Instances of this Dr. Spencer opposes it His two Parallels of the Jewish and Gentile Rites His Opinion shew'd to be unreasonable absurd and contradictious He makes the Eucharist an Imitation of a Pagan Barbarous Vsage Other Writers mention'd who have fallen into the like Notions The Ceremonial Law was prescribed the Jews because it was sutable to that Age and Disposition of the Church Particularly it agreed with them as they were Children and Minors It was serviceable to teach them something of Morality Those Ritual Observances were design'd to be Types and Representations of Greater and Higher things More especially they prefigured the Messias The Contents of the Judicial Law Some parts of it were in force before Moses's time What obligation it hath upon Christians now under the Gospel p. 240 CHAP. IX The several ways and kinds of Divine Revelation under the different Oeconomies Ordinary External Revelation was by hearing or by seeing Inward Reveâ—lâ—tion was by Dreams or Prophetick Inspiration What Prophecy was How thâ—y knew to distinguish between True Prophets and False ones The extraordinary ways of Revelation were 1. That which was vouchsaâ—ed to Moses alone The Nature of it It differ'd from other Revelations as to Degree oâ—ly 2. That from between the Cherubims 3. the Urim and Thummim These are not the same with the Teraphim They were not borrowed from Pagan Idolaters This would be a countenancing of Image-Worship The absurdity and impiety of their opinion who hold that the Urim and Thummim were of Heathen Extraction These were no other than those bare words written or engraven on the High Priest's Breastplate An Objection answer'd p. 264 CHAP. X. The Gentile Oeconomy Others besides those of the Family of Abraham were of the Church Some of these were in Palestine An enumeration of the several Opinions concerning Melchisedech He was a Canaanitish King and Priest Job's Countrey His Character His Friends Several other Pious and Religious Gentiles in other Countreys Hebrew Prophets sent to the people of other Nations Malachi speaks of True Worshippers among the Gentiles The Proselytes of the Gate The Proselytes of Righteousness Tho the Nations were generally for saken of God because of their Idolatry yet some among them professed and worshipped the True God Those places of Scripture in the Old and New Testament which set forth the peculiar Privileges of the Jewish People are not inconsistent with this No Nations were dâ—barr'd and excluded from God's Grace and Favour p. 285 CHAP. XI The Christian or Evangelical Oeconomy It agrees with the former Dispensations of Grace as to the Designation of the Messias As to the way of Salvation As to the Conditions and Qualifications of it This corroborated by the suffâ—â—ge of the Antient Fathers It differs from the Mosaick Oeconomy or Law as to the Author in some respect As to the Actual Discovery of it As to the Clearness of it As to its Spirituality As to its Extent As to several Circumstances that relate to the Conditions of Salvation which are largely enumerated As to the Motives of Obedience The Doctrine of the Socinians viz. that there were no Promises of Eternal Life under the Old Testament confuted As to the Perfection of its Pattern As to its Helps and Assistances This Query Whether Christ added any new Laws to those which were before under the Old Testament resolved in several Particulars It is proved against the Socinians that Prayer was commanded under the Law How Love is call'd a New Commandment p. 306 CHAP. XII An Answer to an Objection from Mat. 5. 17. shewing distinctly and particularly what is the Law and how Christ came to fulfil it It is held by some that Christ came to add New Precepts to the Moral Law In confutation of which Opinion it is proved that Anger is forbid by the Decalogue So is a Lustful Eye So is all Rash and Prophane Swearing So is Divorce unless in the case of Adultery So is Resisting of Evil. So is hating of our Enemies It is largely discuss'd whether it was lawful for the Israelites to hate the seven Nations whom they were commanded to destroy And whether the Command to destroy them was Absolute Objections from Deut. 13. 8 9. Psal. 139. 21. answer'd The Nature of the Two Covenants viz. of Works and of Grace fully stated The Conditions on our part How do this and live is applicable to the Covenant of Grace The Covenant made with the Israelites at the giving of the Law on Mount Sinai was the Covenant of Grace tho it seem'd to resemble the Covenant of Works The Covenant of Grace was completed and perfected by Christ's Coming and not before The Mediator the Terms the Seals of this Covenant now fully manifested It is proved that according to the Stile of Scripture the Old and New Covenant are the same Covenant of Grace p. 340 CHAP. XIII Tho we could assign no Reason why the Christian Oeconomy was so late and why our Saviour arrived no sooner in the World this is sufficient to satisfie us that it was God's pleasure it should be so But for the sake of the Inquisitive such Reasons and Considerations as these are offer'd 1. It must be remembred that Christ appear'd in the World even in the early times of the Patriarchs 2. The Benefits of Christ's Redemption were imparted to the Faithful before he actually appear'd in the flesh 3. The World was not fit to receive him sooner 4. He delay'd his Coming to make the World sensible of their Misery 5. That the Advantages of his Coming might be prized 6. It was congruous that so great a Prince should not arrive without solemn Harbingers and Heralds of his Coming 7. The necessities of Mankind call'd for him at that particular time and juncture when he came The Jewish Church grew worse and worse An enumeration of the several Sects and Factions which they were divided into viz. Essenes Pharisees Sadduces Herodians Samaritans Galilaeans 8. God proceedeth in a gradual Order and Method The most perfect things are reserved till the last p. 379 OF THE Different Dispensations OF RELIGION CHAP. I. The great Advantage of the present Vndertaking A general Distribution of the Work The State of Innocence The Folly of the Praeadamitick Opinion The solemn Consultation of the Sacred Trinity about the making of Man His Excellency What God's Image in Man is not What it is largely discours'd of The various Opinions concerning Paradise It is proved by sundry Arguments that it was in Babylon An account of its Four Rivers An Objection fully answered whereby the Author's Opinion concerning those Rivers is explain'd and establish'd The Employment of our First Parents in Paradise Besides the Law of Nature there were these positive Laws in the State of Primitive Integrity 1. That of Matrimony 2. That concerning Propagation 3. Observing the Sabbath or Seventh Day It is prov'd that Adam and Eve kept this Day 4. Abstaining from the Fruit of a certain Tree in the Garden of Eden An
and bloody ones were not so Thence these latter were disapproved of by the wisest Heathens They are â—ounded upon Divine Institution The practice of Sacrificing among the Pagans was derived to them by Tradition from the Jews or the foregoing Patriarchs Whether Sacrifices were prescribed before or after the Fall of our First Parents Concerning the Primitive Priesthood The Distinction of clean and unclean Animals was in respect of Sacrificing not Eating Gen. 4. 26. explain'd and a settled Church founded upon it Marrying with Infidels seems to bâ— prohibited under this Dispensation The Rise of Polygamy The seven Precepts said to be given to the Sons of Adam and Noah The Improbability of this Jewish Tradition evinced from several Considerations The Mistakes of Volkelius and Episcopius concerning the Antediluvian Oâ—conomy THE Third General Dispensation is that of 〈◊〉 and Recovery through the Mâ—ssiaâ— This is the most considerable State of all and the most lasting for it extends from Adam's Restauration to the end of the World Now begins the Law of grace and the Law of Faith which makes this a new Oâ—conomy Now God's Will concerning Man's Redemption and the free Pardon of Sins was discover'd Now upon the Fall of Adam and the Corruption of Mankind and the forfeiture of all Happiness Life and Immortality are bestowed anew To him that overcomâ—th it is given to eat of the Tree of life which is in the midst of the Paradise of God Deliverance here and Eternal Life hereafter are freely offerâ—d Now God treateth with Man de novo viz. by a Mediator Now there was a New Covenant made between God and Adam or rather between God and Mankind in him The sum of the Covenant was this that God on his part would shew Mercy unto Adam and his Prosterity for the sake of the Messias who was to die for their Sins and that by virtue of his Satisfaction and Merit Man should be accepted And on Man's part it was covenanted and promised by Adam that they should believe in this Messias and rely upon his Undertakings and Merits and faithfully perform all the other Conditions requir'd of them in those Laws which God publish'd to the World This Covenant of Grace succeeded in the room of the Covenant of Works made with Man in his State of Integrity for he by his Fall breaking that Covenant there was another enter'd into and it is call'd the Covenant of Grace because it is the result of the Divine Favor and Goodness for on the violation of the first Covenant Man became obnoxious to the Devine Displeasure and might justly have been left to perish in his Sin but the Divine Mercy and Philanthropy exerted themselves in favor of Mankind and graciously submitted to a nâ—w Covâ—nant through the Mediator and Sponsor Christ Iesus the Lamb slain from the Foundation of the World This is the Covâ—nant of Grace made with Mankind of which I shall speak But let me remark this by the by that tho this grand Revelation and Covenant constitute a new Oeconomy yet the Administration of the Law of Nature still remained As natural Religion was of use before in the two other Oeconomies for they were under the Law of Nature mix'd with some Revelutions so now it câ—aseth not Tho Nature is corrupted yet this Light is not extinguish'd The Law of Nature written in Man's Heart at his Creation is still necessary and useful This was imprinted on Men as they were created with rational Minds and therefore this must last always and it was made to do so for it must conduct them as they are Mâ—n i. e. as they are indued with Principles of Reason This goes through all the Particular Dispensations which I shall mention afterwards Having premised this I come to speak of the 〈◊〉 Oâ—conomy of Grace which contains in it all those Periods of Time which were from the discovery of the blessed Seed to Adam until the end of the World This one great Dispâ—nsation of Grace comprehends under it these four particular and pâ—culiar ones 1. The Patriarchal 2. The Mâ—sâ—ical or Lâ—gal 3. The Gâ—ntilâ— 4. The Christian or Evangâ—lical Dispensation 〈◊〉 I begin first with the Patriarchal Oâ—conomy which is call'd so because it prevail'd in the Time when the old Patriarchs lived Adam Nâ—ah and Abraham were the principal of them and fâ—om them this Oâ—conomy may be distinguished into three Periods viz. the Aâ—amical for though the two former Dispensations may be â—ruly call'd Adamickâ— as respecting both the innocent and â—allen State of Adam yet here I restrain the term to that particular part of God's Dispensation which was in this first Patriarch's time from his blessed Recovery till his leaving the World and it comprehends whatever things the Holy Scripture hath mention'd as proper to him and his immediate Posterity till the Flood the Noachical and the Abrahamick The first commenceth with the discovery of the Messias made to Adam and lasteth till Noah the second begins with Noah and the Confirmation of the Covenant of Grace made to him the third takes place from the renewing of it to Abraham The first Patriarchal Dispensation call'd Adamical and Antediluvian began with that signal Promise concerning the Mâ—ssias in Gen. 3. 15. I will put Enmity between thee and the Woman and between thy Seed and her Seed It shall bruise thy Head and thou shalt bruise his Heel It is true this may be meant of the natural Brood of Serpents and of all the Woman's Offspring namely there shall be a great Antipathy between those and these Who seeth not that there is a natural Enmity between the Serpent and Man The former is ready with his venomous Sting to hurt Mankind he may be said to bruise their Heel for this Creature being on the ground can more easily come at that part and iâ—jure it Therefore Man is afraid of him and fâ—eeth from him but if he hath an opportunity he crusheth him he bruiseth his Head he destroyeth him Thus the Iews generally interpret this Text viz. of the iâ—bred Antipathy between the naturâ—l Serpent and all Mankind But tho this be the literal and most obviouâ— Sense of the words yet it is not the primary one For there is another and higher meaning of them and that is this by the Serpent is meant the Devil because he enter'd into the Serpent and appeaâ—'d in that Shape when he tempted Eve and by the Seed of the Woman is meanâ— Christ who is signally said to be made of a Woman Gal. 4. 4. in contradistinction to others who are made of Man and are the Seed of Man There is an irreconcileable Enmity and Hostility between thesâ— two Christ and Satan This latter shews his Enmity in bruising the Heel of the other in persecuting him and his Followers but the former shall shew his Antipathy in bruising the others Head i. â— in utterly destroying his Power and Dominion Here then is the Promise of Christ's coming in the Flesh of the Son of God
Law required iâ— as well as the Gospel This was a new Notion to the Pharisees and Jewish Doctors and therefore on that account Christ might say this was a New Commandment 4. Altho the same Love of Neighbours was commanded under the Law that is our Duty under the Gospel yet the same Height of Love was not required then that is now therefore it is call'd a New Commandment This is intimated in that place of St. Iohn 1 Epist. Chap. 2. ver 8. A New Commandment I write â—nto you which thing is true in him and in you i. e. as I conceive this Love is elevated to its greatest height by our Saviour this exalted Charity was verified and exemplified in Christ who died for us his Eâ—emies because the darkness is past and the true Light now shineth i. e. Christianity now prevails and is in full force and among all its Laws this of Love is the most advanced and sublimated it never was at such a high pitch before there are greater degrees of it now than there ever were under the Law But still this is to be said the Precept of Love was part of the Moral Law and obliged Perâ—ons in all Dispensations and therefore is justly call'd an Old Commanâ—ment CHAP. XII An Answer to an Objection from Mat. 5. 17. shewing distinctly and particularly what is the Law and how Christ came to fulfil it It is held by some that Christ came to add New Precepts to the Moral Law In confutation of which Opinion it is proved that Anger is forbid by the Decalogue So is a Lustful Eye So is all Rash and Prophane Swearing So is Divorce unless in the case of Adultery So is Resisting of Evil. So is hating of our Enemies It is largely discuss'd whether it was lawful for the Israelites to hate the seven Nations whom they were commanded to destroy And whether the Command to destroy them was Absolute Objections from Deut. 13. 8 9. Psal. 139. 21. answer'd The Nature of the Two Covenants viz. of Works and of Grace fully stated The Conditions on our part How do this and live is applicable to the Covenant of Grace The Covenant made with the Israelites at the giving of the Law on Mount Sinai was the Covenant of Grace though it seem'd to resemble the Covenant of Works The Covenant of Grace was completed and perfected by Christ's Coming and not before The Mediator the Terms the Seals of this Covenant now fully manifested It is proved that according to the Stile of Scripture the Old and New Covenant are the same Covenant of Grace BUt our Saviour's words in Mat. 5. 17. are made use of by many to confront and as they think to confute this Doctrine They maintain that there is a far greater difference between the Precepts of the Old and New Testament than I have asserted and that Christ not only explained those Old Laws but added New Ones to them for that say they is the meaning of Christ's words in that place Think not that I am come to destroy the Law or the Prophets I am not come to destroy but to fulfil Because these words and the rest of the Chapter which follows them are alledged with great earnestness by the Patrons of this Opinion and because they boast that they are an irrefragable Proof of what they say I will inlarge upon them and faithfully present you with the true meaning of them which you will â—ee is so far from Patronizing their Cause that it overthroweth it and layeth it in the dust To explain these words then 1st By the Law and the Prophets is meant whatever is contain'd in the Writings of Moses or of the other Prophets of the Old Testament for the whole Scripture of the Old Testament is summed up in these two the Law and the Prophets but especially what is contain'd in them concerning the Messias his Person his Undertakings and his Kingdom Now Christ was so far from destroying baffling and nulling of these that he came to fulfil them i. e. by his Coming he verified made good and accomplished whatever was foretold or promis'd concerning him in the Writings of Moses and the Prophets Thence it is that you so often read in the New Testament that such and such things came to pass that it might be fulfilled which was spoken by this or that Prophet Christ came to perform and bring into Act whatever was prophesied in those Antient Writings concerning him and here in ver 18. he assured his Disciples and Hearers that one jot or one tittle should in no wise pass from the Law till all be fulfill'd 2 ly When our Saviour saith he came not to destroy but to fulfil the Law even the Ceremonial Law may be comprehâ—nded here And that he came not to destroy this but to fulfil it is true in these two senses First this Law as far as it concern'd our Saviour was obeyed and practis'd by him that may be the meaning of fulfilling He was Circumcised the eighth day he was presented in the Temple and made his Offering there When he entred on his Ministry he exactly complied with the Mosaick Injunctions for he took not that Employment till he was thirty Years of age the very time when the Iewish Priests entâ—ed on their Function according to the Law But yet more punctually he fulfilled the Law in keeping the Passover for whereas the Iews by their Traditions had corrupted the Law concerning the Observation of this Feast and kept it not till the fifteenth day of the Month our Saviour kept it thâ— day before viz. on the fourteenth and so observed the true time which was commanded by God at first Exod. 12. Thus Christ came to fulfil even the Ceremonial Law and that with the greatest exactness On this account he saith himself it became him to fulfil all righteousness Mat. 3. 15. Secondly Christ fulfilled tâ—e Ceremonial Law as he accomplished the Types and Figures of it Most of the Iudaical Ceremonies and Rites as I have proved shadowed forth the Messias they represâ—nted some considerable thing which belonged to his Kingdom Therefore when the Messias came and did accoâ—ding to what was prefigured of him those Ceremonies and Types were fulfil'd Christ who was the Substance and Consummation of those Shâ—dows fâ—lly perfected what was before represented and signified by them 3 ly When our Saviour faith he came not to destroy the Law and the Prophets but to fulfil them it is meant also of the Moral Precepts contain'd in the Writings of Moses and the Prophets These are they which are called Commandments ver 19. and the observance of them is stiled Righteoâ—sness ver 20. and the â—ollowing verses refer as I shall shew you to the injunctions of the Dâ—caloguâ— Christ came not to destroy this Law for he never in the least countenanced the violation of it in any person But he came to fulfil it i. e. 1. To Observe and Obey it and that first in his own Person He
that Christ's words here are not oppofed to Moses's that he doth command nothing contrary to the Law but that he vindicated the Law from the false and corrupt Glosses of the Pharisees you may be convinced that Christ is here no New Legislator but an Interpreter of the Old Law that he only explaineth and cleareth it and more fully delivereth it to the World and consequently that the Precepts of the Gospel are the same in substance with the Decalogue that Christ enjoineth no New Virtue as to the kind of it that he hath made no addition of New Laws and Precepts to the Old ones unless in those respects which I have before mentioned and on the account of them it is that the Legal and Evangelical Dispensation differ so much Being now employed in shewing the Difference between the Old Dispensations before Christ and that which he introduced I cannot finish what I intend unless I particularly handle that noted Question What is the difference between the Covenant of Works and the Covenant of Grace or between the Old and New Covenant and why they are called so I have said something already which may give light to this but now I will purposely insist upon it Indeed the Discourse of the Old and New Covâ—nant might have been inserted in the beginning when I enter'd upon the General Oâ—conomy of Grace when I spoke of the first Discovery made to Adam concerning the Messâ—as but then I must have antedated some things which I have mention'd since and I must have treated of the Evangelical Dispensation long before it came in my way It is therefore pertinent and most proper to treat of the Câ—venants in this place and to shew the true difference between them We must call to mind then what I said before that God covenanted with Man 1. When he was in the State of Innocence 2. When he was fallen The former was the Covenant of Wâ—rks the latter was the Covenant of Grâ—ce As to the first it was properly a Covenant for a Covenant is a mutual Agreement betwixt Party and Party with reciprocal Obligations of each other So that Covenant was a Contract between God and Adam and in him with all Mankind wherein God promised Everlasting Life and Happiness to Man if he continued in his Obedience to him And Man having a sufficient Ability given him by God ingaged on his part to perform perfect Obedience and to persevere in all good Works without sinning whence it was call'd the Covenant of Works Upon this Agreement God gave Adam a particular Commandment as a trial of his Obedience that he should abstain from the Fruit of a certain Tree in the Garden where God had placed him But Adam soon broke this Covenant by eating the forbidden Fruit and so brought a Curse on himself and all his Posterity Hereupon the First Convenant or Covenant of Works was succeeded by a Second viz. the Covenant of Grace This is that Covenant which God made with Adam and his Posterity just after his Fall when they were in a state of Sin and Misery Christ was promised forthwith the Seed of thâ— Woman shall break the Serpent's Head Gen. 3. 15. As soon as this Promise was given and made the Covenant of Works expired then began the Covenant of Grace and so was in succeeding Generations more and more revealed till Christ came and fully revealed it This is called the Covenant of Grace as hath been said before because it proceeded from mere Grace and Favour and because a more abundant Grace and Love are discovered in this Covenant for Man's restoring than in the other for preserving him Now a Covenant being a mutual Contract and Stipulation of both Parties as hath been suggested this Covenant as well as the other was made up of something on God's part and something on ours As God is tied to Man so Man is tied to God God promised to send his Son to take our Nature and to make known to us the Will of his Father thus he is a 〈◊〉 and also to satisfy God for our Sins and by this means to redeem us from Hell and Eternal Damnation and to obtain for us forgiveness of Sins and the favour of God and Eternal Life and Blessedness Sinners are justified pardoned and restored to what they lost by 〈◊〉 they are reinstated in the Right and Privilege they had before their Apostacy This is done by Chrrist's Death thus he is our Priest he offers himself a Sacrifice for our Sins Further he inables us to discharge our Duty by sending his Holy Spirit into our Hearts he rules and governs us and so is our King This is the Covenant on God's part On ours it is to hearken diligently to our Prophet and to be desirous and ready to learn his Will to accept of rely upon and apply unto our selves the meritorious Satisfaction of our Priest and to be ruled by him as our King to submit to him and to obey his Laws which briefly are these that we acknowledg his Soveraignty over us that we believe in him and that we repent and forsake our Sins These are the Conditions of the Covenant of Grace on Man's part Or take the whole in a briefer way thus To give Ability and Power to believe and repent and perform Acts of Holiness is the New Covenant on God's part But personally to do these by virtue of the foresaid Power is the New Covenant on Man's part which yet God alone can make effectual It is said by some that Faith and Obedience are not the Conditions of this Covenant on Man's part because they are promised in the Covenant for the Condition of the Covenant must be a distinct thing from the Covenant But this is a mere Nicety for tho in the gospel-Gospel-Covenant Faith and Repentance are prâ—misâ—d i. e. God hath ingaged to give us strength to exert these Graces yet so far as they are consider'd as our Acts and coming from 〈◊〉 for God cannot be said to believe and repent they are Conditions They are promis'd by 〈◊〉 upon 〈◊〉 as all that we are to do is promis'd but since we on our part engage and promise to do them they are rightly stiled and really are Qualifications without which we shall never partake of the Divine Favour Neither do these Conditionâ— of Faith and Obedience which are required of us hinder the freeness of the gospel-Gospel-Grace as is objected for God promised pardon of Sin and Eternal Life freely and it is the same free Grace which first appointed and afterward accepteth of these Conditions It is mere Favour and Good-will that God was pleased to give Salvation and Everlasting Happiness by Christ on condition of believing and obeying him But you will say it is the Language of the Covenant of Works Do this and live whereas the Gospel saith Believe and be saved I answer The Covenant of Grace as well as the Covenant of Works requires doing and so in effect saith Do this and live But yet
there is this threefold difference between them which I request may be well weigh'd because it will be of singulaâ— use to rectify our Notions about the matter in hand and to give us a true insight into the Nature of the Covenants 1. The Covenant of Works saith Do this by thy own natural strength and power and if thou dost so thou shalt live For this is certain that in â—he First Covenant the Conditions were to be performed by Adam and Eve and us in them by a natural Strength given in the state of Innocency They were created with a sufficient Power to do what God required of them By their own Free-Will they might have stood But the Covenant of Grace saith Do this by a supernatural Assistance by that Grace which is given through Christ Jesus No Man is naturally born with an ability to do God's Will and to please him There is a new Birth whereby he is impowred to do this there is a Divine Principle superadded to his Nature and by virtue of this he believeth repenteth c. This is the first difference between the doing under the Covenant of Works and under the Covenant of Grace 2. The Covenant of Works saith Do this and for doing thou shalt live But the Covenant of Grace saith Do this and for Christ's Merits and Satisfaction thy doing shall be accepted of God for his sake thou shalt livâ— and be happy There is another Cause you see viz. the meritorious Righteousness of the Son of God which makes an infinite difference between the one and the other This we must remember that the Covenant of Grace is that whereby Man is recovered and restored to happiness by the undertakings of another whereas by virtue of the Covenant of Works a Man attain'd to Life and Happiness by his own Works and Obedience His personal Righteousness entitled him to Heaven by the tenour of the first Compact but now the terms are otherwise that which procures Liâ—e and Immortality under the Second Covenant is the Obedience of Christ. There is nothing we can do that will be acceptable for our own sakes but on the account of the Messiâ—â— the Mediator we and our Services are accepted The Covenant of Works required dâ—ing as a pâ—â—formance meriting Salvation and Bleâ—â—edness but this other Agreement exacts of us doing only as it is the appointed way and means of Salvation This renders the Difference very great and wide between the one and the other 3. The Covenant of Works â—aith Do this but be sure to do it without the least â—ailing and imperfection and thou shalt livâ— if thou dost it thus otherwise not For this Covenant made with Adâ—â— and his Posterity was upon condition of sinless Obedience as we find by the Consequence and as we can prove from the Law which was founded on the Covenant of Works Cursed is he that continueth not in 〈◊〉 things written in the Book of the Law to do them Dâ—ut 27. 26. Universal and entire Obedience is absolutely required But the Covenant of Grace saith Dâ— this and though it be done on thy part imperfectly yet thou shalt live Thou shalt be accepted for the perfect and consummate Righteousness of Christ altho thy Services be mixed with weakness and sin The Difference then between the Covâ—nant of Works and that of Gracâ— is not doing or not doing keeping or not keeping the Commandments but the Difference is here the Covenant of Works requireth the keeping the Commandments without sinâ—ing whereas by the Covenant of Grace no such thing is required This is the Difference between the Covenants and thence it is manifest that the latter of them requires not only believing but acting tho it is true believing is the principal thing under the New Covenant and therefore we find this chiefly urged by our Saviour and his Apostles Faith is the main thing inculcated in the Writings of the New Testament and the contrary is that which is mostly laid to mens charge On this account it is rightly said that Believe and be sâ—vâ—â— is the Language of the Covenant of Grace but yet it is certain that doing or working is not excluded for we find in the Evangelical Writings that both Faith and good Works are made the necessary Conditions in order to Eternal Life He that believeth shall be saved Mark 16. 16. Believe on the Lord Iesus Christ and thou shalt be saved Acts 16. 31. Repent and be converted that your sins may be blotted out Acts 3. 19. Circumcision is nothing and Vncircumcision is nothing but keeping the Commandments of God â— Cor. 7. 19. Without Holiness no Man shall see the Lord Heb. 12. 14. And many other places of Scripture shew that something is required to be done by us under the New Covâ—nâ—nt Wherefore we need not be afraid to say that the Covenant of Grace is â— Law viz. on this account that it commands something to be done So that one would wonder that any Men of reason and discourse should assert and that with much confidence that the Gospel is not a Law of Faith and Repentance and that there is no Sanction there are no Precepts no Tâ—râ—atnings no Prâ—mises belonging to it as I find some have lately maintain'd notwithstanding it is stiled a Law by two Apostles Heb. 8. 6. Iames 1. 25. And we need not be afraid to say that there are Conditions propounded and to be performed under this Covenant For what is a Câ—ndition Doth not every one grant that it is such a thing required of 〈◊〉 without the performance of which we shall never obtain the thing offer'd and prâ—mis'd And is not this applicable to the present Case Are not Faith and Obedience absolutely requir'd antecedently to our enjoying the Benefits and Privileges of the New Covenant that are offer'd to us Doth not the word Condition express the manner of our partaking the Benefits of the gospel-Gospel-Covenant Doth it not signify that order and disposition of the Divine Grace which are to be seen in conferring Pardon and Happiness God hath appointed that none shall reap this Fruit of the Covenant of Grace unless they first believe and repent This is a fix'd and establish'd Order and without observing and performing of this latter we shall never have any Advantage of the former It is evident then that believing and repenting are Conditions and no Man of correct thoughts can boggle at the truth and certainty of it But perhaps it will be said the Conditionality of the Covenant of Grace was exploded by the first Reformâ—rs for Calvin and others are quoted for this that the Gospel promiseth not Eternal Life upon condition of Obedience But I answer and that with sincerity and truth that the Reformers speak thus in opposition only to the Popish Interpretâ—tion of the word Condition for those of the Church of Româ— make Faith and Good Works such a Condition as gives a right to Eternal Life and incluâ—â—s in it Merit In this sense they disclaim'd all
Câ—nditiâ—ns and so do we because it is the Grace of God and the Satisfaction made by Christ that give us right and title to Pardon and Life and Eternal Glory But none of the Refâ—rmed Churches ever doubted whether Faith and Obedience are Conditions of the Evangelical Covenant in the sense above propounded viz. that they are such things without the performance of which we shall never obtain the Blessings promis'd to us And this is ingenuously confess'd by one who is thought by some to encline wholly to the contrary Opinion speaking of the true acception of the word Condition in this present matter he hath these express words If it be intâ—nded that these things viz. Faith and Obâ—dience tho promised in the Covenant and wrought in us by the Grace of God arâ— yeâ— Duties required of us in order to the participation and enjoyment of the full end of the Covenant it is the Truth that is asserted i. e. they are properly conditions And thus in some respect the Covenant of Grace may be said to be a Covenant of Works i. e. so far as it requires certain Conditions to be performed by us tho not in the same manner that the Covenant of Works required them for they are not to be look'd upon as a meritorious and impulsive Cause as they were then but only as an Instrument or Means in order to Eternal Happiness But otherwise as hath been said there is a vast difference between the Covenant of Works and of Grace for the tenour of the former was that our First Parents and in them all Mankind should without the least defect and transgression perform the Law which God gave them and that upon the sole account of this performance they should purchase Happiness But if they were deficient in their Duty they should perish without any hope of Mercy There was no provision of Forgiveness in case they should break God's Law there was no promise of being receiv'd into God's Favour again But the terms of the latter were that God would not be exact with us and require an Obedience void of all sin but that for the worth of Christ's sinless Obedience for the value of his perfect Righteousness we should be rewarded with Life and Bliss And this Covenant allows of hearty Repentance after we have transgress'd the Divine Law and assures us that we shall be reconciled unto God and be restored to his Favour For the sake of our Blessed Mediator our Sins and Failings shall be forgiven us if we sincerely repent of them and betake our selves to the practice of the contrary Duties This is the way and method of Salvation under this Covenant Instead of exact Righteousness i. e. wholly living without Sin God accepteth of our doing according to the utmost of our capacity and our acting with sincerity and uprightness And the defect of this personal Righteousness and Obedience is supplied by the meritorious Righteousness and Obedience of Christ Jesus Thus you see how these two Covenants differ and that they answer to the different states of Man's Innocence and of his Fall and that the Second Covenant was made because we cannot observe the strict Conditions of the First The Second Covenant or Covenant of Grace made with Adam first was a long time after that repeated to â—â—raâ—am Gen. 22. 18. and afterwards renewed and in a solemn manner confirmed to the Isrâ—â—liâ—â—s at the giving of the Law on Mâ—â—nt Sinai There was then this Covenant made between God and them God promised Life and they Obedience therefore Moses who transacted this on the Mount is said to be a Mâ—diâ—tâ—r between God and them It is said Mosâ—s took the Book of the Covenant and read it in the ears of the people Exod. 24. 7. which refers to all the words of the Lord which Moses wrote ver 4. i. e. all those Laws Precepts and Judgments which God gave to the People and which they unanimously accepted of and promis'd Obedience to But the Decalogue was the Sum of this Covenant as appears from Deut. 4. 13. God declared to you his Covenant which he commanded you to perform even ten Commandments Some hold that this Covenant made with the Israelites was the Covenant of Works the same as to the main which was made with Adam before the Fall I grant there was a kind of a going back as I have observed before a seeming reviving of the Old Covenant of Works and so the Covenant of Works was as it were after the Covenant of Grace or rather the Covenant of Grace and Works seem'd to be at the same time But this was not so in reality but only in appearance There was an Evangelical Promise to Adam and Abraham viz. that they should be justified by the Messias and there was a Promise also to the Iews that they should live i. e. be saved if they performed the Law But these two Promises were not inconsistent neither did the latter of these abrogate the former as the Apostle speaketh in Gal. 3. 17. The Covenant of Grace which was confirmed before of God in Christ the Law which was four hundred and thirty years after could not disannul that it should make the Promise or Covenant of none effect But as the Apostle subjoins The Law which look'd something like the Covenant of Works was added to it because of Transgressions until the Blessed Seed should come ver 19. The Law was to be serviceable to the Covenant of Grace and to be a Schoolmaster to bring them to Christ. Hereby they were to be convinced of Sin and of their inability to keep the Commandments And the same Law denouncing Wrath and a Curse stir'd men up to fly to Divine Mercy and to beg Forgiveness and the Assistance of the Spirit and so prepar'd them for the Gospel God gave that People Precepts about External Rites of Divine Worship and also Judicial Laws for their Commonwealth And besides these he writ in Tables the Moral Law and caused it to be promulged All which he closed with those solemn Sanctions This do and live and cursed is every one that continueth not in all things that are written Here was a very great resemblance of the Covenant of Works and the Law of Faith seemed to be laid aside Or there might seem to be two Covenants on foot together But the Design of Heaven was only this that hereby the Iews might be brought to see their great Guilt and their deplorable State that they might be sensible that they lay under Wrath and a Curse and that thence they might be provoked to look for a Remedy or when it was ofâ—eâ—ed to them to accept of it This was the Reason why they were under the Law which had some affinity with the Covenant of Works But the Covenant of Grace made with Adam soon after his Fall was not laid aside but still prevailed and no other but that Even under the Law they were not justified by Works but by Faith they obtain'd not
the same Or suppose this Phrase from the foundation of the World doth not denote Eternity yet it is enough for our purpose that Christ the Lamb of God was slain from the beginning of the World for from thence we may gather that it was designed and appointed to reach to all following Generations 2. The way and method of Salvation was the same under all the Dispensations of Grace for Christ instructed his Church in all Ages the Gospel was preached to them aâ— well as to us Heb. 4. 2. All the Patriarchs and Prophets and Holy Men of past ages arrived at Heaven and Happiness by the Conduct of this great Guide Iesus Christ the same yesterday 〈…〉 day and for ever are words appliable to Christ nor only as he is King and Priest but also as he is Prophet and Teacher of his Church Which Sacred Office he hath faithfully performed in all Ages and there hath been no Time since the Church was founded but he hath been the Instructer of it The Covenant of Grace was made first of all with Adam in Paradise and God hath from Age to Age renewed that Covenant to his Church and the Grace of God in Christ was common to the Antient Patriarchs and Iews with us So that from the Fall of our first Parents to the end of the World the way of Expâ—ation and of obtaining Salvation hath been is and shall be the same viz. by Christ and by his Merits The Virtue of his Death altho he actually died long after commenced with the first Promise made to Adam The Socinians oppose this and generally hold that the Godly who lived before the time of the Messias were not saved by Him they assert that they knew nothing of it and that there were other means of being saved under the Old Testament than there are under the New But this is a Doctrine deservedly exploded by all Persons who are of the Orthodox Faith and who own the True Christian Religion They all agree that the same way of Salvation hath always prevailed that all who were saved under the Old Testament were saved by Virtue of Christ's Death and Satisfaction There was Justification under the Law tho not by it or by virtue of it Those that believed with their whole hearts on God and faithfully serv'd him were justified and obtain'd Remission of their Sins and Eternal Life by that Grace which was couched in the Law i. e. promis'd in the Messias and figured and represented by the obscure Types of the Law By virtue of the Grace to be exhibited by Christ even those who were before his arrival were saved This is the Doctrine which St. Peter preach'd Acts 15. 11. We believe that through the grace of the Lord Iesus Christ we shall be saved even as They i. e. the Fathers before Christ as is clear from the foregoing verse The Holy Men then were acquainted with the Substance of this Covenant viz. the Promise of Restoration by Christ and consequently the Old Testament Saints were saved by him Thus we are told by another inspired Author that by means of Christ's Death there was Redemption for the Transgressors that were under the first Testament Heb. 9. 15. For tho the Redemption of Mankind was not actually wrought by him till he died on the Cross yet the Virtue and Benefit of it were in all Ages as the Sun spreads its light and illuminates our Region before its glorious Body appeareth above the Horizon 3. As to the Conditions and Qualifications on our part all the Dispensations of Grace were the same All substantial Duties towards God and Man are the same now that they were then Even Faith in the Messias is as antient as that Promise on which it was first founded that the Blessâ—d Seed should break the Serpents head Gen. 3. 15. They who lived before Christ's Incarnation conâ—ided in this Promised Deliverer by whose Merit they hoped to be reconciled to God Faith in Christ was a Duty under the Old Testament because there were Promises concerning the Messias then as is evident from Luke 1. 72. and what were these Promisessor but to be credited and relied upon Therefore it is recorded that Abraham Believed Rom. 4. 3. Gal. 3. 6. And our Saviour witnesseth that Abraham rejoiced to see his day and he saw it and was glad Joh. 8. 56. The Reason was because as the Apostle saith God preached the Gospel to Abraham Gal. 3. 8. and discovered the Messias to him The just lived by Faith in Habakkuk's time Hab. 2. 4. which by the Apostle is applied to the Evangelical Faith in Rom. 1. 17. Gal. 3. 11. Therefore when Socinus tells us that Faith in Christ was not comprehended in the Mosaick Covenant and when one of his Scholars confidently avers that it is a gross Error to think that the Fathers under the Old Testament believed in Christ to come and were justified by that Faith we know whence to confute these bold Men. That the Evangelical Righteousness and Justification were in the Old Testament is clear because the Apostle brings Examples of this free Justification out of the Old Testament Rom. 4. 3 6 c. That Salvation by Faith in Christ was no New thing is evident from other places as Acts 10. 43. To him give all the Prophets witness that through his Name whosoever believeth in him shall receive remission of sins And Rom. 3. 21 22. The righteousness of God withâ—ut the Law is manifested being witnessed by the Law and the Prophets even the righteousness of God which is by faith of Iesus Christ unto all and upon all them that believe Aâ—d St. Peter 1 Episâ— Chap. 2. ver 6. proves that Chrisâ— is the foundation whereupon all the Saints are built from Isa. 28. 16. Behold I lay in Sion a chief corner-stone elect precious and he that believeth on him shall not be confounded From all which it may be undeniably infeâ—'d that under the Law they believed in Christ for Justiâ—â—cation and that the Fathers before Christ were saved by Faith in him and in a word that all from the beginning of the World have been Justified and Saved the same way viz. for Christ's Merits and upon the Gospel-terms of Sincere Faith and Obedience and of persevering in the same unto the end Thus in respect of the Designation the Way and the Efficacy of Salvation the Evangelical Dispensation differs not from the preceding ones This the Antient Fathers speak of particularly they defend the Antiquity of Christianity and prove it to be as old as Moses yea as Adam Iustin Marâ—yr reckons Abraham and Elias but he goes too far when he reckons Heraclitus and Socrates among Christians in answer to that Objection that those were Christians only that lived within a hundred and fifty Years This Pious Father in another place argueth from the Antiquity of the Christian Religion and the Authors of it That Religion which hath the best Authors and is oldest is
Shadows Christ in this sense is call'd the trâ—e Light and true Bread Joh. 1. 9. Joh. 6. 32. The Ceremonial Law was but a Figure of the Evangelical Truth And this is deservedly called Trâ—th because all the Ceremonial Types are Verified and Fulfill'd in Christ. All those Iudaick Hieroglyphicks are now unridled and plainly discovered to the World and he that runs may read them The Types and Symbols are gone and now the Things themselves are present and are clearly understood by us This makes the difference between the Mosaick Dispensation and the Evangelical One. The Doctrine of Salvation and the means of Life by Christ are more intelligible and plain than they were before Their Conceptions of those things were intricate and obscure but we have arrived to clear and distinct Notions concerning them In short the way of Salvation was before more dark and general they saw Christ through â—ertain Perspectives afar off but now the fulness of time is come and hath given us a near and more perfect view of those things which they saw but in a glass darkly 4. The Religion of the Gospel is more Inward and Lively than that of the Law and the Jewish Administration There is now introduced a Rational and Manly Service our Religion is chiefly the employment of our Minds and Understandings and not so much of our Bodies and lower Faculties We now worship God in Spirit as well as in Truth of which I spake befoâ—e we worship in a spiritual manner opposed to outward and bodily Service as Sacrifices Purifications c. The Evangelical Righteousness is a Spiritual Administration a Vital Principle able to beget a Divine Life whereas the Law comparatively was an external dead Letter and did not sufficiently actuate the Minds and Spirits of Men. It is true the History of the Gospel or the Doctrin of the Evangelists as it is merely propounded and written is as much external as the Law but the ministration of the Spirit as the Apostle calls it going along with the Gospel in a more especial and peculiar manner is a powerful Principle in the Souls of Men whereby they are inwardly renewed and transformed And so the Gospel compared with the Law is of greater Power Might and Efficacy and is able to produce a heavenly and spiritual frame of Soul and a sincere performance of the Divine Laws This is the Law promis'd to be written in the Hearts of Men and to be put into their inward parts Jer. 31. 33. 5. This Dispensation of the Gospel is larger and ampler than that of the Law and of other Dispensations before it For the Church was shut up in narrow bounds and confined to a few Families of the Patriarchs Afterwards it was limited to the Land of Canaan and to the Hâ—brew People excepting a few that were without who knew God's Will and were graciously accepted But after Christ came the Church was not tied to one Place or certain Nation but hath been ever since the Congregation of all such as truly know and worship Christ in any part of the World The Christian Dispensation is not local and temporary not confined to place or time not circumscribed by a particular Country Now not one Natâ—on only or a few of others are honoured with Laws given from God himself but Gentiles and Iews Greeks and Barbarians all Kindreds and Tongues all Countries and Regions of the Universe have heard the sound of the Gospel and have had the Divine Laws which were given by Christ himself offer'd to them Our Saviour bid his Disciples go into all the World and teach all Nations And accordingly as was observ'd before they travell'd into all the World which was at that time known and proclaimed the Messias to them Thus Christ came and preach'd Peace to them that were afar off and to them that were nigh Ephes. 2. 17. All Places and Countries had the privilege of the Gospel and might receive advantage by it This is one remarkable Difference between the Legal and the Evangelical Dispensation the former was Narrow and Contracted the latter was Full Ample Comprehensive and Catholick 6. Altho as hath been said the Conditions of Salvation are the same now as to the main with those before yet they vary as to several Circumstances To begin with Faith the first and chief Condition of Salvation the grand Fundamental Grace of Christianity This is reckon'd by the Reverend Bishop Taylor among the Instances of Duties which are new under the Gospel But the true account is this that Faith was not a Precept of the Natural or Moral Law but was a new Precept added to it by Revelation when the First Promise and New Covenant were made But ever since that it hath not been New for as I have proved the Antient Patriarchs were saved by Faith in Christ. He was the Object of Faith then as well as now the Faith of the first Believers was the same with the Faith of Christians Yet notwithstanding this this Grace of Faith hath a different aspect from what it had The Fathers believed in the Messias that was to come and we believe in the same Jesus who is come and hath taken on him our Nature and laid down his Life and shed his precious Blood for the redemption of lost Man and rose again and ascended into Heaven Thus the believing of Christ's Birth Passion Resurrection and Ascension is in this respect nâ—w that Faith looks upon them as accomplished But otherwise in respect of the things themselves it is the old Faith i. e. the same which those that lived before the time of the Messias exerted Christ that was to be crucified was the Object of their Belief and Christ already crucified is the Object of ours This is confirm'd â—rom Isa. 53. Acts 15. 11. 1 Cor. 5. 7. Heb. 9. 11. and abundance of other Texts St. Augustine having affirmed that the Saints of old were saved in the same way that we are viz. by Faith in Jesus adds this distinction They saith he were saved by Faith in Christ's future Sufferings and we by Faith in those Sufferings as they are already past This is that which our Church saith speaking of the People of God that lived before Christ's Incarnation Althâ— they were not named Christian men yet was it a Christian Faith which they had for they looked for all the Benefits of God the Father through the Merits of his Son Iesus Christ as we now do This difference is between them and us that they looked when Christ should come and we are in the time when he is come Besides a more general Belief was sufficient for mens Salvation before the Messias's coming than is now It was not necessary to Salvation to believe so expresly and explicitly concerning Christ and his Undertakings as we are obliged to believe since So that tho there is not now a New Faith neither are there New Articles of Faith yet there are New Exertments of Faith and more clear
of the Knowledg of the Son of God unto a perfect Man unto the measure of the Stature of the fulness of Christ Ephes. 4. 11 c. To this Perfection and Fulness contribute the Holy Sacraments of Christ's appointment It is true the Apostle sheweth that the Israelites had the same Religion the same Covâ—nant and that they might be said to have the same Sacraâ—â—nts with us 1 Cor. 10. 1 c. and indeed the Covenant being the same the Sacraments must be so which are Seals of the Covenant But the Evangelical Sacraments were only typified by those they were never in actual use till Christ's coming Baptism and the Eucharist the two Sacraments of the Gospel may be rightly said to have been virtually in Circumcision and the Passover and so are not new but they are new in another respect viz. as by the former we are initiated and adopted into the Christian Oâ—conomy and by the latter we are confirmed in it By the pious celebrating of both which the Spiritual Benefits of the Gospel are exhibited and conferr'd sealed and assured to the Souls of the Faithful and they are found to be no contemptible Helps to Religion and Holiness But the assistance of the Holy Spirit in these and all other Duties of Christianity is the most signal Privilege of the Gospel For when Christ ascended up on high he gave Gifts unto Men especially that matchless Gift the Holy Spirit whereby not only the Apostles and Primitive Christians were enabled to speak and act in a miraculous manner but in all succeeding Ages the true Followers of Jesus feel the wonderful influence and operation of it on their Hearts and Lives whereby they are strengthned to perform what is required of them in a way far surpassing what was in the former Dispensations This is that which makes Evangelical Grace differ from Moral Virtue and Iudaical Righteousness viz. that the former is heightned not only by the Motives of the Gospel of which I spake before but by the Assistance of the Spirit By this we not only cry Abba Father but are enabled to demean our selves as those who are the Sons of God Thus our Power is mightily increased which is another great Difference between the Law and the Gospel between Judaism and Christianity This is a brief Account of the Difference between those two Dispensations the Legal and Evanâ—elical Tho it was once said by Luther There never was that Man found on Earth who could make a right Difference between the Law and the Gospel yet afterwards he gives us to understand that he thought this was no impossible thing for he tells us That whoso can rightly judg between the Law and the Gospel let him thank God and know that he is a right Divine There is great difficulty in performing this Task and therefore I have gone through it with much caution and the whole I leave to the judgment of the Learned and Judicious The Manichean Hereticks held there was one God that was the Founder of the Law and another God that was Author of the Gospel But this gross and blasphemous Error is baffled by those several Particulars which I have offered to you concerning the Law and the Gospel The same God blessed for evermore wisely appointed both these Oeconomies and tho they are different yet they are not contradictory God made those two great Lights the one to rule the Night the other the Day the former was fitted to those darker times and the latter is most sutable to the Fulness of time when a redundant Light overspread the World The Iewish Oeconomy was narrow weak and imperfect and best comported with the People that were under it but the Gospel-Dispensation is large and ample compleat and perfect and therein more adapted to the condition of the Persons who are under this Dispensation of Christ's Fulness receive and Grace for Grace John 1. 16. Frâ—m what hath been said we may know what to think and determine of that great Query Whether our Saviour hath added any new Laws and Precepts to those which were before under the Old Testament or wâ—ether his Laws and those are the same I find this Question is too peremptorily decided on both sides One positively asserts that all the Evangelical Commands are the very same with the Laws of the former Administration The others say there are New Commands added in the Gospel to those of the Law But I conceive the Question is not to be decided thus in gross but we ought to be more particular and exact in it Take it in short thus First There were many things of Religion under the Law which are abrogated under the Gospel as all Rites and Ceremonies merely Mosaick Therefore the Gospel is called the Law of Liberty Jam. 1. 25. because it â—reesus from observing those Iewish Rites These were Duties then but are no Duties now But secondly all things that are our Duty now were their Duty then Which I explain thus in these four Propositions Prop. 1. There were the same Laws and Commandments in general in the Old Testament that are in the New tho there are some particular things enjoin'd in the New Testament which were not prescribed in the Old as admitting of all Believers into the Church by Baptism which was never practis'd among the Body of the Iews tho it was used toward some Proselytes and celebrating the Lord's Death in the Holy Communion which could not be done before because Christ was not come and therefore could not die So there are some particular Preceptâ— about the Government and Discipline of the Church of Christ which were not before in the Iewish Church and indeed could not be the state and condition of things being far otherwise Likewise with the New Dispensation came a New Sabâ—ath the Seventh day of the wâ—ek was changed into the First This is very rational to believe tho there were no express mention of any such thing for now the Iewish Sabbath being repeal'd Gal. 4. 10 11. Col. 2. 16. some other day was to be celebrated in its room that as the former was set apart from the beginning for commemorating the Creation of the World so this latter might be in remembrance of the Redemption of Mankind The change of the Day and our celebrating of it are upon weighty grounds viz. 1. Christ's Resurrection from the Dead whereby Man's New Creation was perfected a. Warrantable Authority no less than that of our Saviour himself for first it is most probable that Christ himself gave particular Order concerning the observing of this day when as we read for forty days together after his Resurrection he spakâ— to his Disciples concerning the things pertaining to the Kingdom of God Acts 1. 3. This being of so great concern and so nearly relating to that Kingdom and the Occonomy of the Gospel it is to be presuâ—â—ed that our Saviour gave particular directions about it tho it is not to be denied that there may be
we were not able to assign a particular Reason The Wisdom and Equity of God's dealingâ— are undeniable He must be leâ—t to dispense his Benefits when he pleaseth and most certainly that is the best time which he chooseth It is the Glory of God saith the Wife Man to conceal a thing to hide the Causes and Reasons of his Actions from Men especially of the particular circumstance of Time which is not of such Concern to us as the Things themselves Therefore we ought not to be very inquisitive and scrupulous but finally to resolve all into God's good Will and Pleasure Thus when the Primitive Christians were asked in a cavilling way by the Pagans why Christ came so late they ingenuously answer'd We deny not that we are ignorant of the Reason of it we cannot see and tell God's secret Will and how he orders his Affairs He alone knoweth What is to be done and How and at what Time And again thus In an Eternal and Infinite course of Ages where there is no beginning nor end nothing can be said to be soon or late And St. Augustin's Answer to those that ask'd why Christ came not before was this Because saith he the Fulness of Time was not yet come according to the appointment of Him by whom all Times are for it was best known to him when Christ ought to come And in another place he gives the like Reason why Christ came just at that time and no other The Lord saith he who disposes all things in Measure Number and Weight knoweth when he doth any thing It may suffice then to answer that so it pleased God whose Wisdom is infinite He hath his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his own times for so it should be rendred Tit. 1. 3. When these come he sets such and such a Dispensation on foot Tho this will not satisfie some yet it ought to pass for good Divinity with those that are wise to Sobriâ—â—y But yet tho we must not sawcily pry into the Secrets of Heaven we are permitted with modesty to enquire how far they may be discover'd to us Therefore to give satisfaction even to the Curious I will offer some Considerations wherein are contained the particular Reasons of the Datâ— of the Christian Oâ—conâ—my why Christ came not into the World till it was about four thousand Years old and why he came at that time rather than at another 1. You are to consider that tho Christ was not Born of the Virgin Mary till that very time yet he appeared long before to some of the Patriarchs and Saints under the Old Testament The Angel that appeared to Hagar was the Messiâ—â— the Son of God therefore Mâ—sâ—s calls him the Lâ—rd or Ieâ—ovab Gen. 16. 13. It was the Opinion of the Antient Fathâ—rs that this Second Person in the Glorious Trinity appear'd in human Shape to Abraham as he sat in the Plains of Mamre Gen. 18. 13 c. where he is stiled Iehovaâ— and afterwards the God of Bethel chap. 31. 21. And he appeared to Iacob in the Form of an Angel and wrestled with him he is call'd a Man in the entrance of the Story and God in the sequel of it and the Prophet Hosea speaking of him calls him God Chap. 12. 3. This is that Angel of the Covenant who appeared Num. 7. ultIreneus Tertullian St. Austin and most of the Antients hold that it was Christ who appear'd as an Armed Man and Captain of the Lord of Hosts to encourage Ioshua when he was to take Iericho Jos. 5. 13 14. And many of the Fathers were of opinion that Christ was the Conducter of the Israelites out of Egypt into the Land of Canaan who led them through the Wilderness of Arabia and descended on Mount Sinai and resided in the Tabernacle and the Temple And that of Daniel Chap. 3. 25. the Form of the fourth Person who was seen in the firy Furnace was like the Son of God is interpreted by some of the Eternal Son of God who used to visit the Patriarchs and now visibly bore the three Children company in the Flames And from several other places in the Old Testament it may be gather'd that Christ appear'd to the Holy Men in those days upon extraordinary occasions So then he appeared sooner than is imagined his Incarnation was not the first time of his Appearance in the World he actually manifested and shew'd himself before his Birth His early visiting of the Patriarchs and Prophets was a Forerunner of his more signal Appearing in the â—ulness of time when he took on him our humane Nature and convers'd with Mankind 2. If you consider that all the Benefits which accrued to Mankind by a Saviour were imparted even before Christ was made Flesh you will not think that his Appearance in the World was late He as you have heard was the Lamb slain from the beginning of the World The Covenant of Grace that he who repenteth and believeth shall be saved was made immediately after Man's Fall the Merit of the Messiâ—â— his Undertakings was valid from that very time and therefore the Promises of Mercy in Christ are contain'd tho obscurely in the Books of the Old Testament The Gospel is antient the Design of God in all Ages tended to the consummating of this which may take off our marvelling at its being no sooner It was in being long before as to the grand Efficacy and Virtue of it Have then this right Notion of the true Date of Christianity and you will not ask why Christ appeared not before 3. Perswade your selves of this that Christ would have actually appeared sooner and that in our Flesh if the World had been fit to receive him before God acteth according to the Nature of things according to the Capacities and Faculties of Mankind according to the Condition and Frame of Men. Hence his dealings with them are different and various his Administrations and Methods are not alike but they are always most sutable and agreeable to the present Circumstances When Solon was asked whether he had leâ—t the Athenians the best Laws he could he answer'd he had given them the best they were capable of This is more eminently true of the Laws and Institutions the Discoveries and Administrations which are from God the Great and Infalliable Lawgiver they are the most exactly fitted to the Capacities and Dispositions the Inclinations and Genius of the People who are to make use of them He prescribes Laws not according to what he is able to do but according to our Ability to hear and receive them Hence it is that tho True Religion be but One yet it hath had Different Discoveries and Maniâ—estations according to the Different States and Conditions of Men in the several Ages of the World This argues not any Changeableness in God but his great Wisdom and Care of his Church as a Prudent Master of a Family gives different Orders and Rules according to the diversity of