we might obtaine spirituall deliverance from the captivity of sinne but no man will say that we are redeemed by them as by a price whereby we obtaine deliverance In the legall sacrifices sinnes were expiated no other way but by substitution how much more was Christ who is the bodie of those shadowes substituted for the sinnes of the faithfull Wherefore the Apostle saith Christ was appointed to make reconciliation for the sinnes of the people Heb. 2. 17. that is that by expiating the sinnes of the people he might pacifie God in the same sence wherein the blood of Christ is said to purge the conscience Heb. 9. 13 14. Therefore the Scripture useth those words in this businesse which note recompence and subrogation as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth both to pacifie and reconcile Gen 3. 20 Prov. 16 14. and to recompence or satisfie 2 Sam. 21. 3. Exod. 21 30. Psal 49. 8. and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to recompence or pay Gen. 31. 39. In the legall sacrifices there was a typicall expiation but the conscience was not purged nor sinne taken away or heavenly Heb. 9. 9 10. 4. 9. 23â— things sanctified by such sacrifices but the sacrifice of Christ was necessary by which things of so greaâ— moment were effected which was tipified by the legall sacrifices and was effectuall as a morall cause of Salvation before Christ was exhibited in the flesh And if the Fathers of the â—lâ— Testament were saved by Christ of necessity the satisfaction of Christ was true and reall for when it was not distinctly understood it could not profit them as an example or confirmation of doctrine but as a reall satisfaction only If Christ by his death had confirmeâ— his doctrine only and not Heb. 5. â— made satisfaction be had not died as a Priest whose office it is to offer sacrifice and make attonement but the Scripture sheweth plainly that Christ is our high Priest according to the order of Melchizedech Psal 110. 4. Heb. 7. 14 15. who hath offered up himselfe a sweet smelling sacrifice Ephes 5. 2. and sanctified us by one offering up of himselfe once for all Heb. 10. 11 12. And because the sacrifice of Christ may be considered either as he offered Heb. 9. 13 23. up himselfe for all the faithfull in generall his sheep and Church or as every particular faithfull man is comprehended under that universality and the good things purchased for all tend to the salvation of every singular beleever God would have the first should be shadowed forth by the anniversary sacrifice and some others which were offered for all the people the latter by the private sacrifices of every sinner Lev. 5. Exod. 29. 30. Christ then as Mediatour by his death hath made satisfaction for us and that true full reall satisfaction and not by a certaine fiction of Law or divine acceptilation as they call it For why did God exact the bloody death of his Sonne if it had pleased him to rest in any light satisfaction The Apostle concludes the sacrifice of Christ to be necessary because it is impossible the blood of Bulls and Goats should doe away sinnes Heb. 10. 4. which argument concludes not if Christ hath satisfied only as it pleased the Father to accept of his imperfect satisfaction as if it had been perfect The satisfaction of Christ was free because he was freely given to satisfie but the decree of God presupposed to shew his mercy and justice full satisfaction was necessary because sinne must be punished as the Law requireth or God is not true as in his promises so in his threatnings None other wages is appointed for sinne but death Rom. 6. 23. hence he that is dead is justified from sinne Rom. 6 7. But Christ suffered death and by death made recompence to justice for our debt and in that he died for sinne he died once Rom. 6. 9 10. He tasted death that by death he might destroy him that had the Heb. 2. 9 14 15. power of death that is the devill and deliver them who through feare of death
were all their life subject to bondage But when the Scripture nameth death generally it comprehends all that which God threatned in that sentence Thou shalt die the death that penall death which is the reward of sinne but not sinne it selfe which is penall only not sinfull Other mens debts are answered diverse wayes some answer them simply as redeemers some as sureties He that answers them as a suretie must pay the Heb. â— 6. same summe of money that the debtor oweth Now Christ is not only our Mediatour but our suretie Heb. 7. 22. and hence the mediation of Christ is called a propitiation Rom. 3. 25. 1 Joh. 2. 2. and the surety is of debt and justice to make full satisfaction because he hath voluntarily promised it and God the Father did in justice exact it Rom. 3. 24 25. and 8. 32. In the sufferings of Christ we must consider the circumstances and substance of his sufferings The circumstances as the person of the sufferer the cause of suffering and efficacy of the passion in which respect it was more then the Law required for the Law did not require that God should die nor that any one should die that had not finned nor such a death and of such efficacie as not only to abolish death but to bring in life and that by many degrees more excellent then that which Adam had lost but if we respect the substance of punishment it was that which the Law required which he paid of love free and voluntary and yet of justice Justice requireth the same summe of debt the dignity of Christs person nothing hindering and according to justice Christ made satisfaction As concerning the substance of punishment Christ suffered what was due to us but in the circumstances which pertained not to the substance of the debt some thing was pardoned to the dignity of the person In this stands the dignity of Christs person that he might be fit meritoriously to pay our debt so farre was it from freeing or acquitting him for any part of our debt He that knew no sinne was made sinne for us 2 Cor. 5. 21. Surely he hath born our griefes and carried our sorrowes Isai 53. 4. When the Scripture speakes so fully why should humane curiosity limit the sufferings of Christ as if they were not fully satisfactory but by divine acceptilation only Christ suffered not every particular punishment that every particular sinner meeteth withall but his passion was a common price payed at once for all his people satisfying justice for all their offences Rom. 5. 19. Heb. 10. 14. Rom. 8. 33. He bore our sinnes in his body upon the tree 1 Pet. 2. 24. We are redeemed by his bloud Eph. 1. 7. The bloud of Christ cleanseth us from all sinne 1 Joh. 1. 6. Phil. 2. 8. Col. 1. 20. He hath made peace by the bloud Voss respons ad Iudic. Ravens cap. 6. Robert Loeus Examen Eccl. The saur effigiet veri Sabbath of the crosse Touching the punishments which Christ suffered they were not ordinary but beyond measure grievous bitter and unsupportable yea such as would have made any meere creature to sinke down under the burthen of them to the bottome of hell For he suffered grievous things from all the things in heaven earth and hell He suffered at the hands of God his Father and of men of Jewes of Gentiles of enemies insulting of friends forsaking of the Prince of darknesse and all his cruell and mercilesse instruments But whereas of the punishments of sinne some be sinnes and punishments both others punishments only and some common to the nature of man others personall growing out of some imperfection and defect in the vertue and faculty forming the body disorder in diet or some violence offered and some for sinne inherent others for sinne imputed Our Saviour Christ suffered the punishments that are only punishments and not sinne common to the whole nature of man not personall to this or that man the punishments of the sinnes of other men not his own and that of them that should breake off their sins by repentance not of them that would sin for ever if they might live for ever The whole life of our Saviour was a life of suffering but his speciall sufferings were those he endured in the Garden or upon the crosse In the Garden he was in an agony upon the crosse he was pressed with the weight of grievous and unsupportable evils His agony was that sorrow wherein his soule was beset round with heavinesse and feare even unto death Thus the Evangelists describe it He began to be sorrowfull and very heavy Matt. 26. 37 38. Then saith he to them scil Peter James and John My soul is exceeding sorrowfull even unto death He began to be sore amazed and to be very heavy And saith unto them My soule is exceeding sorrowfull Mar. 14. 33 34. Joh. 12. 27. unto death Now is my soul troubled His soul was smitten with horrour that all powers and faculties for a time left their proper functions and did concurre to relieve nature in that extremity as when a man hath received some gashly wound the bloud doth at first retire to comfort the heart But this stay came not from any internall defect which had been sinfull but from an externall cause to wit the horrour which fell upon him as the wheeles of a Watch may cease from motion without any fault in them when they are stayed by the hand of the Artificer He feared also the stroke of the justice of God his Father sitting on the Tribunall or Judgement seat to punish the sins of men for whom he stood forth to answer this he feared as a thing impossible to be escaped in respect of the resolution and purpose of God his Father that by his satisfactory death and no other way man should be delivered And he declined everlasting destruction as a thing he knew he should escape without all doubt or uncertaintie of event though not without conflicting with the temptations of Sathan and the enduring of many grievous and bitter things These passions in Christ were most pure because he himselfe was most free from all taint of sin as if you put cleare water into a cleare glasse though you shake and stirre it never so much it will raise no mud The effects of this agony were two Earnest prayer and bloudie sweat Being in an agony he prayed more fervently He Luk. 22 44. fell on his face and prayed He prayed thrice the same words O my Father if it be possible let this cup passe from me neverthelesse Matt. 26. 39. not as I will but as thou wilt As the sense of nature and inferiour reason presented death and the ignominy of the crosse unto him as they are in themselves evill without the consideration of any good to follow he desired to decline them But as superiour reason considered them with all circumstances knowing Gods resolution to be such that the
East and West and shall sit down with Abraham and Isaac and Jacob in the Kingdome of Heaven and the children of the Kingdome shall be cast out into utter darknesse The promise is made to you and to your children and to all that are afarre off even as many as the Lord your God shall call To all that are afarre off that is to the Gentiles at that time removed from the Covenant but in time to be brought back or gathered to Christs fold The time of ignorance God regarded not or was highly displeased with but now he admonisheth all men every where to repent Be it knowne therefore unto you that this Salvation of God is sent to the Gentiles Christ therefore is said to be the light of the Gentiles that he should be the Salvation unto the end of the world In this sense is that of the Apostle to be understood Who will that all men shall be saved and come unto the knowledge of the truth for there is one God and one Mediatour betwixt God and man the man Christ Jesus Thou hast redeemed us to God by thy bloud out of every kinred and tongue and people and nation The terme or point from which they are called is Satan sinne 2 Tim. 2. 26. and the world Satan as a Tyrant holds men captive at his will untill Christ that is stronger then he binde him and cast him out Satan holds them captive through ignorance having put out Act. 26. 18. 2 Cor. 4. 4. Eph. 2. 2. Rom. 6. 13 14 17. their eyes of understanding and through their inordinate affections and lusts whereby they are drawn aside whilest we are under the Law sin hath dominion over us that we obey it in the lusts and give up our members as weapons of unrighteousnesse to commit wickednesse The subject or matter of Vocation are men naturall worldly Tit. 2. 12. 2 Pet. 1. 4. Eph. 8. 11 12 and 5. 14. Joh. 5. 25. 1 Pet. 2. 10. Gal. 1. 4. Eph. 4. 17 18. animal carnall sinners strangers from the life of God dead in sins and therefore unworthy to be called and not only unable to make answer but wilfull and rebellious to resist and refuse the call and invitation of the Gospell Men walking in the vanity of their minde having their cogitations darkened serving dumbe idols If it be said the Scripture mentioneth some that were worthy Mat. 10. 11 12 13. of their calling or of peace that was offered That is not to be understood of any worthinesse of gracious acceptation that can be in a naturall man upon the good use of naturall abilities and endowments but of a further measure of light which the Lord imparteth to them that are in part enlightened already He speaketh of the Jewes amongst whom many were godly but to whom greater light was to be granted the Messiah being exhibited He speakes not of the difference betwixt these to be called and others not to be called effectually but of the difference between some called already and such as were of the number of them that were not called The godly will not deny himself to be a lost sheep as he had need to be converted more and more If then the subject of Vocation be man a sinner captive dead in 1 Pet. 2. 9. Ephes 2. 1 2 3 4 5. 2 Pet. 2. 20. Rom. 6. 17 18. trespasses then the bound or terme from which he is called is the state of life animal and of sinne and misery because of sinne scil from guilt and condemnation from the power and servitude of sinne The terme unto which he is called is God or Christ righteousnesse and Salvation or eternall life God the Father in his Sonne is both the author and the terme of Vocation he of his 2 Tim. 1. 9. 1 Cor. 1. 9. 1 Cor. 1. 17 18. 2 Cor. 5. 18 19 20. Eph. 1. 3 4. Joh. 1. 14 16. 1 Thes 2. 12. Rom. 8. 28 29 30. rich grace and mercy in Jesus Christ calleth us to come unto himself from whom we had strayed and departed Christ also is the author of Vocation and the terme whereunto the called do come They are called unto the state of grace and supernaturall good and all spirituall blessings in this life communion with Christ in whom is the fulnesse of grace and truth and the state of glory and consummate fruition of God Vocation is partly externall partly internall Externall by the Ministery of the Word ordinarily propounded by men extraordinarily propounded immediately of God to the minde and will without the help of man God doth sometimes use the ministery of private persons to bring men unto faith and repentance Jam. 5. 20. and he is pleased to blesse the word of Exhortation or admonition spoken by them but ordinarily he maketh use of his messengers and servants to that purpose Therefore our Saviour sent Mat. 28. 19 20. 1 Cor. 3. 5 6 7 8 9. 2 Cor. 6. 1. 2 Cor. 3. 3 6. 1 Cor. 3. 5. Eph. 4. 11 12. forth his Disciples to preach unto all nations and the Ministers are called Gods Fellow-helpers or Labourers Planters Waterers Ministers by whom the Church beleeveth I deny not but in some cases men may be converted by reading or studying the Scriptures seeing it is the matter and not the manner which doth convert and it cannot be shewed that God will not work by reading when the preaching of the Word is not neglected The knowledge of arts and tongues may be acquired by good books but most ordinary by instruction by lively voice and best when both are exercised with diligence and care and so by the reading of the Scriptures a man may obtaine faith but most commonly it commeth by the hearing of faith though they profit most that joyn both together The instrument of Vocation is the Word of God or the Gospell of Jesus Christ I meane the whole doctrine of the Covenant 2 Thes 2. 13. Gal. 3. 2. Heb. 2. 1. Rom. 10. 17. Isai 53. 1. Gal. 1. 22. Rom. 15. 19. and 2. 16. and 16. 25. 2 Cor. 5. 18 20. 2 Tim. 1. 9. Act. 8. 5. 1 Cor. 2. 23 24. 2 Thes 2. 13 14. and not simply the promises of forgivenesse and eternall life in Jesus Christ which is called the hearing of faith and the word of faith and the preaching of faith the Gospell of Christ the preaching of Jesus Christ the word of reconciliation So life and immortality is brought unto light through the Gospell and the Apostles where-ever they came preached Jesus who unto them that are called both Jewes and Gentiles is the power and wisdome of God God from the beginning saith the Apostle to the Thessalonians hath chosen you to Salvation through sanctification of the Spirit and the faith of truth whereunto he called you by our Gospell to obtaine the glory of our Lord Jesus Christ. If the sight of misery be necessary to effectuall calling that is manifested by the Gospell for