here when God makes men willing then they become willing and when God works power then men are inabled and not till then for no man as Christ saith (l) Ioh. 6.44 can come to him except the Father draw him And no man can have a sanctified will till the Lord (m) Iam. 1.18 by his own will begets it in him Therefore you that are willing oh blesse and praise God who hath made you so and you that are unwilling pray and wait for the day of his power in which you shall be made willing Ob. But doth not God give to every man some Talent or Talents which if a man did improve should bee increased A. 1. It s very true that God gives to (n) Mat. 25.25 every man some Talent or Talents as to some worldly and naturall Talents as Wisdome Wealth Art c. and to others spirituall Talents or (o) 1 Cor. 12 8 9 10. Gifts as to Pray Prophesie Interpret worke Miracles c. And questionlesse there is no man that improves his Talent so well as he might improve it And God may upon the non-improvement of what wee have deny us more and where he findes us faithlesse in a little it s but meet that hee should deny us much Also God may very justly damne men for not improving what he gave them and call them to an account as a Lord doth his faithlesse and unprofitable Steward Therefore the very Heathens that had but the light of Nature will be (p) Ro. 1.20 21 2.15 inexcusable at the day of judgement for not walking and acting according to (q) Ro. 2.15 that light and instinct in them though they never heard Scripturall Law nor Gospel But yet 2. Observe this that to sinne against the Law of Nature onely is enough to damne men yet the improving of the Law of Nature is not sufficient to save men For there is a (r) Ioh. 17.3 knowledge of Christ (s) Ioh. 3.36 8.24 faith on him and (t) Psal 2.12 Luk. 19.27 obedience to him required as absolutely necessary to salvation and all these they are free and Covenant gifts graces bestowed on men and given to them according to the purpose and counsell and by the free love and speciall grace of God Obj. But if God gives grace unto some and not unto others is he not partiall therein A. God is just in all his wayes and righteous in all his dealings and therefore cannot be partiall for he wrongs no man but gives to every one according as he pleaseth only to some he gives better then their deserts and this is his mercifull and gracious dealing and to others according to their deserts and this is his righteous and just dealing (u) Mat. 20.15 And is it not lawfull for him to doe what hee will with his owne This should silence and satisfie men that for God to give grace to any is to doe for them more then they could or can deserve and for God not to give grace to others is not to deal worse with them then they deserve Quest How did it stand with Gods justice to make a Covenant of grace with men A God in making the Covenant of grace at first Justice and mercy doubtlesse were typed out by the Cherubims wings that looked one towards another Ex. 25.20 had reference to the satis faction of his Justice as well as to the setting forth of his Mercy though not from the hands of men yet from the hands of Christ For God promised at first to Christ to shew mercy no otherwise then Christ promised to satisfie his justice so that upon the account of Christ God made the Covenant of grace As a man that makes and settles his estate upon his Sonnes wife and her children upon some former consideration and agreement past between him and his Son so doth God by his Covenant of grace settle upon the Church Christ's Spouse and her children the promised inheritance by vertue of the (w) Zac 6.13 Counsell and Covenant of peace which was betweene them both Quest Does the Covenant of grace or the Gospell require duties and workes A. Oh yes in a very (x) Luk 1.74 Rom 6.4 strict and (y) Ioh 4 24. 1 Tim 4.12 spirituall manner both to (z) Act 20.21 Luk 12.21 God and (a) Gal 6.10 men yea the Covenant of grace requires some duties that the Covenant of workes and the Law requires not as after I le shew but yet there is a great difference in the two Covenants requiring of duties Quest But wherein lyes the difference between the Covenant of grace and the Covenant of workes in requiring duties A. 1. The Covenant of grace or the Gospell doth not require duties and workes to justification and salvation for the Apostle (b) Rom 3. 24 28. and 46. concludes that a man is justified and saved by grace without the workes of the Law or legall duties But the Covenant of workes or the Law (c) Rom. 10.5 requires workes and legall duties to justification and salvation 2. The Covenant of grace doth not only require duties but also teacheth men where to finde (d) Eph 6.10 2 Tim. 2.1 strength to performe those duties yea promiseth as much as it (e) Ez 11.19 Heb 8.9.10 requireth But the Covenant of workes doth neither promise nor give power to doe the duties it requireth 3 The Covenant of grace doth not require duties upon paine and penalty of damnation but to (f) Ioh 14 15 15.14 expresse our love to Christ But the Covenant of works requires duties and works upon (g) Mat. 5.19 paine and penaltie of damnation 4. Though the Covenant of grace doth require dutys performances yet it does not exact upon men but where there is a sincere aime and a true desire in any it is accepted though they come very short in performance As God accepted of Davids (h) 1 K. 8.18 intent to build him an House and of Abrahams (i) Heb 11 17 resolution to offer up his Son I saack (k) Lu 21.2.3 Two miâ—es nay (l) Mat 10.42 It is not the gift but the giver not what is in the hand but what is in the heart that God looks at a cup of cold water is looked upon and accepted by God when it comes from an honest and true heart Yea this is the voice and language of the Covenant of grace that where there is first a willing mind it is accepted according to that a man hath and not according to what he hath not But the Covenant of works requires exact perfect personall and perpetuall obedience and upon the least transgression and swerving from the commandement it denounces that most dreadful unmitigable curse (m) Gal 3.10 cursed is every one that continueth not in all things that are written in the booke of the Law to doe them Do but compare both Covenants together and you will find that
Christ first made A. With (l) Gen. 3.15 Adam immediately after his sin and disobedience Q. What was the summe of that Covenant as it was then revealed unto Adam A. The summe of it was concerning Christ being made flesh and of what he should doe and suffer in the flesh Q. How doth that appeare A. In these words The seed of the (m) Gen. 3.15 woman shall bruise the Serpents head c. The seed of the (n) Ier. 31.22 Gal. 4.4 woman declares that he should bee made flesh it shall bruise thy head that imports he should destroy the (o) Heb. 2.14 Mar. 1.24 Divell and his (p) 1 Ioh. 3.8 works and thou shalt bruise his heele that denotes and holds forth the death and sufferings of Christ Q. How is Christ considered with relation to the Covenant of grace A. As the Author and Administer as the Mediator as joynt party with beleevers in it and as the summe and substance of it Q. How doth it appear that Christ was the Author and Administer of the Covenant A. 1. He is called the Messenger of the Covenant or (q) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mal. 3.1 that Covenant and the (r) Esa 63.9 Angel of Gods presence that represented his Fathers Majesty who could not nor cannot be seen in (s) Ioh. 1.18 himselfe nor in his (t) Exo. 33.20 21. glory neither (u) 1 Ioh. 4.12 ever was but Christ as his Viceroy and great Ambassador did manage on earth the whole businesse of the Covenant and of mens salvation which was before contrived and concluded upon in heaven 2 In all or most of the places where there is mention either of making renuing or confirming the Covenant of Grace with the Fathers before the Law or afterwards under the Law you will finde that it was Jesus Christ that did act indent and doe all with men As for example to begin with Abraham the father of the faithfull in Gen. 12.1 2 3. wee reade of the Lords first appearing to Abraham Gen 12 1 2 3. and his making the promise with him Gen 17 3 4 5. then in the 17 of Gen. the 3 4 5 c. we have a second appearance of the Lord to Abraham and then the Covenant was much inlarged and confirmed again the same Lord appeared unto him in the plaines of Mamre which by several circumstances appeares to be Christ for he did eate with Abraham ver 8. and this was no created Angell as plainly appeares in vers 3.13 17 20 26 33. In like manner hee made the Covenant with (a) Gen 26 2 3 4 5. Isaac (b) Gen 28 13 3-2 24.25 29 30 Iacob (c) Ex 3 2 4 6 7 -4 4 5 Moses also he appeared to (d) Jos 5 13 14. Joshua (e) Ex 13 11-14 19 Israel (f) Iud 6 12 13 14 16. Gideon (g) Iud 13 15 to the end Manoah (h) Gen 16 7 18 -21.17 18. Hagar c. Obj. But this remaines still darke and uncertaine whether it were Jesus Christ or no. A. Consider but two other places and you shall see evidently that it was Christ and no other Jud. 2.1 And the Angel of the Lord came up from Gilgal to Bochim and said I that is the Angell or Christ made you to go up out of Egypt and have brought you unto the Land which I sware unto your fathers So in Esay 63.9 And the (i) i e. Christ vide Ex. 23 20 21. Heb 9 24 Angel of his presence saved them and in his love and in his pitty he redeemed them and he bare them and carried them all the dayes of old hence it appears that this Angell could be no other save Christ for the Father and the Spirit are never so called in Scripture and a created Angell had never that dignity and worship given him which was given that Angell Q. But was it Christ that did administer the Covenant to Adam A. It is probable if not apparent that it was Christ that did deliver that Promise or Covenant (k) Note that God did not speake those words in Gen 3 15 to Adam but to the Serpent vide v 14. before Adam if you consider Gen. 3.8 where t is said that Adam Eve heard the voice of the Lord God walking in the Garden in the cool of the day This Lord God was not God the father for he never (a) Heb. 11.27 See Diodate on Gen. 3.8 Bern. on the word Lord. appeared in any bodily shape therefore sure it was Christ the son and word of God whose goings forth have been of old from (b) Mic. 5.2 everlasting Quest What did Christ doe as the Mediatour of the Covenant of grace A. He did (c) The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mediator signifies one that interposes himself legally between parties that are at variance to reconcile them unus qui intervenit vel interpouit jure-jurando vide Heb. 5 legally interpose and put himselfe (d) 1 Tim. 2.5 between God and men to mediate and intercede for them and so (e) Heb. 10 9 voluntarily became obedient to his fathers will and by undergoing bearing and suffering the (f) ps 88.16 wrath and (g) Gal. 3.13 curse due to men for their sins he took (h) Ioh. 1.29 away their sins (i) Col. 1.21 reconciled them to God redeemed them from the (k) Gal. 4.5 Law and delivered them from the (l) 1 The. 1.10 wrath to come Q. Was Christ the Mediatour of the Covenant of grace in all ages A. Yes sure for there was but that (m) Gal. 3.28 one true and reall Mediator who is said to be the (n) Rev. 1.30 Lamb slaine from the foundation of the world and to be the same (o) Heb. 13.8 yesterday and to day and for ever Ob. But was not Moses the Mediator of the Covenant of grace under the Law and before Christ came in the flesh A. Grant that Moses was a Mediator of the Covenant of grace though the Scripture rather sets him forth a (a) Gal. 3.19 Heb. 12.21 Mediator of the Law and Covenant of works yet he was but a (b) Deut. 5.5 Exo 34.34 Heb. 3.2 typicall Mediator and during his life as the Priests of the Law were and his mediation was onely by way of (c) Num. 14 19. Exod. 17.11 intreaty and prayer and not by way of merit and purchase Q. How could Christ bee both the Author and the Mediator of the Covenant of grace A. As God he was the (d) Gen. 17 1 2. Author of the Covenant but as God-man or God (e) Ioh. 1.14 Gal 4.4 made man the (f) Heb. 8.6 1 Tim. 2.5 Mediator of it as God considered in himselfe he was (g) Lu. 15.21 offended and willing to be (h) Ez. 16.63 pacified towards men But as God in our (i) Heb. 10.5.9 nature he was making satisfaction to his owne justice and
to his Father That (m) Ioh. 11.52 Prophesie was also true though spoken by a false man that he i.e. Christ should gather together in one all the children of God that were scattered abroad Hereby you see that all the Elect are accounted and termed the children of God as well those uncalled as those that are already called Ob. But the Lord saith of the Gentiles that he will (n) Ro. 9.23 call them his people which were not his people which plainly shewes that God did not account them to be his people before they were called A. The meaning is that they were not his people by outward profession as the Jewes were but doubtlesse they were his people by (o) Ro. 11.2 fore knowledge and (p) Eph. 1.4 15. 1 Pet. 1.2 election as our Saviour said of the same people Other sheep I have which are not of this fold Here marke he ownes them to be his Sheep though they were not as yet brought into the same sold Ob. But the Apostle saith that we are all the children of God by (q) Gal. 3.26 faith in Christ Jesus so that untill we doe beleeve we are not his children A. Men may be said to be the children of God severall wayes as by (r) So are all Angels all men Iob 1.6 2.1 Mal. 2 10. Creation by (s) Eph. 1.5 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 having sealed us unto the adoption See Rom. 9.4 Election and Adoption and by (t) Gal. 3.26 Faith and (u) Jam. 1.18 Ioh. 3.3 Mat. 18.3 Regeneration In the latter of these senses men are not the children of God till they doe receive the Spirit and beleeve yet (w) Gal. 4.6 because they are children God gives his Spirit unto them It is (x) 1 Joh 3.24 Rom. 8.16 impossible that any should know themselves to be Gods children till they are converted and do really and actually beleeve Yet doubtlesse God may and doth know them to be his children long before and if none could be Gods children save onely by faith how then are those saved Infants who doe not actually beleeve for ought we can gather from Scripture the children of God Q. Can men be saved any other way but by the Covenant of Grace A. No sure for men must bee saved either by the Covenant of grace or by the Covenant of works for there be but those two wayes and the Apostle saith That (a) Gal. 2.16 no man is justified by the workes of the Law So (b) Ro. 3.28 elsewhere he saith That a man is justified by faith without the deeds of the Law and that (c) Rom. 4.6 righteousnesse is imputed without works If then a man cannot be justified and saved by the Covenant of workes and there be no other way but the Covenant of grace of necessity men must bee saved that way and by that Covenant or not at all Ob. But why cannot men be saved by the Covenant of works A. Because the Covenant of workes requires to salvation that which no man can perform viz. (d) Ro. 10.6 personall (e) Gal. 3.10 perfect and (f) Jam. 2.10 perpetuall obedience Ob. But may not men be saved partly by the Covenant of works and partly by the Covenant of grace A. No for if it is of grace then it is no more of workes otherwise grace is no more grace but if it be of works then it is no more grace So that it is inconsistent to grace to have workes joyned and added unto it in the point of justification and salvation Rom. 11.6 Q. Are men then saved onely by grace A. Oh yes onely and altogether by grace for the whole way and path of salvation is paved with the grace of God the Father and the grace of Jesus Christ the grace of love the grace of good will the grace of mercy and the grace of Christ his merits and obedience So that from everlasting to everlasting from the first minute of time that God intended mens salvation to the last moment of Eternity if I may so expresse it there was nothing and there will be nothing but grace in mens salvation (g) Ro. 11.5 their predestination and election their (h) 2 Tim. 1.9 Gal. 1.15 calling and vocation their (i) Ro. 3.24 Tit. 3.7 redemption and justification their (k) Ro. 9.26 adoption and (l) Ezek. 36 25 26. sanctification their (m) Ro. 5.2 confirmation and consolation their (n) 2 Cor. 12 9. preservation and supportation their (o) Ro. 5.17 perseverance and (p) Tit. 3.5 glorification flowes all from free grace (q) Eph. 1.7 and 2.7 riches and exceeding riches of grace Nothing moved God to will mens salvation but his good Pleasure nothing perswaded God to send his Son Jesus Christ God gives all to men does all for men and works all in men freely Hos 14.4 Ro. 8.32 Rev. 21 6. 22.18 Esa 26.12 55.1 2. to worke mens redemption but his meere and dear love Observe here is nothing of self-will nothing of self-righteousnesse nothing of selfe-power neither fore-seene faith nor fore-seen workes no qualifications nor conditions no preparations nor performances no duties nor deserts of men having so much as avoice the least hand or place in their salvation The first and the last stone yea all the materialls in this glorious building of mens salvation is hewne out of the Quarry of Gods unspeakable Grace Oh soule consider how the God of grace owned thee how the Lord of grace bought thee how the Word of grace called thee how the Herbe of grace healed thee and how the Spirit of grace wrought in thee and sealed thee yea when thou didst slight and reject grace then like Hester thou didst obtaine grace above thousands cry therefore Grace Grace and say I had perished and been damned for ever had it not beene for Gods grace for where my sinne did abound his grace did abound much more and when I was exceedingly gracelesse the Lord was more abundantly and exceedingly gracious Ob. If men are saved onely by grace how then is it said that (a) Luk. 7.50 faith (b) Ro. 8.24 hope the (c) 1 Co. 15.2 Gospel and (d) 1 Pet. 3.21 Baptisme do save men A. I. Faith hope the Gospel and Baptisme are all (e) Eph. 2.8 2 The. 2.16 1 Cor. 2.12 fruits and effects of Gods grace and given freely unto men and so included in grace and therefore to be saved by any of these is to be saved by grace for these are of grace But Secondly Faith hope the Gospel Baptisme c. are considered as the instrumentall meanes of mens salvation As the Apostle (f) 2 The. 2.13 saith That God hath chosen men to salvation through sanctification of the Spirit and beliefe of the truth Marke he doth not say for sanctification and beliefe of the truth as making those the causes of mens salvation but through sanctification and beliefe
chiefly doth the dore of entrance into the right understanding of the Law and Gospell and whole weight of the Controversie concerning this Subject hang. Therefore I will plainly though briefly declare what I apprehend to be the truth herein which is this God did not give the Law or ten Commandements intentionally and with purpose that any should be saved thereby For he knew that none after the fall could possibly keep and observe the same Also he did fully intend and purpose to save all such as should be saved and that he had ordained to salvation by Jesus Christ through the Covenant of grace without the works of the Law as is clear in 2 Tim. 1.59 10. Tit. 1.2 Rom. 3.24 25. Object Object But then you will say how is it a Covenant of works Answ Answ It s a Covenant of works occasionally and accidentally only othose that are not related to comprehended in or made partakers of the Covenant of grace And in that sence I conceive those words are to be understood in the 1 Timo. 1.9 Knowing this that the Law is not (d) it signifies is not put or put over them made for a righteous man but for the lawlesse and disobedient c. that is the Law was not intended nor ordained I meane as a Covenant for a justified man that walks obediently but for an unjustified man that walks disobediently Consider this that from the begining of the world there were two Covenants in force and being and all the world were under one of those two Covenants and still are and will be to wit under the Covenant of works or the Covenant of Grace And herein is the mystery great that many unbelieving and ungodly men that shall be damned were under the outward administration of the Covenant of grace but not really and actually under it so as to be saved by it also the elect and believers were under the outward administration of the Covenant of works yet not so as to perish or be damned thereby Object Object But I doe not well understand how the Law is occasionally and accidentally a Covenant of works therefore explaine what you meane thereby Answ Answ 1. I meane that God did not directly give the law unto any to be saved by it or say unto any Loe here is my Law which I have prescriscribed and assign'd as a way and meanes for you to be saved and I intend your salvation this way and by this meanes and I will deale with you upon this tearme and condition keepe my Law and observe my commandements and you shall be saved Yet secondly consider that God deales with those who are Iusticiaries and that looke to be justified by the works of the Law and refuse to accept of justification and falvation by Christ and the Covenant of grace under the Covenant of works As the (e) Mat. 19 15 17 18. man in the Gospel who would by doing have eternal life Christ sent him to the Law not that Christ did inrend that he should be saved by the Law but because the man himselfe was conceited that he should be saved that way and resolved that he would not be saved any other way As when Paul (f) Acts 25.11.12 appeal'd unto Cesar Festus answered him unto Caesar shalt thou goe So when a man appeales to the Law or Covenant of works God saith to him seeing thou hast appeal'd unto the law to the law thou shalt goe But as Agrippa (g) Acts 26.32 said of Paul this man might have been set at liberty if he had not appealed unto Caesar So may it be said unto that man that appeales to the Law if he had not appealed to it he might have been set at Liberty by Christ and the Covenant of grace Thus you fee the Law is not a Covenant of works to those that are saved nor ever was intended for that end But on the other side it is a Covenant of works to those that are damned and this is occasioned by themselves So that in oriefe it is thus all that perish and loose their soules stand upon their owne justification and in so doing God is necessitated to speake with reverence to put them upon the tryall of the Law and to say unto them thus You that have refused to submit unto my Gospell and to accept forgivenesse and salvation through my Sonne upon the tearme of believing and have put your selves upon my Law and your owne workes you shall be tryed thereby and in case you can bring such a righteousnesse as my Law requires h Oh but who can doe this See Rom. 3.20 and that you can worke the conditions thereof I will pardon and discharge you from all your sinnes and you shall be saved But if you cannot as it is impossible to fulfill the Law in every point then shall the Law have the full force of a Covenant of workes over you and you must be judged (i) Rom. 2.12 Jam. 2.12 according to the Law and (k) Rev. 20.12 13. 2 Cor. 5.10 according to your workes and must undergoe all the curses and plagues denounced in the Law against the Transgressors of it Quest Having shewed how the Law is a Covenant and in what sence it is a Covenant of workes now declare where it is called a Testament and in what sence it is so called Ans First that it is called a Testament these following Scriptures doe plainely declare Gal. 4. 24. Eph. 2.12 Heb. 8.8 9. and 9.4.15.17 Rev. 11.19 Though in some of these places it be read in our Bibles Covenant yet in the last translation as you shall finde in the margent it is Testament and so the word doth most properly signifie Secondly It is called a Testament because it is the will of Jesus Christ which he hath left and established for his owne Disciples and believers as well as others But here is the difference the Law is stablished by Christ as an absolute Covenant of works to those that believe not as he saith (l) Mat. 5.18 That not one jot or one tittle shall in no wise passe from the law till all be fulfilled i. e. fulfilled by them that were Pharisees to whom he spake this But the Law is established only and meerely Testament to believers to declare what he would have them yield obedience in love and not upon condition of salvation nor upon penalty of damnation (m) Joh. 14.15 If ye love me saith he to his Disciples keep my Commandements (n) Joh. 15.14 And yee are my friends if ye doe whatsoever I command you Object Object But is not the Gospell the Testament and will of Christ rather then the Law Answ Answ Both [o] Joh. 6.39 Gospell and [p] Rom. 12.2 Law are his will and [q] Mat. 22.37 38 39. instituted by him the one as well the other and both to continue in force one as long as another Yet this is very true that
Answ and had all the Law of God written within him yet he looked upon the letter of the word and did make use of that as a weapon against Satan in that great combat of [b] Mat. 4.4.7 temptation and shall not wee that have the Law but imperfectly written in our hearts neglect the letter and wherefore was the word written Was it not for our [c] Rom. 15.4 learning Let us therfore as David or rather Christ personated and prophecied by him say [d] Psal 40.8 thy word is within my heart and yet make his outward word our [e] Ps 119.24 Object Counsellours as he did Obj. But the Apostle Peter saith that they did well to looke unto the word of Prophecie or the Scriptures untill the day dawne and the Day-starre did arise in their hearts but no longer Answ He doth not say Answ and no longer and the word VNTILL is often taken in Scripture for the space of time how long soever for ever See 2 Sam. 6.23 Psal 110. 1. Heb. 10.16 Obj. But how would you have believers looke upon the Law in their hearts and also upon the writ Object ten and verball Law Answ The Law of love written in the hearts of believers is the principle ground motive and agent that puts them a doing as the Apostle said 2 Cor. 5.14 See Joh. 14.23.24 the love of Christ eonstraineth us yet the outward letter is a good book in the hand of the Spirit to teach and guide believers what to doe and how to doe Fifthly Believers are to look upon the Law and the righteousnesse thereof fulfilled by them or in them as the Apostle testifies [f] Rom. 10.4 That the righteousnesse of the law might be fulfilled in us who walke not after the flesh but after the Spirit And another Apostle saith [g] 1 Joh. 3.22 We keep his Commandements and doe those things that are pleasing in his sight So it is said of those Saints that did not submit to Antichrist [h] Rev. 14.12 that they kept the commandements of God Sixthly That the law cannot judge them neither ought they to judge it Believers are to looke upon the Law as dead to them and they to it as Paul said of the world [i] Gal. 6.14 I am crucified to the world and the world to me So may a believer say I am dead to the law and the law to me Object Object But how doe believers keep the Commandements or the law Answ Answ They keepe it in their head [i] Rom. 8.4 10.4 Jesus Christ for what he did or does as Mediator it is reckoned and accounted to believers as well as their sins were reckoned and imputed unto him in this sence believers are to looke upon the law as if it had never been broken but performed by them in every tittle Secondly believers keep the law when they live in love towards God and men for [k] Rom. 13.10 love is the fnlfilling of the law And the more any abound and grow in love the more actually and personally they doe performe the Law l 1 Tim. 1.5 For the end of the Commandement is love out of a pure heart c. Thirdly believers doe keep the law in that they doe not transgresse the law willingly but as Paul [m] Rom. 7.19 said the evill which I would not that I doe The will is the great tunewheele of the soule and makes a thing in a manner good or evill for where the will is wanting in a good duty that duty is not rightly performed nor cannot be accepted againe where the will is present the Lord accepts that the power be wanting 2 Cor. 8.12 Object Object But doe any keepe the law perfectly in their owne persons Answ No doubtlesse Answ for in many things we offend all and if we say we have no sinne we deceive our selves and the truth is not in us Jam. 3.2 1 Joh. 1.10 Quest How and in what sences are believers said to be dead to the law free from the law as the Scriptures speake Gal. 2.19 Rom. Rom. 8.2 Answ Two wayes and in two sences either in respect of the Authority or else in respect of the Mosaicall administration of it Quest How in respect of the authority of it are they dead to it and freed from it How believers are dead to the law and free from the law Answ Fist As it is a Iudge the law hath no power to condemne them for what the law [n] Rom. 3.19 Certaiainly the law can say nothing in way of threatning or curse to a believer saith it saith to them that are under the law And a believer being justified cannot be againe condemned for the Apostle concludes that strongly in the eighth to the Romans the first verse There is no condemnation to them that are in Christ Iesus Therefore certainly the curses and maledictions of the law are ro more to believers then penall-statutes unto persons that are fully acquitted and discharged by a legall tryall Secondly believers are dead to the law and free from the law as it is an Accuser The law hath the property of an Accuser For Christ told the Jews [p] Joh. 5.45 There is one that will accuse you even Moses in whom you trust That is the law of Moses on which they did rest and depend [q] Rom. 8.33 But this law hath no power to accuse those that believe therefore doth the Apostle challenge all at once saying Who shall lay any thing to the charge of Gods elect you know it is the office of an Accuser to bring in a charge so it s the office of the law to charge those that are under it Object Object But are not believers sometimes charged and accused by the Law Answ Yes Answ the law doth sometimes especially upon the breaking of it accuse men if they will listen to it but it is such an accusation as was against Christ and against Paul that could not be proved Now believers have an [r] Rom. 2.15 excusation as well as an accusation Å¿ 1 Joh. 5.10 and a witnesse within them to justifie them from this accusation and when the law doth this ill office in the Conscience then appeale from the Court of Conscience to the Court of Christ and plead that Act of indemnity viz. the Covenant of grace and the composition of Christ which he hath paid for you and you shall have a discharge from the law and the law shall have a charge to sequester your peace and comfort no more Thirdly Believers are dead to the law and free from the law as it is a Lord for believers are not under tenants holding their spirituall and eternall estate by a lease from the law as a substitute of Christ Christ is the soules immediate Landlord or rather Soule lord And though the law may be Christs Solicitor and Steward yet it is not authorised by Christ to raigne
144. Tendered to all 159. All receive it not Ibid. The Gospel very strictly requires duties 167. And how 168 169 170. Threatnings under the Gospel 171. Gives no liberty to sin 176. The Priviledges of the Gospel above the Law 245 246. The Gospel to be preacht before the Law and how it appeares 246 247. Objections to the contrary answered from 248 to 254. Grace God gives it and acts it 60. True Grace abides for ever 76. God gives it as he pleaseth 166. H HEathens inexcuseable by the light of nature 165. I IEwes Gods People 41. In what sense called holy 42. Considered in the Covenant under a double notion 80. How said to be cast out of Covenant 81. Their eyes were blinded 104. They finned ignorantly many knowingly some 105 106. K KNowledge legall Knowledge not enough to save men 219. L LAw The Law delivered to Moses was a Covenant of works p. 2. And part of the Covenant of grace 50. The difference between the Law and Gospel 168. c. The word Law in what sence taken 182 183. Three Lawes given to men 184. The natural Law wherein it consisted ibid. The Law written in Adams heart how it appeares 185. Lawes given to many before Moses ibid. Called possitive Lawes 186. Adam had the substance of the ten Commandements ibid. Why God gave a Law ib. The parts of the Law ib. Why the Morall Law was given 187 188. The Law discovers sin 189. But not all ibid. How that appeares ibid. The Law agravates sin 190. Restrains sin ib. 191. Is a Schoole master 191. In giving instruction 192. And correction 193. How the Law corrects ib. To whom t is a Schoole-master 194. It concernes Gentiles as well as Jewes 195 196. It keeps men under and shuts up men in sin 196 197. The Law advances Christ 198. And how 199. Is a standing Covenant and Testament to the worlds end ibid. Law what manner of Covenant 200. And the various opinions of men concerning it 200 201. The Law considered two wayes 202. The Law to some a pure Covenant of works ibid. Is not against the Promises 204. The Law a Covenant of workes 205. And how from 206. to 211. The Law where and in what sence called a Testament 211 212. The Gospel the best Testament 212. The Morall Law in force since Christ 213 214 215 216. Beleevers are free from the Law in what sence 217. The Law of what use to Beleevers 218 219 220. Hath not the force of a Covenant of works upon them 221. The Law a curb to the flesh 222. Beleevers are to look upon the Law and how from 223 to 228. Beleevers how they keep the Law 228 229. None keep the Law 229. Beleevers dead to the Law how 229 230 231 332 233. The Law hath no commanding power over a Beleever 233. Though it be so yet it gives no scope to sin 234 235. Mosaicall administration of the Law wherein it consisted 236 237. I hat administration a yoake 238. And now nulled 239 240. The differences between Law and Gospel from 240 to 245. Gods different ends in giving the Law and Gospel 240 241. None saved by the Law 242. The Doctrine of the Law conveyes not the Spirit 244. The Gospel to be preach't before the Law see Gospel When and to whom the Law is to be preached from 254 to 256. M MEdiatour what it signifies p. 25. What Christ did in that Office ibid. Christ the true Mediatour 26. Moses a typicall Mediatour ibid P PEace those in covenant at peace with God pag. 82. May for a time want peace p. 83. Preaching see Gospel Promises lead to Christ p. 31. The Promises made to Abraham of what sort p. 38. And what for matter p. 39. Very sure p. 82 Are of a sanctifying nature p. 87. The fulfilling of them the desire of Beleevers p. 257. Promises what meant by them p. 257. And how taken in Scripture p. 258. Six things to be observed concerning Promises p. 258. Rules to understand the Promises from p. 259 to 268. The Promises belong to Jesus Christ or to men Ibid. The Promises that belong to Jesus Christ p. 269 270. The Promises to men p. 271. And those Jewes or Gentiles Ibid. The Promises made to the Jewes when a Church from p. 271 to 276. The Promises peculiar to them at their next call from p. 276 to 280. The Promises that belong to the Gentiles p. 280 281. The Lord why he makes and performs Promises p. 281 282. How they are to be applyed p. 283. Considerations and Qualifications for the right applying of Promises from p. 283 to 296. The Promises how divided p. 296. How to find the Promises according to occasion p. 296 297 298. R REconciliation Christ hath reconciled some pag. 117. And saved all reconciled p. 117 118. The Word reconciled figuratively taken p. 119. Redeemer Christ sufficient to redeem all 30. grounds against universall Redemption from p. 109 to 121. Objections answered p. 124. c. Reprobation not the cause of damnation p. 15. S SAints vid. Beleivers Salvation of man agreed on before Adam sinned p. 4. No Salvation but by the Covenant of grace p. 152. Not by the Covenant of workes p. 153. Nothing but Grace in Salvation p. 154 155. Instrumentall means there may be p. 156 157. Men not saved by obeying p. 157. Christ willing to save all p. 163. Sanctification reall and seeming p. 136 173. Sin brought death p. 3. A great Sinner in great esteeme with Christ p. 68. Deerest to Christ p. 68 69. 70. All Sins taken away by Christ p. 111. As well under the Law as under the Gospel p. 112. Sin against the Holy Ghost unpardonable p. 113. Christ hath not taken away the sins of all from p. 109 to 121. Sin once pardoned is never remembred p. 136. Purging of Sinne of that phrase and how taken p. 136. Fearfull Sinners invited to Christ p. 161. Sin against the law of nature enough to damn men p. 165. God chastiseth his Children for sin p. 173 Sinners should not object against themselves p. 145. But catch at pardon p. 146. T TAlents God gives to every one some p. 164. May damn for not improvement p. 165. Toleration A generall toleration not to be granted p. 179 180. W VVIll Men have no will to come to Christ p. 160. Christ makes willing p. 161 162. Gives not this Will to all p. 162. But according to his good pleasure p. 163 164. World how taken in Scripture p. 128. to 136. The Elect called the World p. 131 to 134. Words many Words used by the godly which are not in Scripture p. 6 Works Gods workes knowne to himselfe from eternity p. 8. Man unable to doe any good worke p. 13. His work an after worke p. 71. 75. Not justified by works p. 158 206. None saved by their own doings p. 242 243. A Table of such places of Scripture as are in this Tract illustrated or explained Gen. 3.15 Pag. 21. Psal 89. v. 25.27
28 29.35 Pag. 7. Isa 24.6 Pag. 79. 63.9 Pag. 24. Daniel 12.1 Pag. 121. Zechariah 9.11 Pag. 6. 11.10 11. Pag. 79. John 5.40 Pag. 160. 6.51 Pag. 128. Acts 15.29 Pag. 102. Rom. 4.11 Pag. 43. 4.13 Pag. 132. 5.19 Pag. 121. 9.23 Pag. 151. 11.15 Pag. 130. 1 Cor. 15.22 Pag. 125. 2 Cor. 5.15 Pag. 124. 5.19 Pag. 131. Gal. 2.21 Pag. 204. 3.19 Pag. 194. 5.3 Pag. 47. 1 Tim. 1.9 Pag. 207. 2.6 Pag. 125. 2 Tim. 1.9 Pag. 5. Titus 1.2 Pag. 5. 2.11 Pag. 124 Hebrewes 2.9 Pag. 126 8.9 Pag. 89. 93. 96 9.15 Pag. 112 2 Peter 1.9 Pag. 136 2.1 Pag. 137 2.2 Pag. 134 2.20 Pag. 135 Christ and Moses Excellency OR Sion and Sinai's Glory Question HOw many Covenants did God make with men concerning their salvation (a) Gal. 4.24 Rom 9.4 Eph. 2.12 Answer Two Gal. 4.24 Rom. 9.4 Ephes 2.12 Quest How are these two Covenants called Answ The (b) Mat. 11.5 Gospell and the (c) Joh. 1.16 law or commonly the Covenant of (d) Ac. 20.32 grace and the Covenant of (e) Ro. 3.24 works Quest Why doe you place the Covenant of grace before the Covenant of workes Answ Because the Covenant of grace was in being (f) Gal. 3.17 before the Covenant of works Q. What do you mean by the Covenant of workes A. I mean the (g) Deu. 10.4 ten Commandements called the (h) Mal. 4.4 Law of Moses which was delivered upon (i) Deu. 29.1 Mount Horch or (k) Gal. 4.24 Synai unto Moses for the children of Israel Q. Doe you then take the ten Commandements for the Covenant of works A. Yea sure and they are often in Scripture called a (l) Deu. 4.13.5.23 Is 24 5. Jer. 31.32 Heb. 8.9 Covenant Q. But was not that the Covenant of works which God made with Adam in Paradise before his fall A. I deny not but that it was of the nature of a (m) Hos 6.7 Like Adam they transgressed the Covenant Covenant yet we find no more expressed but a command (n) Gen. 2.17 doe this and live with a penalty In the day thou eatest thereof thou shalt dye but there is no promise made of eternal salvation upon the keeping of it Q. But do not you conceive that God did intend to give salvation unto Adam if he had kept that command though God did not expresly promise it A. I doe conceive that Adam should have continued in that happy state he was in and should never have dyed if he had not sinned for (o) Ro. 5.12 1 Cor. 15.21 by sin came death Q. What might be the reason why God did not declare as well the promise as the command and penalty A. Though this be a secret and known perfectly onely to God himselfe yet we may judge probably by the event that God reserved and kept secret to himselfe that part of his mind which concerned Adams eternall salvation because he intended not that Adam should be saved by his works Q. How does it appear that God did not intend to save Adam by his works A. Because God had pre-ordained determined and appointed another (p) Eph. 1.3 4 5. 2 Tim 1.9 2 Thes 2 13. Rev. 13.8.17.8 way and means viz. Jesus Christ to save Adam and part of his posterity Q. If God had pre-ordained Christ as the means of mens salvation was there not then a necessity that Adam should sin A. Although God put no necessity upon Adam to sinne but left him to his free choice yet there was a necessity of bringing to light that heavenly plot and contrivement wherein lay hid the mystery of Gods counsell and the wonderment of mens salvation which could not be revealed untill Adam had sinned and so with reverence be it mentioned the Son of man gave vent unto the grace of God and the fall of naturall Adam to the exaltation of spirituall Adam Jesus Christ Q. But was there any agreement about the salvation of men before Adam sinned A. Yes there was an agreement and Covenant (q) Es 42.6.55.3 Zac. 6.13 Es 50 5 6. betweene God the father his (r) Who was then the word of God Joh. 1.1 Son Jesus Christ Q. When was that Covenant made with Jesus Christ A. (s) Tit. 1.2 2 Tim. 1.9 Before the world began Objection But is it not in the Greek from the foundation or beginning of the world meaning that the Covenant was made with Adam immediatly after his fall and not with Christ before the foundation of the world A. The Greeke will not beare it so for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which are the words in both places before cited signifie before the foundation of the world or beginings of times for note that the preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when it governes a Genitive Case as here it doth it signifies before as 1 Pet. 1.20 1 Cor. 4 5. 2 Tim. 4.21 so Ephes 1.4 1 Pet. 1.20 1 Cor 4.5 2 Tim. 4.21 Eph. 14. we are chosen in Christ before the foundation of the world the word before there is in Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 if election be before the foundation of the world as sure it is then also by the same ground a Covenant or promise is made before the foundation of the world for the word proves the one as well as the other Q. But where in Scripture doe you finde that agreement if there were any made with Christ before the foundation of the world called a Covenant A. I suppose the word Covenant could not be found in Scripture in this sense and case yet if there be found words of the same signification and holding forth the truth of the thing it is sufficient for many words are used by the godly and learned which are not in Scripture as Trinity Sacrament c. now in Scripture it is called the (t) Tit. 1.2 the promise of eternall life and so is the Covenant that God made with Abraham called the (u) Gal. 3.18 19 22. promise 2. We have the word Covenant applyed in this case as in Zach. 9.11 As for thee by the bloud of thy Covenant or whose Covenant is by blood here God the Father speakes to Christ with relation to some Covenant between them both and we read of no other but this fore-spoken of Psa 89.28 Also in Psal 89.28 God the Father saith againe My Covenant shall stand fast with him i.e. with Christ if you consider 1 v. 25. he saith that he would set his hand or power in the Sea that is Christ should have power to governe the Nations 2 v. 27. he is called Gods first begotten son a title most properly given to Christ Rom. 8.29 Col. 1.15 3 v. 29. Rom. 8.29 Col. 1.15 His seed should endure for ever meaning the members of Christ which are so called in Esa 53.10 Esa 53.10 Obj. In verse 35. it is I have sworne that I will not lie unto David therefore this Covenant was
and seale of the Covenant of grace then sure it had no outward signe or visible seale to it before the comming of Christ Ob. Circumcision did binde men to keep the whole Law Gal. 5.3 and therefore sure it was a seale of a legali Covenant and not of the Covenant of grace A. 1. Circumcision was not of Moses but of the Fathers (a) Joh. 7.22 saith Christ and given foure hundred and thirty yeares before the Law or Covenant of works therefore it could not be a seale of that Covenant and of another legall Covenant unlesse it bee that made with Adam the Scripture speakes not as I apprehend 2 The Apostles meaning in those words Gal. 5.3 whosoever is circumcised is a debtor to the whole Law or bound to keepe the whole Law is this that those that would observe circumcision which was part of the Ceremoniall Law and not of the morall they were tied to observe the whole Ceremoniall law and this in effect was to deny Christ to be come in the flesh Againe suppose by the Law here he meant the Moral Law yet it doth not follow that Circumcision was part of that law Luther saith that the meaning is this that whosoever was circumcised did not performe any part of the law for what Paul spake here of circumcision he might have spoken of the whole Levitical Priesthood said thus you Jewes that do observe the Priest-hood of the Law now the everlasting Priesthood of Christ being set up and the other taken away you doe as good as renounce Christ and seek to bee justified by the Law therefore I tell you that you are bound to keep all the Law or else you cannot be justified thereby Q. What was the intent of God in giving Circumcision A. It was for to assure them that were circumcised that God was their God in (b) Gen. 17 13 Covenant and that he would performe what he had promised Also it was to put the circumcised in mind of (c) Vers 14 performing and observing the Covenant and Commandements of God though not to be justified thereby yet to certifie that they were a chosen and elect people and in Covenant with God Obj. Now you grant that circumcision did binde the circumcised to keep the whole Law A. Yes it did bind them to keep the whole law but not to that end which the false and judaizing Apostle did urge it for namely to be justified thereby Circumcision did binde the Jewes before Christ came in the flesh and dyed to keep the Law as Baptisme doth bind believers since Christ to observe the commandements of the Gospel by (a) Rom. 6.4 living in newnesse of life but neither to justifie them or us but for to shew our obedience to God And as now it would be unreasonable abusive and contrary to the first institution to urge baptisme as necessary to justification and salvation so it was then to (b) Act. 15.1.24 urge circumcision as necessary to justification and salvation Obj. Circumcision was an intollerable Yoke and burden to the Jewes and their forefathers therefore it could not be a seale of the righteousnesse of faith or of the Covenant of grace A. It is true that circumcision was a (c) Act. 15.10.24 yoke and burden to the Jewes and their forefathers so was also the whole (d) Gal. 5.1 and 4.3 Eph. 2.15 Ceremoniall Law which Paul doth slight and subvert as much as circumcision by calling it (e) Col. 2.20 worldly Rudiments and (f) Heb. 9.10 carnall Ordinances Yet it cannot be denied but that the Ceremonial Law was Gospell and part of the Covenant of grace at least an appendix to it during that administration and were (g) Heb. 9.9.23 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 antitypes or copies figures (h) Heb. 10 1-8.5 shaddowes and significant Ordinances teaching and holding out Christ and his benefits for mens justification and salvation Obj. If Circumcision had been a sign or seale of the Covenant of grace it would still have remained and not have been taken away Answ It did remaine during the (i) Heb. 9.9 legall administration and untill the (k) Heb. 9.10 time of Reformation but there was no necessity that it or any other Ceremony should survive or out-live its time appointed to wit the (l) Col. 2.14 15. death or resurrection of Christ And seeing Christ did take a (m) Ro. 9.29 Eph. 2.13 new people viz. the Gentiles into the Covenant he thought it fittest to institute new Ordinances and to apply new seales And therefore (n) Joh. 1.33 Mat 28.19 2 Cor. 11.25 26. Baptisme and the Lords Supper are both of them by Christs owne institution set up and appointed to be observed by beleevers instead of (o) Col. 2.12 Circumcision and the (p) 1 cor 5.7 Passeover Obj. If Circumcision be a Ceremonie then it must signifie somewhat that is substantiall what was it then that circumcision did signifie A. 1. Circumcision did signifie and was a figure of Christ for I Circumcision did (q) Eph. 2.11 distinguish betweene the people of God and others so (r) 1 Cor. 4.7 Gal. 3.29 doth Christ 2. Againe circumcision was tyed to Abrahams (s) Gen. 17.12 seed or those bought by him and joyned to him to shew that Christ was to be born of his (t) Gal. 3.25 26. seed and not of the uncircumcised 3. In circumcision there was (u) Ex. 4.26 shedding of blood which signified the shedding of Christs blood Lastly By circumcision the people came to be (w) Ex. 12.44 accounted clean and so to have a right to the Passeover even so by Christs blood beleevers are made (a) 1 Joh 1 7 Heb. 10.10 with 9.13 clean and have a right to (b) Joh. 6.54 Eph. 1.11 2.18 Heb. 10.19 passe from earth to heaven 2. Circumcision in the flesh did signifie the (c) Deu. 30.6 Ro. 2.29 circumcision of the heart which is called the (d) Col. 2.11 circumcision of Christ because it is he that doth circumcise the heart by cutting off and (e) Esa 4.4 Ion. 15.2 purging out the superfluity and corruption thereof Q. What manner of Covenant was that which God made with Abraham and his seede called the Covenant of grace whereof circumcision was a signe and seale A. It was a free full wel-ordered sure peaceable holy and everlasting Covenant Q. Why doe you call it a free Covenant A. First Because the foundation of it was (f) Ier. 31.3 Cant. 3.10 free-love and proceeded from (g) Mic. 7.20 meer mercy and grace for ther was nothing either in Abraham himselfe or in any of Abrahams seed Christ excepted that deserved such love grace and favour at the hand of God For when God made this Covenant first with Abraham he was both an (b) Jos 24.2 Idolater himselfe and also the son of an Idolater And why should it be made with Isaacrather then with Ishmael or what was Jacob better then
35. confirme by his holinesse 2. In respect of those that are taken into Covenant who are also a (g) Dan 12 7 holy people called (h) Psa 50 5. Saints Obj. Before you said that God did take the unholy and ungodly into Covenant and now you say they are holy how can that agree A. When God doth first enter into Covenant with men he finds them unholy but as soone as the Covenant is struck with them the Lord puts his (i) Is 63 11. holy spirit in them and his holinesse in them and so they become immediately the (l) psa 63 18 people of his holinesse O. But doth not God first make men holy then enter into Covenant with them A. No But God makes the Covenant with men that they (m) lu 1 72 73 75. might be holy 3. It is called a holy Covenant because holinesse is (u) Ez 36 25 26. Ro 11 26 27. promised in it and conveyed through it unto men 4. It is called a holy Covenant in regard it (o) lev 10 3. 2 Cor 6 17 requires and (p) Tit 2 10 11. teaches holinesse and there is all the reason in the world that those that enter into union and communion with God should be holy in (q) 1 cor 3 17 heart and spirit and in (r) 1 Pet 1 15. life and conversation 5. It is called a holy Covenant because nothing works more upon men to make them holy then the Covenant of grace for the promises are of a sanctifying nature therforesaith the (s) 2 Cor. 7.1 Apostle Having these promises let us cleanse our selves from all filthinesse of flesh and spirit perfecting holinesse And in (t) Ro. 6.15 another place saith he What shall we sinne because we are not under the Law but under Grace God forbid (u) Tit. 3.4.5 Rom. 12.1 Love Grace and Mercy leave the strongest ingagements on Saints to be holy Lastly it is an (w) Gen. 17.7 Jer. 32.40 Heb. 13 20. Rev. 16 6. It is called Berith Melek a Covenant of Salt nam sal à corruptione conservat everlasting Covenant as before you heard it was made from everlasting so it is to everlasting for God (x) Ps 105.8 remembers his Covenant for ever the word he commanded to a thousand generations Consider he that made it is the (y) Is 40.28 everlasting God the motive that moved him to make it was his (z) Jer. 31 3 everlasting love the righteousnesse upon which it was established is an (a) Dan. 9 24 everlasting righteousnesse yea all the legacies and blessings thereof are everlasting as (b) Heb. 8.12 everlasting pardon (c) Isa 54.8 everlasting kindnesse (d) Ps 100.5 everlasting mercy (e) Isa 35.10 everlasting joy and (f) 2 Thes 2.16 consolation and everlasting (g) Ioh. 3.36 life and (h) Isa 45.17 salvation Q. Did God remember and performe the Covenant of grace to beleevers in all ages A. Yea sure the Lord was (i) 2 Kin. 13 23. gracious unto them had compassion on them and respect unto them because of his Covenant as it is (k) Ps 111.5 See Exod. 6.5 Luk. 1 72. said he was or will be ever mindefull of his Covenant Ob. But then it was to such as did keep his Covenant Psal 103.18 A. Nay Though they like (l) Hos 6.7 See the margent Adam had transgressed his Covenant and (m) Eze. 16.59.60 Note v. 61 saith God not by thy Covenant i. e. the Law Jer. 31.32 See Psal 8.31 with 34. despised his oath yet neverthelesse saith he I will remember my Covenant with thee in the dayes of thy youth i. e. when God first took them to be a people and made a Covenant with Abraham and I will establish unto thee an everlasting Covenant God is so far from breaking his former Covenant with men when they sin against him that he will rather renew it yea adde and make a second to confirme it Ob. But God saith of the Israelites They continued not in my Covenant therefore I regarded them not Heb. 8.9 A. By that Covenant is to be understood the Law or Covenant of workes and by those Israelites the carnall Israelites that were under that Covenant and not under the Covenant of grace and such that are not Gods spirituall people nor under his speciall Covenant he doth not regard Heb. 8.6 7 8 9. Ps 106.43 with v. 46. Ob. It s true God said to the Israelites if their uncircumcised hearts were humbled then he would remember his Covenant with Jacob c. Lev. 26.42 A. This was to the Jews in generall and it was but the outward part of the Covenant concerning the land of Canaan Lev. 26.43 44. but yet marke the 43. and 44 verses of that Chapter They despised his Judgements and abhorred his Statutes and yet for all saith God I will not cast him away neither will I abhor them to destroy them utterly and to breake my Covenant with them for I am the Lord their God But I will for their sakes remember the Covenant of their Ancestors Here though they were very farre from performing the condition of the Covenant yet God was further from breaking his Covenant and though there was nothing in them to move God to keep his Covenant yet hee lookes on their (n) i. e. Abraham Isaac and Jasob Ancestors Q. Did the beleevers under the Law in their distresses and miseries looke upon that Covenant A. Yea sure they did (o) 2 Chron. 16.15 Neh. 9.32 look upon it and it was their (p) Dan. 9.4 Neh. 1.5 strongest fort for to flye unto and their surest Basis and foundation to depend upon and their (q) Ier. 14.21 Psa 74.20 chiefest argument with God in prayer Q Was the Covenant of grace that beleevers were under before the comming of Christ in the flesh and the Covenant of grace which beleevers are under since or now in the dayes of the Gospell one and the same Covenant A. Yes sure it was one and the same Covenant which 1. will plainely appeare if you compare the promises thereof as they are set downe in the Old Testament with the promises thereof as they are set downe in the New As for example compare Gen. 12.3 with Acts 2.15 and Gal. 3.8 and Lev. 26.12 with Heb. 8.12 and Psal 32.1 with Rom. 4.6 7. These with other instances shew it was the same Covenant 2. It must bee the same Covenant or else they under the Law had beene saved one way and wee another but it is not so for they were saved by the same (q) Deut. 33.29 Isa 33.22 Rom. 12.10 Lord as we are saved by even (r) Act. 15.10 11. Jesus Christ therefore it is said that Abraham (s) Ioh. 8.56 saw Christs day and rejoyced and that the (t) Act. 26.6.7 twelve Tribes served God with hopes to obtaine the promise 3. Yea the same Gospell and righteousnesse was
ungodlinesse worldly and wicked lusts (u) Rom 6.1 14 15. What shall we continue in sinne that grace may abound God forbid He that sinnes against the grace and Gospell of Christ declares hee hath no grace yea such a one makes himselfe tenne times more gracelesse then if hee had never heard the Gospel Ob. But there be many that say your preaching of free grace doth give liberty and many take liberty thereby to sin A. 1. The preaching of free grace doth not give liberty to sin for then Christs preaching and his Apostles preaching did give liberty to sinne For none ever preached grace so (w) Lu. 4.22 Mat. 9.13 Lu. 15.1 2 and 1 Cor. 15.3 Ubi pater familias est largus ibi dispensator non debet esse avarus freely to sinfull men as they did And shall the Master be so free-hearted and full-handed and the servant nigard of what is not his owne but his Masters 2. Suppose some doe abuse the grace and Gospel of God must not therefore this Grace and Gospel be preached Was the Manna to bee withheld from the many thousands of Israel that wanted it because some scornfull men (x) Num. 11.6 slighted it or because some unbeleeving men abused it Shall water be kept from the thirsty because mad men drowne themselves therein or shall wine be denied to the sad and sorrowfull because it makes some unsober The Gospel is and must be Though accidentally the (y) 2 Cor. 2.16 savor of death to some as well as the savour of life to others As a sick man whose stomach is weake and ill when he hath eaten meat becomes ficker so a sinfull man when hee hath heard the Gospel may become more sinfull yet as the cause of the sick mans ilnesse was not the meat but for want of stomach and strength to digest it so for want of faith to beleeve and power to obey the Gospel men become worse by it 3. Consider this that there were in the Apostles dayes many wanton loose carnall and ungodly Professors that did (z) Jud. v. 4. turne the grace of our Lord Jesus Christ into lasciviousnesse and thereby did cause the true wayes and servants of God to be evill spoken of So there may be and doubtlesse are many in these dayes that tread in the steps of those ungodly men as the Spirit (a) Rev. 2.14 speakes of some who held the doctrine of Balaam many hundreds of years after Balaams death yet the Churches and Saints of Christ doe utterly hate and abhorre the vile and wicked practices of such men and they refuse to have any fellowship with such that they may bee ashamed and doubtlesse shame sorrow (b) Rom. 3.8 2 Pet. 2.3 and damnation will befall such men as make Gods grace a stirrup for to help them up into the saddle of sin Ob. But it is no wonder that these men doe abuse the grace of God seeing there is a generall tolleration granted them A. The Churches and Saints of Christ doe not hold nor grant a Generall Tolleration witnesse the severall books which are (c) As Mr. Tho. Goodwins Sermon before the Parl. called The Interest c. So M. Borroughs heart division Also many others extant This is therefore the opinion of the Churches that though they are tender in censuring and judging such as differ from them in matters of Discipline and Government or other Circumstantialls Yet they doe not nor cannot approve of or maintaine either the principles or practices of Hereticks nor of Schismaticks truly so called Much lesse can they joyne with such men for they deny them fellowship yea such as deny the head Christ and walk ungodlily they excommunicate and cast out of the Churches according to the (d) Tit. 3.10 1 Tim. 1.19 20. 1 Cor. 5.5 Mat. 10.16 17. The Churches of Saints called Independents are neither for toleration of heresie nor any grosse iniquity Scripture and then leave them to the Civill Magistrate And what can or would Presbyterians doe more unlesse they would have the power of the Magistrate into their hands Therefore let them not father that falshood upon Independents so called that they are for a Tolleration of all Sects and Opinions whereas they plead onely for such as are truely consciencious not at all for those that are carnal and corrupt Objection But yet these Freegratians or those that preach Free-grace doe altogether neglect the Law in their preaching nay they doe utterly reject and destroy the Law and this is the cause why so many doe run into errours and wickednesse in these dayes A. As it was in the dayes of Christ and his Apostles so is it now for then they (e) Mat 5.17 thought especially the Pharisees that Christ did intend to destroy the Law So they said of Stephen that he (f) Act. 6.13 spake blasphemous words against the Law Also of Paul that he (g) Act. 18 13 taught men to worship contrary to the Law and that he taught (h) Act. 21.28 against the Law Wherefore having in some measure cleared the Gospel and Covenant of works being the first part of this Book I now come to vindicate and cleare the Law or the Covenant of works which is the second part of the Booke The second Part of this Treatise Wherein Most of the materiall Questions concerning the LAW are briefly handled and cleared Question HOW is the word Law to bee understood and in what sence is it taken in the Scriptures Answer 1 It is taken for the whole Word and revealed Will of God As Psal 19.7 The Law of God is perfect converting the soule so Jam. 1.25 Whosoever looketh into the perfect Law of Liberty c. here and in (a) See more Psal 37.31 and 119.1 70. Pro. 6.23 28.9 severall other places by the Law is meant the Word of God in generall Then 2 By the Law sometimes is meant all the bookes of the Old Testament as John 10.34 Is it not written in your Law I said ye are gods so John 15.25 This saith Christ is come to passe that the word might be fulfilled which is written in their Law 3 The Law is taken also more restrictively for the five bookes of Moses as Mat. 11.13 Iohn 1 45. and 12.34 Gal. 3.21 and so comprehending the Ceremonial and Judiciall Lawes as well as the Morall Law see 1 Cor. 9.18 Gal. 5.3 Ex. 21.1 4 By the Law is meant the Morall Law called in Scripture the Tenne Words or usually by us the * Deu. 4.14 10.4 Ten Commondements or Decalogue and in this sense it may be applyed either to the (b) Rom. 3.21 Gal. 3.10 11 12 Deut 33.4 Joh. 1.17 whole Ten Commandements or to (c) Rom 13.8 one Table or to (d) Rom 7.7 one particular Commandement thereof Quest How many Lawes did God give unto men Answ Three the Naturall Law or the Law of Nature the Mosaicall Law or the Law of Moses and the Evangelicall Law
come in to aggravate their sins that thereby a way might be made for him to display the banner of his grace Doubtlesse there was this gracious end and Evangelicall purpose in the promulgation and setting up of the Law and its Gods usuall way in enhanceing and advancing his love grace and mercy to lead men forth first into a state and condition of distresse and misery As he saith of Israel (b) Hosea 2.14 I will allure her into the wildernesse i.e. into a distressed and afflicted condition and there will I speak comfortably unto her Object How did the Law tend to exalt Christ seeing you said before the Law doth not at all hold forth nor teach Christ Answ Though its very true that the Law doth not directly discover and teach Christ no more then a Statute made against Treason or murther doth direct a Traitor or murtherer where and how to finde pardon or a bond that engages a man to pay a great debt upon penalty shew him where to finde usoney or a surety Yet doubtlesse accidentally the Law doth make a man seek and prize Christ even as the thundring lightning and smoake made the Children of Israell (c) Deut. 5.27 desire Moses to be a Mediator between God and them Fifthly The Law was given that it might be both a standing Covenant and a standing Testament unto the end of the world That it is a Covenant Page 2. I have hinted before and a Testament is very cleare if you consider these Scriptures Exod. 19.4.6 Deut. 4.13 Ier. 31.31 32. Heb. 8.7 8 9. Gal. 4.24 Eph. 2.12 Heb. 8.8 9. though the words in the lines be Covenants yet in the margents which is the best translations they are Testaments Quest What manner of Covenant was and is the Law Answ There be severall opinions herein and they may be reduced into these five Either 1. A Covenant of works or 2. A Covenant of grace or 3. A mix'd Covenant both of works and grace or 4. A subservient or annexed Covenant or 5. Arenewed Covenant Yet as they differ one from another so shall I differ somewhat from them all Quest But before you shew us your owne judgement herein Let us understand what they meane that hold those severall opinions distinctions Answ First they that understand it as a pure Covenant of works conceive that about the Covenant God did make it and intend it to be a Covenant that should give life upon condition of keeping and performing it personally and perfectly Secondly they that thinke it to be a Covenant of grace think that there was no Covenant of works made with men since that made within Adam in Paradice before his fall and so consequently it must be a covenant of grace Thirdly they that thinke it to be a mix'd Covenant doe looke upon it as having some grace in it as in the preface I am the Lord thy God and in the second Commandement God shewing mercy unto thousands Fourthly they that thinke it to be a subservient or annexed Covenant say that God did give it as an apendix to the Covenant of Grace which he made with Adam and renewed with Abraham Isaac and Iacob Fifthly they that make it a renewed Covenant hold that the summe of the ten Commandements was included in that command given to or agreement made with Adam and that the giving of the ten Commandements or morall Law to Israell was nothing else but a clearer and fuller delivery and discovery of that Law Q. Now what manner of Covenant is the Law and under what notion is it to be considered Ans The Law is considered two wayes either as a Covenant or else as a Testament and so relates to two distinct sorts of persons to the one in the former sense and to the other in the latter sense Q. What manner of Covenant is it A. Doubtlesse a pure Covenant of works to some men but not to all and that appeares clearely by these three following reasons 1. Reas 1. Reas Because it doth require works to justification and salvation Lev. 18.5 Ye shall therefore keepe my Statutes and my judgements saith the Lord which if a man doe he shall live in them So Rom. 10.5 Moses describeth the righteousnesse of the Law that the man which doth those things shall live by them so Gal. 3.12 Ezek. 20.11 Rom. 2.13 2. Reas Reas 2. Because it threatens damnation to those that doe not continue in doing the works and performing the conditions thereof Deut. Gal. 3.10 Deut. 27.26 Mat. 5.19 Iam. 2.10 and therefore must needs be a Covenant of works 3. Reas Reas 3. That which is directly opposite to the Covenant of grace in point of justification and salvation must needs be a Covenant of works but the Law is so see Gal. 3.18 Rom. 4.2.6 6.14 15. 11.6 Eph. 2.8 9. Object Object But doth not the Apostle say Is the Law against the promises importing strongly it was not against the Promises Gal. 2.21 Answ One thing may be said to be contrary to another either in way of (b) Mat. 12.30 enmity and opposition and inconsistencie or else in tearmes and conditions In the former of these senses the Law is not against the promises for they are both of them the will of God and consist without destroying each other or being adversaries one to another But in their tearmes and conditions they are very contrary one to another for the one requires works and the other faith which conditions are (c) See the Script in the third Reason often put in opposition one to another Secondly the meaning of that text in the Galathtans that the Law is not against the promise may be this that the Law did not nor could not hinder the promises to justifie those that did believe in Christ and in the promises As a Statute-law amongst men though it be against the justifying of a man that breaks it yet it cannot hinder a man to be justified and acquitted by a pardon of grace Luther gives this exposition of the place that the promises of God hangeth not upon the Law for his promise doth not stand upon our worthinesse neither doth our sinnes committed against the Law hinder God to performe his promises to us Object Object Sure the Law or ten Commandements could not be a Covenant of works because the Covenant of grace was given foure hundred and thirty yeares before it Answ Answ Vpon the same ground there should be no Covenant of works at all for the Covena nt of grace was ever before the Covenant of works and God did never intend the salvation of men no other way then by grace as I have in the first part of this book proved Object Object You say the Law is a Covenant of works in what sence doe you understand it to be a Coveuant of works Answ Answ The greatest doubt and kruple about the Law doth consist in this objection and upon this hinge
the Gospell is the chiefest part of Christ's will and the best Testament because it is stablished upon [r] Heb. 8.6 better promises as afterwards I shali shew Quest Is the Law or ten Commandements morall and doth it remaine in force now in the dayes of the new Testament and since Christ as well as before Answ Yes doubtlesse Answ the Law is morall and doth continue in force as well since Christ as before but yet there is some difference in the administration of it since Christs comming and the administration of it before his comming Quest How is it proved that the Law remaines in force since Christs time Reas 1. To prove the continuance of the Law now in the dayes of the Gospell Reas 1. Because Christ hath not taken it away for he saith [r] Mat. 5.17 He came not to destroy the Law but to fulfill it and these words Christ speakes to the Iewes who had a prejudice against him as thinking he did intend to destroy the Law But Christ bids them that they should not thinke that he came to destroy it But rather as in another place he exhorts them to [Å¿] Mal. 4.4 to remember the Law of Moses the servant of the Lord. Object Object But then Christ had not fulfilled the Law which since he hath done and therefore is called the end of the Law Rom. 10.4 Answ Doubtlesse Christs fulfilling the Law Answ did not tend to the utter and perfect destroying of the Law Note that Christ is not called absolutely the end of the Law but the end of Law for righteousnesse and that not to all but to those that doe believe Rom. 10.4 Reas 2. and to the taking of it away that it should continue no longer but his fulfilling the Law was to satisfie the Law for the sinnes of those that did and should believe And Christ was the end of the Law for righteousnesse or as it was a Covenant of works and that not to all but to every one that believeth as the Apostle saith in that place Reas 2. Another Reason to prove the continuance or morality of the Law is that the [*] See 1 Joh. 2.4 Apostles did approve of and establish the Law As for example saith Paul The Law is [t] Rom. 7.12.14 holy just good and spirituall if it be [u] 1 Tim. 1.8 lawfully used And in another place he take away that suspicion that some had of him or an objection that they might make against him that he did overthrow the Law totally [u] Rom. 3.31 Doe we then saith he make voyd the law through faith God forbid yea we establish the law It is as if he had said you Romans doe not mistake and misjudge me about the Law neither thinke you that by my preaching and tendring the Covenant of grace unto sinners so freely or my care in bringing believers from under the Law and the Menaces threatnings and curses thereof I doe intend to destroy and nullifie the Law oh noe I am so farre from destroying the Law hereby that I doe rather confirme it according to the intent and purpose of God in giving and instituting it Reas 3. Reas 3. Because the Apostles did cite and urge the Law both for the doing of good and against the committing of evill When the Apostle Paul teaches the Church of Corinth how she was bound to maintaine her Ministers he urges the Law for it [w] 1 Cor. 9.9 Say I these things as a man or saith not the Law the same also See Eph. 6.1 1 Cor. 14.21 for it is written in the Law of Moses thou shalt not muzzle the Oxe that treadeth out the corn So Iames saith [x] Jam. 2.8 If ye fulfill the royall Law ye doe well Againe [y] Jam. 2.9.11 Iames and [z] 1 Joh. 3.4 Iohn agree in this that whoever commits sinne kills or the like transgresseth and breaketh the Law Reas 4. Reas 4. Because men are blamed and condemned for breaking and transgressing the Law Thou that makest thy boast of the Law through breaking the Law dishonourest thou God Rom. 2.23 and that by Law here is meant the morall Law appeares evidently in ver 21.22 See also Rom. 12.19 Many more Reasons I might alleadge for to prove the morality and continuance of the morall-law in the dayes of the Gospell but these are sufficient Object Object Though the MORALL LAW doth continue in the dayes of the Gospell yet it concernes not believers neither doth it belong unto them for they are free from it and dead to it under it as the Scripture frequently speakes Answ Though it be a blessed truth and worth our understanding and knowlege that believers are free from the Law Answ dead to the Law and not under the Law yet in receiving this truth we must have a care that we doe not entertaine an errour with it Therefore I will discover according to the Light I have in what sence this is true and in what sence it is not and how the morall-law doth concerne beleevers and how it doth not and that I may make it the plainer appeare I will state it in these three Questions Quest 1. Of what uses and concernment is the morall-law unto believers Quest 2. How and in what sences are believers free from the law dead to the law and delivered from the Law To answer the first Question Quest Of what uses and concernment is the morall unto believers Ans 1. Answ It doth discover unto them what manner of God their God is for as his Law is that comes from him such he himselfe is His Law as you heard before is holy and just and good so is God himselfe [a] Joh. 24.19 1 Sam. 6.20 a holy God whose nature is [b] Heb. 1.9 Hab. 1.13 utterly against sinne and whose eyes cannot behold iniquity a just [c] Esa 45.24 God who will not justifie nor acquit the [d] Exod. 24.7 guilty without satisfaction for sinne and yet a good God [e] Luk. 18.19 who hath made his son [f] 2 Cor. 5.21 to be sinne for sinners and a [g] Gal. 3.13 curse for those that were under the curses of the Law Oh! let believers looke upon the Law of God that they may consider what manner of God their God is Object Object It is not a legall knowledge of God or a knowledge of him by the law that is enough for believers to have but they must know him a reconoiled God to them and as a Father and this knowledge the Gospell onely teacheth Answ It s very true that a legall knowledge of God is not enough to save men Answ and that it is the Gospell that doth discover God as a reconciled God and Father Yet doubtlesse believers when they have a Gospell-knowledge of God are not excluded nor prohibited from a legali knowledge of him As the children of a King or Emperour know their
father to be their Soveraigne and head as well as their Father God in Scripture is called the God and Father of our Lord Iesus Christ [h] 2 Cor. 11.31 and the [i] Eph. 1.17 God and [k] 1 Cor. 11.3 head of Jesus i.e. believers so our [l] Gal. 1.4 Col. 2.2 God and Father and Jesus Christ called him his [m] Joh. 20.17 Rev. 3.12 God as well as his Father and the Apostle writes to the Hebrewes who were believers that their God was a [n] Heb. 12.29 consuming fire So that believers are to looke upon God as he is in his infinite holy and glorious Majesty and Being as well as he is in his grace love and mercy to them through Jesus Christ Yet let not this knowledge be rested in not thought to be perfectly attained to for as Luther said it is not only a horrible but a damnable thing The Angels and Saints doe often stile God THE LORD GOD ALMIGH TY. Rev. 4.8 11.17 15.32 16.14 19.15 21.22 The Law is called the strength of sin because sin had no power to condemnt a man if it were not for the law to thinke of God without Jesus Christ Secondly The Law is usefull unto believers to make them more prize and praise the wonderfull free and rich love and graee of Iesus Christ to them This use Paul made of it when he look'd upon the Law as the strength of sinne he cries out with a joyfull acclamation Thanks be to God who giveth us the victory through Iesus Christ our Lord. 1 Cor. 15 56 57. Thridly the third use that believers may make of the Law is to be a Discoverer and Convincer of sinne unto themselves As the Apostle saith to believes [o] Jam. 2.9.11 If ye have respect to persons ye commit sinne and are convinced of the Law againe saith he If thou kill thou art ateansgressor of the Law Yea doubtlesse the words of Paul [p] Rom. 7.7 I had not knowne sinne except the Commandement had said thou shalt not covet doe declare that he had discoveries and convictions of sin by the Law after his first believing and that is the most proper and genuine scope and meaning of that text for Paul there vindicates the Law and the use of it Also the experiences of the Saints teach this to be true for seldome doe the Saints commit sinne especially if it be an outward sinne but the Commandement which they broke and against which they then sinned represents it selfe to them to reprove them for the sinne Object Object But doe not you hereby put believers againe under the Law for if the Law hath power to convince them hath it not then the force of a Covenant of works upon them Answ Oh no Answ I am very farre from bringing believers that are once rightly judiciarily and upon good grounds delivered from the Law under the power of it againe neither doth this at all bring a believer under the Law againe for note that the Law hath an enlightning and informing part and an accusing and condemning part And herein the Law is like a candle that a man may have light to see poyson in his chamber yet he need not burne his chamber with the candle A beleever may let the Law be his Informer but not his Iudge Fourthly the Law teacheth believers to have no confidence in the flesh Gal. 2.19 for it is a curse to the pride and presumption of believers as well as of unbelievers And therefore doth the Apostle experimentally say I through the (q) i.e. The Law of Moses or it may be understood of the law of Christ law am dead to the Law that I might live to God That is the law breaks off my hope and takes away my confidence of being justified or saved thereby As it was the people of Israell so it is with many now yea true believers that they thinke themselves (r) Exod. 19 8. holy till the Law appeares to them Obj. You make the Law as large to believers as to unbelievers Object and you shew of what uses the Law are to believers but under what other notions and considerations are believers to looke upon the Law Answ 1. Answ They are to look upon it as the Law of Christ Å¿ Gal. 6.2 Beare ye one anothers burden saith the Apostle and so fulfill the Law of Christ by the Law of Christ in this place is meant the same with that in the thirteenth of the Romans the ninth vers Thou shalt love thy neighbour as thy selfe Object Object But how are believers to consider it as the Law of Christ Answ 1. Answ Rom. 13.9 Although indeed the Gospell is more properly the Law of Christ Esa 42.4 As it is instituted by Christ as he is King Iohn 13.34 therefore called the royall law 2. As it s explained and expounded by Christ as he is Prophet and a new Command and doe not look upon it as it was first handed out and delivered by Moses 3. As it is fulfill'd and satisfied by Christ as he is Priest and so laid up in the Arke Christ Heb. 9.4 Secondly Believers are to looke upon the Law as contracted and epitomized and so instead of ten commandements to looke upon them as two yea one and comprehended in that one word love as the Apostle saith [t] Rom. 13.10 Love is the fulfilling of the Law and in another [u] Gal. 5.14 place the Law is fulfilled in one word Thirdly Beleevers are to looke upon the Law as weake and imperfect to help them now they are sinners For what the Law [u] Rom. 8.3 could not doe in that it was weak through the flesh and againe the Apostle [w] Heb. 7.19 saith the Law made nothing perfect And this was typed out in Moses who could not nor did not bring Moses to Canaan Fourthly Beleevers are to looke upon the Law as written in rheir hearrs [w] Esa 51.7 Hearken unto me saith God ye that know righteousnesse the people in whose heart is my Law And God promises faying [x] Heb. 8.10 I will put my Law into their mindes and write them in their hearts Object Object But are not believers to looke upon the Law in the Letter and written in the Bible Ans Yes doubtlesse Answ they are to goe to the Law and to the Testimony and to observe what is written Esa .. and to have an high and honourable esteeme of the Scriptures And to say as Paul [y] Rom. 4.3 said What saith the Scriptures It was the practise of [z] Joh. 7.38 Mat. 21.42 Christ and his [a] 1 Tim. 5.18 2.3.16 Jam. 4.5 Object Apostles when they did affirme any thing to prove it by Scripture Object But if the Law be written upon the tables of the heart a man need not at all looke upon the Letter without Answ Though Christ was the Law-giver
null'd and we Gentiles have nothing to doe with that administration but we are to receive both Gospell and Law at the hands of Christ and to learne to know the administration we are under and not to serve the Lord as the Iewes did in feare and in the oldnesse of the letter but [i] Luk. 74. without feare I meane a legall feare and in [k] Rom. 7.4 newnesse of Spirit and in this sence is the Law called a new Commandement because it had a new administration For note that Christ did with the Law and old Testament as a Gold-smith doth with old coyne that wants in goodnesse of mettle and weight he casts into the fire and among much more precious mettle doth cast it and stampt it anew with this impression THE NEW COMMANDEMENT AND LAW OF CHRIST Quest What is the difference or are the differences between the Law and the Gospell Answ Gods different ends in giving the law and Gospell First they differ in the ends of their institution for God did never intend that the two Covenants should be for the same end Object Object No did he not intend his owne glory in both Answ Answ Though God had that generall end viz. his owne glory in giving both Covenants 1. In respect of God yet two particulars it did much differ First First In respect of God himself For in giving the Law he had in I more speciall manner a regard to his owne Power and Justice but in giving the Gospel he had regard to his owne free grace mercy and goodnesse And he instituted his Law for the exaltation of the one and his Gospel for the advancement of the other 2. In respect of men 2. In respect of men God did intend the Law and Gospel for different ends for he never intended by giving the Law that any should be justified or saved thereby as I shewed before but in giving the Gospel Gods maine end with relation to men was that they should have [m] John 20.31 Life Secondly The Law and Gospel doe differ in their righteousnesse and conditions For the righteousnesse of the Law saith thus [n] Rom. 10.5 He that doth these things shall live in them But the righteousnesse of the Gospel called the righteousnesse of faith saith on this manner [o] vers 11. Whosoever beleeveth on him i. e. Christ shall not be ashamed or confounded Here you see plainly that the Law requires mans own righteousness but the Gospel reveales and requires Christs righteousness as it 's Written [p] Rom. 1.17 There i.e. in the Gospel is the righteousnesse of God revealed from faith to faith The Law requires doing and that by a mans selfe as a condition of Salvation but the Gospel requires beleeving in Christ Object But did you not say before that the Law was not given with an intention that any should be saved thereby and yet now you make doing a condition of salvation as if men might be saved by doing Answ See pag. 106. I say againe that God did never intend that men should be saved by the Law or by their owne doings but yet whosoever will attempt that way and put himselfe to be saved under that Covenant he must performe the condition thereof which is doing But it is impossible that the Law should give life it being not instituted for that end and it is as impossible that men should work and performe the conditions of the Law Thirdly They differ in their Mediators for [q] Lev. 26.46 Deut 5.26 27. Moses was the Mediator at least typically of the Law but [r] Heb. 8.6 9.15 12.24 Christ is the Mediator of the Gospel Fourthly They differ much in their promises for all the promises of the Law are conditionall or temporall but the promises of the Gospel are [Å¿] Heb. 8.6 farre better being for most part if not all in a sense free as also spiritual and eternall Fourthly They differ in their Ordinances For the legall Ordinances are called [t] Heb. 9.10 carnall i.e. more outward and lesse spirituall but the Gospel-ordinances are called [v] Rom. 15.27 spirituall things Fifthly They differ in their confirming Seales For the Law was sealed and confirmed to the Jewes by the [u] Heb. 9.13.18 19. bloud of beasts as of Buls Heifers Goats c. But the Gospel or new Covenant is sealed and confirmed by the [w] Mat. 26.28 bloud of Jesus Christ I might instance in other seales but I come to the sixth difference Seventhly They differ in this that the Spirit is not given by the Law but by the Gospel as the Apostle interrogatorily argues [x] Gal. 3.2 Received ye saith he the spirit by the works of the Law or by the hearing of [y] i. e. The doctrine of faith Gal. 1.22 faith Object What doe you meane that the spirit was not at all given under the Law Answ No I mean not so for the Spirit was given to [z] 1 Pet. 1.11 holy men of God under the Law though not in the like measure as since Christs Ascension but I meane that it is not the Doctrine or preaching of the Law that is the outward meanes to convey the Spirit unto men but the doctrine and preaching of the Gospel Eigthly They differ in their Light Lustre and Glory The holy Ghost [a] Heb. 9.8 signifies that the way into the holiest of all was not yet made manifest while as the first Tabernacle or Covenant was standing On the other side the same Spirit [b] 2 Tim. 1.10 testifies that life and immortality came to light by the Gospel And concerning the Lustre of the Gospel it is said to [c] 2 Cor. 4.4.6 shine And for the Law though it was glorious yet it had [d] 2 Cor. 3.9.10 no glory in this respect saith the Apostle by reason of the glory that excelleth which was the glory of the Gospel Ninthly They differ in the promulgation and manifestation of both For the Gospel hath two speciall priviledges and pre-eminences of the Law in the promulgation of it 1. That it is to be preached chiefly mainly but the Law accidentally and occasionally This is the Commission and Message of Christ [e] Mark 16.15 Luk. 9.2 Luk. 9.6 Goe and preach the Gospel and it was the [f] Acts 5.42 and 7 3. and 8.25 Rom. 15.9 practice of Christs Apostles to preach the Gospel altogether Insomuch that Paul [g] 1 Cor. 2.2 saith that he determined to know or make known nothing among the Corinthians save Jesus Christ and him crucified And the reason why Ministers were and are called [h] 2 Cor. 3.6 the Ministers of the New Testament and [i] 2 Cor. 1.15.23 Ministers of Christ and of righteousnesse because they did preach the New Testament and did teach Jesus Christ and his righteousnesse The Gospel hath this preeminence of the Law in the promulgation of it in that it is to be preached
the Covenant of grace requires but (n) Mat. 11.29 easie duties and performances but the Covenant of workes requires irksome toylsome and chargeable duties and performances Obj. Doe you call plucking out the right eye cutting off the right hand denying our selves taking up the crosse daily c. but easie duties A. 1. As Solomon (o) Pro. 14.6 1 Iob. 5.3 saith To him that bath understanding knowledge is easie so to them that are spirituall the Commandements of God are (p) Ro 7.22 easie and not grievous For it is somewhat (q) Cor. 5.14 11.8 naturall to a regenerate man to obey God as it is to a wife or a childe to obey the husband or father 2. The duties commanded in the Covenant of grace are easie to beleevers because Christ performes them in and for them As the Apostle (r) Gal. 2.20 said It is Christ that liveth in me (s) Phil. 4.13 Againe saith he I can doe all things through Christ that strengtheneth me The weight lyes more heavy upon the shoulders of Christ then upon mens shoulders Christus jubet juvat litera jubetur spiritu donatur as the care of providing for the family is more upon the father then upon the children and the husbandman is as much and more concerned in the fruitfulnesse of his field then his servant though the servant works also Q. But doth not the Covenant of grace also threaten Beleevers that are under it if they be disobedient and commit sin A. Yea sure there bee threatnings that doe belong to the Covenant of grace or the Gospel and these threatnings concerne those Beleevers that are under it but yet they are not such threatnings as are the threatnings of the Law viz. threatnings of damnation Q. What then are those threatnings of the Covenant of grace that concerne beleevers A. God (t) Psa 89.31 32. 2 Sam. 7.14 saith concerning beleevers That if they breake his Statutes and keep not his Commandements he will visit their transgressions with a rod and their iniquities with stripes Ob. Doth the Lord then chastise his owne children for their sins A. 1. Though most commonly Gods indulgence u Num. 23 21. Exo. 34.6 affection and tendernesse to his children be so great that he passes by millions of failings in them without (w) Iam. 1.5 so much as upbraiding or reproving them much lesse correcting or chastising them And though at other times God does correct them but not (x) Iob 1.8 at all for their sinnes as he did Job but to (y) Joh. 9.3 glorifie himself and to make them (z) Heb. 12.10 partakers of his holinesse yet 2. Without doubt God doth sometimes chastise his children for their sinnes as he did the Corinthians for their unworthy and unholy partaking of the Lords Supper For the Apostle saith For this cause many are weake and sickly among you and many are fallen asleep So Christ threatned the Churches of (a) Rev. 2.16 Pergamus (b) v. 20.22 Thiatyra and (c) Chap. 3.16 Laodicea Ob. But what wayes and kindes doth the Lord use to chastise his children A. 1. Sometimes in their souls by (d) Psal 51.8 9.10 11. withdrawing or witholding the sweet presence and powerfull working of his gracious and free Spirit whereby their soules are filled with sorrow trouble and terrour insomuch that they oft cry out like the (e) Psal 77.9 Prophet Hath God forgotten to be gracious hath hee in anger shut up his tender mercies 2. Sometimes the Lord chastiseth his children in their bodies with (f) Psal 38.7 8. sicknesse and weaknesses as you heard before of the Corinthians 3. Sometimes the Lord chastises them in their children friends and estates as he did (g) 2 Sam. 12 14 15. David (h) 1 Sam. 3 12.4.13 Eli and others 4. Sometimes the children of God may be (i) 2 Thes 3.14 suspended and excommunicated out of the society of Saints cast out of the Church and delivered unto Satan as the (k) 1 Cor. 5.5 incestuous person was who notwithstanding doubtlesse was a (l) 2 Cor. 2.6 7 8. true beleever Ob. How doth it consist with Gods love that he should correct and chastise his children A. Oh consider that Gods chastisements are but fatherly Remembrances and speciall signes of his love As the Apostle saith Whom the Lord loveth he (m) Heb. 12.6 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Greek word signifies as wel instruction as correction so the Hebrew word musar signifies Prov. 3.12 chasteneth and scourgeth every son whom he receiveth The Lord corrects his owne children to shew his care of them and also because they are not to be * 1 Cor. 11.32 Jer. 30.11 condemned with the world therefore they should not set light by his correction as the (n) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heb. 12.5 phrase is God oftentimes leaves the wicked and ungodly (o) Iob 21.9 unpunished And it s one of the greatest judgements for God to give a man his full (p) Hos 4.17 Pro. 14.14 As Abraham its probable suffered Ishmael to persecute Isaac because Ishmael was to depart and Isaac to abide So doth God suffer the wicked to persecute his children God called Ephraim his deare son when he was under chastisement Ier. 31.28 scope in sinne and its a signe that God cares not for such a man that hee leaves uncorrected And in this God deales as men use to doe viz. to have a stricter eye and hand upon their children then upon strangers because they intend that their children shall abide in the house and enjoy a fathers portion but that strangers shall be cast out Ob. But how can God correct his children for their sinnes seeing Christ hath made satisfaction for them A. Be confident of this that God doth not chastise his children because he is unsatisfied for their sinnes or dissatisfied with their persons For he hath said that he hath found a ransome and that he is (q) Mat. 3.17 and 17.5 well-pleased in Christ and doth much delight in them through him and that their sinnes are not (r) Rom. 4.6 imputed unto them As a naturall father doth not scourge his children Saints should account it a great honour to have God lay his hands upon them As some formerly accounted it an honour to be killed by the hands of Hercules or Aeneas because hee is unreconciled to them or because that should make satisfaction for their faults but because that way may prove advantageous to his children for the time to come So saith the Apostle The Lord corrects his children that they may be partakers of his holinesse And the Prophet (s) Esa 27.9 saith By this shall the iniquity of Jacob be purged Q. Doth the Covenant of grace or the Gospel give any liberty to sinne or any incouragement for men to continue therein A. Oh no but it doth (t) Tit. 2.11 teach and should teach all men to deny all