significat rem quandam aâ—ct aÌ„ charam five thesaurus fuerit â—ive res alia quâ—cunque perfect obedience cannot merit forgivenesse of sins past purchase Gods favour being justly displeased for sin and deserve everlasting life When the wicked and their best works are an abomination to the Lord it cannot be imagined that any Covenant should passe betwixt God and man a sinner wicked ungodly miserable but in and through a Mediatour It was such a Covenant whereby the spirituall seed was made a Kingdome of Priests an holy Nation and a peculiar treasure unto the Lord. The word Segullah signifies ones owne proper good which he loveth and keepes in store for himselfe for his speciall use a rare and exquisite treasure a thing desired deare and singular or proper to a man himselfe The Hebrew Logicians call their fift predicable Segullah Others interpret the word a beloved treasure a glorious thing to be desired an holy treasure a treasure which hath both magnificence splendour and ornament Eccles 2. 8. the peculiar treasure of Kings Aquila renders it substance Sym treasure or peculiar substance the Septuagint plenty of riches so as it doth import multitude or great abundance Vatablus a treasure entirely beloved 1 Chron. 29. 3. I have of mine owne proper good of gold of my proper goods of excellency that which was most deare unto me of gold most pure and refined that which is chosen and laid up in a treasury A peculiar people then is a people entirely beloved of the Lord which is proper to him the possession whereof pertaines to none other which he layeth up as it were in his treasure Exod. 19. 5. The Chaldee Paraphrast renders it ye shall be beloved before me Theodâ—t a chiefe speciall or excellent people and so Deut. 26. 18. The Paraphrast hath it he chose to himselfe Israel his beloved and in other places And so other Hebricians Segullah signifieth that they should be beloved before him as a desirable treasure which Leâ— Iudah peculium Vataâ—l ut thesaurus unicè dilectus prae cuâ—ctis populis Theod. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sept. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or abundantia abundant aâ—teÌ„ ornamenta quae sunt pretiosa itaque recondunt etiam c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tit. 2. â—4 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Pet. 2. 9. a King delivereth not into the hands of any of his officers but keepeth to himselfe R. Menachen in Exod. 19. Mal. 3. 17. The Greek translation turns it a people for peculiar possession Aqu. a peculiar people deare and precious which he will not part withall In the new Testament both expressions are used for Paul calleth them a peculiar people Peter a people for peculiar possession which God doth challenge as proper to himselfe Vulg. Populus acquisitionis Eph. 1. 14. This was the priviledge of the Jew which he obtained by this Covenant and it is often mentioned to the praise of Gods free-grace and love towards them Deut. 7. 6. 14. 2. 26. 18. The Lord hath chosen Jacob unto himselfe Israel for his peculiar treasure Psal 135 4. But this priviledge they could never obtain by the Covenant of works by it they could never have been a Kingdome of Priests or a peculiar people they could never have obtained the adoption or have inherited the Kingdome of Heaven These are priviledges vouchsafed of meere grace in Jesus Christ in whom we are adopted and made Kings and Priests unto God Calv. Iâ—stit lib. 2. ca. 7. Sect. 7. Rom. 9. 4. 1 Pet. 2. 9. Revel 1. 5. 5. 10. Exod. â—0 â— Secondly in the promulgation of the Law the Lord proclaims himselfe to be the God of Israel saying I am the Lord thy God which have brought thee out of the land of Egypt out of the house of bondage Some hold these words to be the affirmative part of the Commandment in which the Gospel is preached and the promises contained therin offered Others that it is a Preface to the whole Law or prefixed as a reason to perswade obedience to the first Commandment But universally all acknowledge them to be the free Covenant which promiseth pardon of sin and requireth Deut. 10. 14. faith in the Mâ—ssiah God is the God of all creatures because he made and doth conserve all but by peculiar right he is the God of his Church because he hath chosen it to be heire of his Kingdome whence the people are said to be blessed that have God for their God The Covenant of grace is expressed in these Psal 33. 12. 144. 15. words I will be thy God and thou shalt be my people Wherein God promiseth to be favourable to the iniquity of his servants and to remember their sins no more and to blesse them with all spirituall blessings in heavenly things When God then saith to Israel Jer. 31. 33. 32. 3â— Ezek â—â— 20. I am your God which brought you out of the land of Egypt doth he not propound himselfe as their King Judge ' Saviour and Redeemer Spirituall Redeemer from the bondage of sin and Satan whereof that temporall deliverance was a type And although Hemming Syntag Decal there be no expresse mention of a Mediatour in the Law yet it is included in the word of promise I am thy God From Evangelicall promises and the remembrance of them and a late type the Lord makes beginning when he gave his Law And it is further to be noted that as these words I am the Lord thy God are prefixed to the first Commandment in the Law so are they annexed Levit. 19. 4 6 11 12 16 30 31 32 37. Levit. 18. 5. to all others in sundry places of Scripture as an argument to move to sincere obedience Least the Jewes should feare as it commeth to passe in doubtfull matters they heare that the rule of life is prescribed unto them of the true and only God who is theirs by Covenant Least diffidence should make them slacke God comes familiarly and commends his gracious Covenant unto them The reason from all this is plaine that Covenant wherin the Lord promiseth or proclaimeth himselfe to be the God of Israel is the Covenant of grace which God made with Israel But in giving the Law upon Mount Sinai God promised and proclaimed himself to be the God of Israel Thirdly Christ our Saviour thus reciteth the first Commandment Heare O Israel the Lord our God is one Lord therefore Mark â—2 29. Deut. 6. 4. thou shalt love the Lord thy God with all thy heart And Moses in the explication of the Decalogue condemneth incredulity saying Deut 6. 16. Exod. 17. 7. Ye shall not tempt the Lord your God as ye tempted him in Massah for there they tempted God by incredulity Where it is most apparent that in this first Precept we are enjoyned to take God to be our God to choose him to be our portion to cleave unto him to trust in him as our only Saviour And
pointeth unto him killeth corruption and converteth the soule In the Epistle to Gal. 3. 10 17. Act. 7. 53. The law was giveÌ„ ad ordinationes angeloruÌ„ Syr Ar per mandatum as Rom. 13. 2. as a son is said to doe ad nutum patris as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is used Num. 16. 34 or secundum juxta oâ—dinationes as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth Gen. 1. 21 paralell to this are Gal. 3. 19. Heb. 2. 2. The reason truth of these sayings seem to be that the Angel which appeared to Moses in the bush v. â—5 and was with him in the wildernes v. 39. did out of the midst of the Angels which did on every side coÌ„passe him about give the Law upon Mount Sinai whereof the Sanctuary was a figure 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the same that decretum vigils the Galathians the Apostle opposeth the Covenant of Grace to the Law in many things as that the Law accurseth every one that continueth not in all things that are written in the booke of the Law to doe them that it was foure hundred and thirty yeares after the Covenant which was confirmed before of God in Christ c. But it is to be remembred that in those passages the Apostle disputeth against the Jewes who trusted in the workes of the Law and thought by the blood of Bulls and Goats to be purged from their sinnes or of them that joyned the Law with Christ in the matter of Justification as if Justification had been in part at least by the workes of the Law which the Apostle every where condemnes as contrary to the intent and purpose of the Lord in giving the Law The contrariety then of the Law or Old Testament even of the Law as it beareth the figurative sprinkling of the bloud of Christ and so pointeth us to him unto the new Testament or Covenant of grace is not in themselves but in the ignorance pride and hardnesse of heart of them who understood not or did pervert the right end of the Law as if it was given for Justification The Law as it opposed to Christ doth accurse every one that continueth not in all things that are written in the booke of the Law to doe them because he that trusteth in the Law is convinced by the Law to be a transgressour but the Law as given to them that be in Covenant doth reprove every transgression and convince every man of sinne who continueth not in all things that are written in the book of the Law to do them but doth not accurse the offendour in every jot or title because in Christ sin is pardoned and forgiven To the Jew who rested in the works of the Law and refused Christ the Law which was given foure hundred and thirty yeares after did make void the promise or Covenant confirmed before of God in Christ But according to the true meaning of the Law and to them that used it aright it did not make void the promise but establish it What the Apostle citeth of the Law out of Deuteronomy and noteth of the giving of the Law after the promise is for substance preached by the Prophet Jeremy at the Lords appointment when he speaketh of this Covenant of grace without all question Heare ye the words of this Covenant and speake unto the men of Judah Jer. 11. 2 3 4 5 6. and say unto them thus saith the Lord God of Israel Cursed be the man that obeyeth not the words of this Covenant which I commanded your Fathers in the day that I brought them forth out of the Land of Egypt from the iron fornace saying obey my voice and doe them according to all which I command you so shall ye be my people and I will be your God That I may performe the oath which I have sworne unto your Fathers to give them a Land flowing with milke and honey as it is this day Then answered I and said so be it O Lord. Then the Lord said unto me proclaime all these words in the Cities of Judah and in the streets of Jerusalem saying Heare ye the words of this Covenant and doe them This Covenant then which God made with Israel was for substance one with that he had made before with the Patriarks that is it was a Covenant of grace and mercy though the Law to them that rested in the works thereof and perverted the right use and end of the Law was a killing letter and ministration of death CHAP. VIII A particular explication of the Covenant that God made with Israel and what Moses brought to the further expressure of the Covenant of Grace THis doubt being thus discussed we may proceed with more facility to lay open the particulars of this Covenant God of his free-grace and mercy made this Covenant with Israel upon Mount Sinai fifty daies after the Israelites were delivered out of Exod. 19. 28. Egypt as fifty daies after the deliverance of his people from the bondage of sin and Satan the same Lord proclaims his Gospel or new Covenant upon Mount Sion in Jerusalem the Metropolis or Isa 2. 2. Micha 4. 2. Gal. 4. 24. Heb. 12. 18. royall seat of Abraham or Davids seed God I say of his infinite love and undeserved mercy did make this Covenant for if he remember mercy when he performeth his Covenant then it was of meere grace that he entred into Covenant Also it is of mercy Ps 103. 17 18. Nehem. 9. 32. Hos 2. 19. that God doth troth-plight him unto any people for the promise runneth I will betroth thee unto me for ever yea I will betroth thee unto me in righteousnesse and in judgement and in loving kindnesse and in mercies But when the Lord made this Covenant he betrothed himself unto Israel And when he made this Covenant he did more fully proclaime his great name and make his mercy better knowne then formerly he had done for Exod. 14. 6 7. ought we find For he passed by before Moses and proclaimed The Lord the Lord God strong mercifull and gracious long-suffering abundant in goodnesse and truth keeping mercy for thousands forgiving iniquity and transgression and sinne and that will by no meanes cleare the guilty visiting the iniquity of the Fathers upon the children unto the third and the fourth generation Which glorious description of Almighty God is often Numb 14. 18. Psal 86. 15. Psal 103. 8. 145. 8. Nehem. 9. 17. Jon. 4. 2. Exod. 6. 3. mentioned by Moses and the Prophets as the ground and foundation of their faith hope and comfort And whereas he had appeared to Abraham Isaac and Jacob by the Name of God Allmighty Now he was knowne to the Israelites by his Name Jehovah which Name denoteth both Gods being in himselfe and his giving of being unto that is the performance of his word and promise in which latter respect he here saith he was not knowne to the Fathers by this Name or as the Greek and
Matth. 11. 28. The old Covenant was from Mount Sinai Heb. 12. 18. the new from Sion heavenly amiable and pleasant Psal 2. 6. The old Covenant excludes the Gentiles the new admits them The old promiseth life in Canaan the new in Heaven But not to examine these things particularly by this explication it appeares the Divines of this opinion make the old Covenant differ from the new in substance and kind and not in degree of manifestation as also did the former Most Divines hold the old and new Covenant to be one in substance and kind to differ only in degrees but in setting down the differences they speake so obscurely that it is hard to find how they consent with themselves For most commonly they distinguish them thus The old Testament promiseth life to them that obey the Law and condemnes all not perfectly conformable the new doth freely pardon sinnes and give Salvation to them that believe in Christ The old was written by the finger of God in tables of stone the new by the Spirit of God in the fleshie tables of the heart The old was the ministery of death a killing letter the new the ministery of the quickning Spirit The old did lay upon the necks of the Fathers an intollerable yoke of rites and commandements the new doth impose the easie yoke of the Spirit enduing us with the Spirit of Adoption and liberty of the Sonnes of God The old doth involve the Doctrine of the Grace of the Messiah under the shadowes of types and rites the new doth containe the fulfilling of the tipes and figures Moses is the typicall Mediatour of the Old Testament Christ is the true Mediatour of the New The old is sealed by the blood of Sacrifices the new is ratified by the blood of the Mediatour the and death of the Testatour The Old by oblations did not pacifie the wrath of God nor purge the conscience the new containes the true propitiation in the blood of Christ The old was imperfect intolerable weake and therfore to be abolished the new perfect easy and to continue for ever c. with other the like before mentioned And many things herein are spoken truly but how all these differences should stand if they be not Covenants opposite in kind it is not easy to understand Some few have laboured to reconcile them one of these two wais First that the Old Testament doth promise life eternall plainly under the condition of morall obedience perfect that is under a condition altogether unpossible together with an heavy burden of legall rites and an yoke of most strict pollicie but covertly under the condition of repentance and faith in the Messias to come prefigured by tipes and ceremonies that by this forme of doctrine worship and policie a proud grosse and stiffe-necked people might be more tamed and convinced of their owne unrighteousnesse and that by such a pedagogue they might be led to Christ who was more obscurely manifested under those shadows The second is By a distinction of Moses his proposition of the Law from God unto that people which as they would is done either with exaction of perfect obedience deserving eternall life and threatning eternall curse to all that continue not in every thing of the booke of the Law to doe it Deut. 27. 26. or in a comfortable moderation and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 promising blessings to those who doe what they can to performe it The first is a perfect and exact draught of the Law of prime nature the second a â—erswasion and incouragement to corrupt nature to stirre up the relicks of power and the Image of God upon hope of future good The first is propounded to all mankind this to the Church though others take benefit by it In the first the Law breaths nothing but wrath to fallen nature for that hath no grace nor mercy Joh. 1. 17. In the second Moses speakes Gospell to the Israelites for the outward happinesse of particulars and the prosperity of the whole The first and rigid proposition is of the Morall Law alone and as it was contained in the first writing Exod. 20. The second is laid downe in Moses whole frame and oeconomy to that people The first stands in full opposition to the Covenant of Grace containing a perfect Covenant of workes but the second is and may be subordinate to the Covenant of Grace as will appeare And this distinction as they conceive is further strengthened by the preparation unto the first delivery Exod. 19. and what strictnesse was there required in the people to prepare themselves for their persons and what a straite charge was given not to come neere the Mount least they die Vers 12. in the delivery what terrible voices lightnings thunders fire c. with the quaking of the earth so that neither Priest nor people must come neare least they should be consumed of wrath in the giving of the Law which when the people heard and saw they could not endure but desired Moses to be Mediatour betwixt God and them least if they should heare God they should die which was the ground of that Aphorisme Who ever saw God and lived yea such was the terror that Moses himselfe said I feare and quake Heb. 12. 21. Thus the Morall Law was first given by God but not written till the second going up Exod. 24. 12. where God promiseth to find the tables and write in them with his owne finger and such was the feare of the second delivery that Moses was glad to lenifie the former by reading the judicialls which he had writ and to offer sacrifice And thus Moses goes up the second time and receives the two tables tarrying there forty dayes Whilest Moses stayed the people brake the Covenant by Idolatry God sent Moses downe and by wise providence so ordered that Moses brake the Tables of the Covenant and now was all dasht and Moses to begin againe to mediate for this sinne in Aaron and the people Exod. 32. 19. Deut. 9. Hitherto in the delivery and writing of the Law Morall thunders nothing but wrath and the more Law the lesse obedience till the Law was vailed and shadowed from them in the curse of it Moses having thus travailed and broken those bare and open Tables wherein was curse and plague with open face painted he is called up againe Exod. 34. Deut. 2. 1. but consider with what alteration For first Moses now must hew the Tables God would not deale with that signifying that he would have the Mediatour Moses to have more to doe with the delivery of the second writing then at the first which was the prologue to the lenifying of the Law wherewith man had to doe 2. Moses must bring the Tables up and God would write the words before written which shewed that God could not nor would not alter the Law which was a perfect draught of the first Law imprinted in Adam 3. Consider that here was no preparation nor any terror of wonders but a
of Adam by the Law of nature written in his heart Confidence in God through Christ or the Messiah was required of the Israelites by the Law published upon the Mount Adam was to performe obedience to the Lord immediately without a Mediatour being himselfe pure and innocent But the Israelites being in themselves sinnerâ— â—ould not in their own names performe service pleasing and acceptable unto the Lord. Adam knew he was beloved of the Lord so long as he continued in obedience but had no warrant to wait upon his mercy when he had broken the Covenant of works But to the Israelites God bound himselfe in Covenant upon Mount Sinai promising to be their God and take them for his people notwithstanding they were sinners in themselves which could not be without forgivenesse and this Covenant they might and did renew by repentance after transgression The Law is not to be confounded with the Gospell but the sacred and inviolable knot of the one with the other is to be maintained unlesse we shall make God contrary to himselfe The Law doth not so directly and expressely teach faith in When Paul saith Faith came by the Gospell it is to be understood of the manner of propounding vvithout the invvrappings of types that the Doctrine vvas â— taught plainly vvithout types and figures Rom. 8. 3. Christ but require obedience yet doth it leade us to Christ and more obscurely command faith in him The Gospell doth more fully reveale Christ and the grace of God in him commanding faith by name but it doth also urge presse and exact obedience Thus sweetly doe the Law and Gospell consent together But here it is to be noted that faith is commanded in the Law which exacteth every thing that is good but it is given to us not by the Law but of the holy Ghost The distinction of the Law and Gospell as they are opposed one to another is cleare and evident but as the Law was given to the Jewes it is not opposite but subordinate to the Gospell The Law in it selfe considered exacted perfection of works as the cause of life but when that was impossible to man by reason of the infirmity of his flesh it pleased the Lord to make knowne to his people by the ministery of Moses that the Law was given not to detaine men in confidence of their own works but to leade them unto Christ Whatsoever the Law teacheth whatsoever it promiseth whatsoever it commandeth alwayes it hath Christ for the scope thereof For though the Law of righteousnesse promise a reward to the keepers thereof yet after it hath shut up all men under sinne it doth substitute another righteousnesse in Christ which is received by faith not purchased by the merit of works And therefore the Apostle doth reprehend the Jewes as perverters of the true sense and meaning Rom. 10. 4 5 6 c. of the Law when they sought to be justified by their works and sheweth that Moses taught them to look for Salvation in the Messiah and seek for that righteousnesse which is by faith Whereby it is manifest that the Law was given 〈◊〉 be a manuduction unto Christ in whom we have Redemption from all things from which by the Law of Moses we could not be justified and a rule to the faithfull according to which they must frame their conversation For what word was that which Moses saith was neere even in their hearts but the Law which the Lord gave upon Mount Sinai and promised to write in the hearts of his people under the Covenant of Grace And from this ground it is not hard to answer what is further objected against this truth as If faith be commanded in the Law then being justified by faith we are justified by the works of the Law For faith is not a work of the Law nakedly and absolutely considered as it exacteth perfect obedience of man in his own person but of the Law as it was given to the Jewes to direct them unto Christ who is the soule and life of the Law And though it be commanded in the Law as it is in the Gospel or new Covenant yet it justifieth not as a part of Regeneration or an act of obedience and work of Grace by it worth or dignity but in respect of that office whereunto it is assigned of God and as it receiveth the promises of mercy It is a sâ—phisticall forme of reasoning to say Faith is commanded in the Gospell therefore if we be justified by faith we are justified by the works of grace The arguments are like and both faultie For justification by faith in Christ is opposed to justification by the works of the Law because he only is justified before God by the Law whose acts being examined by the Law are found just and righteous according to that which the Law requireth but he is justified by faith who being in himself ungodly believeth in Christ for salvation So that according to the Apostles meaning wheresoever faith be commanded he is justified by faith without the works of the Law who is acquitted from sin by the meer and rich grace of God in Jesus Christ received by faith And to seek justification by works is to rest upon our works for salvation as they that answer in all things to that righteousnesse personall which the Law requireth Justification by faith and justification by workes are opposite and so is faith and workes but faith is not opposed to one act commanded whereby the promise is received for then it should be contrary to it selfe but to works whereby the Law is fulfilled in our owne persons to workes I say not to one work because no one worke can justifie but all are necessary If it be said the Apostle doth every where oppose the Law and the Gospel or the old and new Testament The answer is from the same ground that in the Scriptures of the new Testament the Law as well Ceremoniall as Morall is opposed to faith or the Gospel and yet the Ceremonies of the Law did prefigure Christ as all men acknowledge Therefore the Apostle doth not perpetually and absolutely oppose the Law and the Covenant of grace for he teacheth expresly that faith establisheth Rom. 3. 31. the Law For he understood the force and sentence of the Law to consist in faith but because the Jews addicted to the latter of the Law did pretermit the force and life of it Paul proves the Law so taken and separated from faith to be the cause not of life but of death as that which did not only want Christ who is the soul of the Law but is opposite to him And therefore Paul doth this because the Jews faith being let passe did seek righteousnesse in the dead works of the Law and did oppose the Law to the Gospel and Christ who was the end and scope of the Law This will be more plain if we shall examin the particular passages of Scripture wherein this matter is handled
by faith without the works of the Law But that they might not seeme directly to crosse the Apostle they say we are not justified by the works of the Law that is exact and every way perfect whereunto wages is due by debt but by works of grace graciously esteemed for righteousnesse when in the rigour of the Law it is not exact and perfect righteousnesse But first we reade that God hath set forth Christ to be a propitiation Rom. 3. 24 25. by faith in his bloud that by the faith of Jesus we might receive remission of sinnes but we find not that he hath ordained Christ to be a propitation through works that by works we should be saved And if God have not taught any such manner of Justification it is not for us to receive it We reade of two waies of Justification by faith and works but of a third manner by faith and works both as joynt causes or con-causes we find nothing in Scripture Secondly By the doctrine of faith we are bound to acknowledge and confesse that Christ Jesus by his eternall Priest-hood is not only the sole meritorious cause of all grace or righteousnesse inherent requisite to finall absolution but these presupposed in the party to be absolved he is likewise the sole immediate cause of finall absolution or justification Without observation in some measure to all the Commandments of God we cannot enter into the kingdome of heaven but we enter not for the obedience we have performed To what use then doth our inherent righteousnesse or observance of Gods commandements serve us If it hath been sincere and â—â—fained though imperfect yet the faith that brought it forth will make a sincere and faithfull plea for mercy in the day of tryall in which he that hath been an hearer only and no doer of the Law or hath done in part what God would have done but not sincerely nor faithfully shall not be heard Our imperfect obedience then is not the immediate cause of our absolution but the obedience and righteousnesse of Christ By the immediate and next cause we understand such a cause as is necessarily accompanied by the effect and without whose participation the effect never doth nor can be-fall any such a cause as whosoever is partaker of is by participation of it forth-with absolved such a cause as who so can probably hope to be partaker of he may upon the same degrees of probability hope for finall absolution such a cause as who so doubts or feares least he shall never be partaker of in this life must upon the same termes doubt or despaire of his absolution or salvation But if workes be accounted for the exact righteousnesse of the Law unto us not the obedience of Christ received by faith but the works of holinesse in us are the absolute cause of remission of sins and acceptance unto life And what else doe the words sound as they be interpreted but that as exact obedience to the Law should have been the matter or cause of Justification from justice so sincere obedience by the estimation of grace is the matter of Justification by grace They will say I know faith and workes are onely the condition without which remission cannot be obtained but faith is not a bare condition without which the thing cannot be for that is no cause at all but an instrumentall cause and workes if they be any cause of Justification instrumentall they cannot be but the matter whereupon and for which we are justified or accounted righteous Workes doe not embrace Christ but if causes of Justification they must challenge to themselves and therefore how faith and workes should be conjoyned as con-causes in Justification it is impossible to conceive seeing the one that is faith attributes all In eo qâ—od solvimus est aliquâ—â—atio meriti to the free-grace of God the other that is workes challenge to themselves the one will aspire no higher but to be the instrumentall cause of free remission the other can sit no lower but to be the matter of Justification if any cause at all For if works be accounted to us in the roome or place of exact obedience in free Justification doe they not supply the place are they not advanced to the dignity of works compleate and perfect in Justification from justice 3. If faith with workes be accepted for righteousnesse to Justification then faith justifieth not as it imbraceth the promises of mercy and by it we partake in the merits of Christs death and obedience but as it doth give assent to the truth of the Gospell and adhere and sticke to the Commandements for in that sense it is an act or exercise commanded in the Gospell and not only as it doth receive Christ and the promise of forgivenesse But in Scripture every where faith in Christ in the Lord Jesus or the Gal. 3. 13. 1 Pet. 2. 24. bloud of Christ is said to justifie not faith in other promises threatnings or Commandements 4. How can it be proved that in the matter of Justification the Apostle doth oppose faith to workes exactly perfect and compleat only and not to the workes of grace done according to the prescription of the Law as it was given to the Jewes to be a rule how people in Covenant ought to walke To him that worketh Rom. 4. 4 saith he the wages is of debt but he that worketh is not only perfectly just but he that is mercenarie that is to him that worketh for his reward as if the reward should be given him for his worke For thus the Apostle argues When wages is given to an hireling or mercenary it is of debt But Justification or life is not given of debt but of grace Therefore it is not given to him that worketh or to the mercenary Properly God oweth nothing to him that fulfilleth the Law either exactly or sincerely when they doe nothing but their duty and there is no proportion betwixt God and them but because they seeke righteousnesse and life by workes if God should retribute to them a reward he should be thought to doe it as it were of debt The Law was given to be a rule of direction to them that be in Covenant and workes of the Law are workes done according to that prescription which the Apostle here excludes from being any cause of Justification though he that walkes according to this Law being not an hearer but a doer of the Law is blessed in his deed But of this more at large in the next Chapter 5. Consider the opposition which the Apostle makes betwixt his owne righteousnesse which is of the Law and the righteousnesse Phil. 3. 9. which is of God by faith I count all things saith he but as dâ—ng that I might winne Christ and be found in him not having mine owne righteousnesse which is of the Law but that which is through the faith of Christ the righteousnesse which is of God by faith If then the righteousnesse of
and blessing and cursing Take command without blessing or cursing and it is no more Law with Moses take simplâ— denuâ—ciation of blessing and curse from command and then it is threatning and promise but no Law This abstract of the Law here considered from the rest of Moses his Oâ—conomy is pure Law flashing wrath upon the fallen creature and therefore called a fiery Law or fire of Law Deut. 33. 3. And for speciall cause expressed in generall by the Apostle Gal. 3. The Law that is thus abstracted was added because of transgression For first in that long course of time betwixt Adam and Moses men had forgotten what was sinne and had obliterated the very Law of nature Therefore God sets out the lively Image of it by Moses in this draught and abstract to which end all the commands saving two are propounded in the negative that so men by the Church might know the nature of sinne againe Rom. 3. 19. Secondly God propounds the Law with curse eternall to work death and to shew Gods eternall displeasure against sin Rom. 4. 15. which was usefull not only to the world and wicked in generall but specially to the stiff-necked and refractory Nation to be as a rod to scourge all their rebellions and backslidings The Law thus laced with blessings and cursings eternall abstracted from the rest of his frame makes Moses now to begin to breath blessings and no lesse then Gospel This comming from a pacified God as Exod. 33. 6 7 8. may be looked on by the fallen creature with comfort and from this consideration it is that we affirme this Covenant made with the body of Israel to be a Covenant of Grace for it is one and therefore never by Moses called Covenants Again It cannot be denied that so farre as it concerned the spirituall Iâ—raelite whom God especially eyed and for their sakes infolded the carnall in the compact it was a Covenant Thus farre for confirmation of that distinction But these distinctions seeme not to remove the doubt Not the first because it cannot be conceived how the old Covenant should as a condition of the Covenant exact perfect obedience deserving life as necessary to Salvation and yet promise pardon to the repentant believer for these two are contrary the one to the other Not the second because the Covenant that God made with the Jewes is but one and how should we conceive the Law in one and the same Covenant to be propounded as a rigid draught of prime nature and with moderation also as the Covenant of works and the Covenant of Grace likewise when the Covenant is but one and the conditions the same Besides where the Apostles doe oppose the Law and Gospel or the old and new Testament not only the Morall Law as it was given upon Mount Sinai but the whole Jewiâ—h Pedagogie or Law of Moses is understood as it is manifest in sundry passages Other things to be observed in that explication I will not insiâ—t upon at this present because they will come to be touched hereafter as we passe along The Law was never given or made positive without the Gospel neither is the Gospel now without the Law although the old Testament be usually called the Law and the new the Gospel because the Law is predominant in the one and the Gospel in the other Exod. 19. 4 5. Some Divines hold the old Testament even the Law as it was given upon Mount Sinai to be the Covenant of Grace for substance though propounded in a manner fitting to the state of that people time and condition of the Church It was so delivered as it might serve to discover sin drive the Jews to deny themselves and â—lie to the mercy of God revealed in Jesus but it was given to be a rule of life to a people in Covenant directing them how to walk before God in holinesse and righteousnesse that they might inherit the promises of grace and mercy This I take to be the truth and it may be confirmed by many and strong reasons out of the word of God As first by the contract of that spirituall marriage a little before the promulgation of the Law described in these words Yee have seene what I did unto the Egyptians and how I bare you on Eagles wings and brought you unto myselfe Now therefore if ye will obey my voice indeed and keepe my Covenant then ye shall be a peculiar treasure unto me above all people for all the earth is mine And yee shall be unto me a Kingdome of Priests and an holy Nation These are the words which thou shalt speak unto the children of Israel whereunto the Prophet Jer. 11. 2 3 4. Jeremiah hath reference saying Heare ye the words of this Covenant and speak unto the men of Judah and to the inhabitants of Jerusalem and say thou unto them thus saith the Lord Deut. 4. 13. 1 King 8. 21. 2 King 23. 2. Booke of the Covenant Ex. God of Israel Cursed be the man that obeyeth not the words of this Covenant which I commanded your Fathers in the day that I brought them forth out of the Land of Egypt from the iron fornace saying obey my voice and doe them according to all which 24. 7. Deut. 4. 23. 5. 2. 9. 9. Jer. 3. 16. Hos 8. 1. Jer. 7. 23. 2 Chro. 6. 11. Ex. 34. 27 28. Eph. 2. 1 2. Rom. 5. 10 I command you so shall ye be my people and I will be your God And this without doubt is to be understood of the Decalogue as it was given upon Mount Sinai seeing Moses himselfe doth in expresse words testifie it God himselfe saith he declared unto you his Covenant which he commanded you to performe even ten words and he wrote them upon two tables of stone In these passages observe that the Law is called a Covenant as it is often els-where the Covenant of the Lord. What Covenant but of grace and mercy even that wherein God promiseth to be their God and take them to be his people if they obey his commandments For since the fall of Adam the Covenant which the Lord hath entered into with his people was ever free and gracious For when all men are sinners by nature dead in trespasses and enemies to God how can a Covenant betwixt God and man be stricken without forgivenesse of former transgressions If in the state of innocency perfect obedience should have been rewarded with life from justice now that man is fallen by transgression Chald. Paraph. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Pet. 2. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sept. 1 Pet. 2. 9. Exod. 19. 5. Onkelos Reges sacerdotes multitudo regum sacerdâ—tum Regiae potestatis est praevalere apud DeuÌ„ res illas ab illo auâ—erre quaruÌ„ nulla pridem facultas suit D SimoÌ„ log c. 10. Basil 1527. R Salâ—m R. Abrah R. David 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sept. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vox Segulah
it can hardly be questioned whether that Covenant wherin we are bound to take God to be our Father King and Saviour be the Covenant of grace or no And by the same reason it is manifest that the Law requireth faith as well as love and obedience and doth build these upon it as a foundation It prescribeth faith in the first place and throughout namely that we acknowledge God the Law-giver to be the Lord our God the only true God and testifie that faith unto him by an universall and uniforme obedience to that whole Law and every title thereof The Law was given for this end that it might instruct us in faith which is the mother of a good conscience and of love Christ and faith is the end and soule of the Law not understood of the Jews The summe of the Law is faith or love and both these carry the same sence because though Moses Rom. 10. 4. Deut. 10. 12. Calv. on Deut. 10. 12. Rom. 14. 23. make mention of love and Paul of faith yet that love doth comprehend faith and this faith doth contain love Certainly Whatsoever is not of faith is sinne even all works though good in shew and for substance seeming agreeable to the rule of the Law if they issue not from faith they are vaine and hypocriticall if they be not quickned and enlivened by faith they are but the carkasse of a good worke And then if God command not faith in the Law in some sort why doth he command other things which without it are frivolous Our best works are unsavoury before God if they be not seasoned with faith For without Heb. 11. 6. faith it is impossible to please God Therefore the Lord in Covenant commanding the observation of his Law exacteth faith also without which the Law cannot be obeyed in an acceptable manner For when the Law is spirituall and commandeth true worship and invocation how can it be observed without faith Would the Lord have the Israelites remaining in infidelity to observe the Law Or did he ever allow man since the fall of Adam to come or have accesse unto him but only in the name of a Mediatour Or was life and salvation ever promised to man since the fall but upon condition of faith in the Messiah Indeed the condition of obedience which God requireth and man promiseth is the chiefest thing urged in the Law but free and gracious pardon wherein consisteth the happinesse of the Saints is therein promised and proclaimed They under the old Testament lightly following the letter mistooke the meaning not looking to the end of that which was to be abolished whereunto Moses had an eye under the vaile For they perceived not so well the grace intended by the legall Testament which the perfection of the morall Law whereof they could not but faile should have forced them to seeke and the imperfection of the typicall Law which made nothing perfect should have led them to find but they generally rested in the worke done as was commanded by either Law when as themselves were unable to do the one and the other was in it self as unsufficient to help them Fourthly after the giving of the Law a Covenant betwixt God and Israel was established by mutuall and willing consent Deut. 4. 31. Exod. 24. 3 4. the people promising to obey and doe whatsoever the Lord commanded In the Land of Moab Moses was commanded by the Deut. 29. 1 9. Lord to make a Covenannt with the children of Israel beside the Covenant which he made with them in Horeb. This Covenant they entred into was the same that God made with them upon Mount Sinai even the same that did containe the blessings and curses before pronounced But this Covenant was a Covenant of Grace not of works for God never commanded his people that he might set them on high above all people of the earth and that they might be an holy people unto him to avouch him to be their God by a Covenant of works Moses would Deut. 29. 12. never have exhorted the people by Oath to bind themselves unto the Lord in a Covenant of works for that had been to bind themselves unto the most dreadfull curses whereas they were to enter into this Covenant that they might prosper in all that they Deut. 29. 9. doe That Covenant is of Grace wherein the good things promised are all free and gratious but it was of grace that God promised Deut. 7. 12. 2 Chro. 6. 14. to be the God of Israel and therefore the Lord when he keepeth Covenant with Israel is said to keep the mercy which he swore unto their Fathers and when he established them for a people unto himselfe and is their God he is said to performe the Oath which he swore unto their Fathers to Abraham to Isaac and to Jacob. Deut. 29. 13. The Legall Covenant or Covenant of works cannot be renewed after it is once broken seeing it admitteth not repentance of sinne past but exacts perfect and perpetuall obedience But this Covenant made with the Israelites might be renewed after transgression did admit repentance When thou art in tribulation and Deut. 4. 30 31. all these things are come upon thee even in the latter dayes if thou turne to the Lord thy God and shalt be obedient unto his voice for the Lord thy God is a mercifull God he will not forsake thee neither destroy thee nor forget the Covenant of thy Fathers which he swore unto See Deut. 30. 1 2 3. 1 Ki. 8. 34 35. Psal 106. 45. Eze. 16. 61 6â— Deut. 30. 11 12 13 14. Rom. 10. 6 7. them And if the Covenant after transgression may be renewed it is of grace The Law which is written in the heart of the spirituall seed is part of the Covenant of grace for the righteousnesse of faith speaketh on this wise This Commandement which I command thee this day it is not hidden from thee neither is it farre off It is not in heaven that thou shouldest say Who shall goe up for us to heaven and bring it unto us that we may heare it and doe it Neither is it beyond the sea that thou shouldest say Who shall goe over the sea for us and bring it unto us that we may heare it and doe it But the word is very nigh unto thee in thy mouth and in thy heart that thou maist doe it But the Law given by Moses is engraven in the heart of the spirituall Isai 51. 7. Psal 37 31. seed or people effectually in Covenant as they are called a people in whose heart is the Law No man will deny the Covenant which God keepeth with them that love him and keepe his Commandements to be the Covenant of Grace But the Covenant which Israel entred into is that which the Lord Dan. 9 4. Nehem. 1. 5. Deut. 7. 12. keepeth with them that love him and keepe his Commandements Fifthly the godly Kings and
Messiah taught and commanded in the Law The true sense and meaning of the Law is to be gathered out of the writings of the Prophets for the same Spirit that breathed the Law informed them in what Jer. 4. 1 2 3. and 3. 13 14. c. Rom. 3. 21 22. The righteousnesse of the Law is testified by Moses and the Prophets c. Deut. 12. 32. and 31. 12. sense the Law was given and how to be understood But by the Exposition of the Prophets it is cleare that the Law as it was given by Moses did admit repentance and consequently require faith in Christ And if the Law did not command faith in Christ the Messiah then might not the Jewes beleeve in him for they were forbidden to adde any thing thereto or to take ought therefrom The Law was to the Jewes a rule according to which they ought both to live and worship God to which they might not adde the least â—ot or title of their owne heads so that either they must not worship praise pray unto and believe in God in and through the Messiah or else faith in him must necessarily be required The Decalogue if we precisely consider the things expressed therein doth not containe many things written of Moses but as it was a summe and abridgement of the whole Law whereunto every particular must be referred and from which as a fountaine it was derived it is a perfect rule whereunto nothing might be added And if without faith it be impossible to please God or to obtaine Salvation the Law which promiseth eternall life to them that keep it doth require faith as well as love or obedience For if faith be necessary to Salvation it cannot be that man a sinner should be justified if he could keep the Law because he cannot by future works purchase Redemption from former transgressions And from all this it followeth that the Law as it was given to the Jewes is for substance the Covenant of grace or a rule according to which the people in Covenant ought to walke The Law is and ever was a rule of life to men in Covenant Matt. 5. 18. One jot or title of the Law shall in no wise passe till all be fulfilled fulfilled in respect of unpartiall and sincere obedience for of that our Saviour speakes as is manifest by the words following He that shall breake the least of these Commandements and teach men so shall be called least in the Kingdome of Heaven except your righteousnesse shall exceed the righteousnesse of the Scribes and Pharisees that is righteousnesse of habite and practise which is that which the Law as it is taken in that place required Many things are objected to the contrary which must be cleared before we passe further As first it will be said that in the Law there is no mention made of Christ without which there is no faith And what the Law revealeth not that it commandeth not But in the Law there is frequent mention of the Messiah and perpetuall adumbration and representation of him and Heb. â—0 â—â— and 8 5. his oblation in washings and sacrifices The Apostle Paul where he professedly handleth the chief heads of faith to wit that Christ ought to suffer and rise againe from the dead denieth that he Act. 26. 23. 1 Cor. 15. 3 4. said any thing besides that which the Prophets and Moses did foretell should come And our Saviour proved out of Moses that he must first suffer and then enter into glory And no marvell Luk. 24. 27 44 seeing Moses by divers types and figures shadowed forth the death and resurrection of Christ as shall be shewed after But in the Decalogue there is no mention of Christ Neither is Moses vvrote of Christ Act. 3. 2â— and 7. 37. Joh. 1. 45. that they should beleeve in him Joh. 5. 4â— Many Prophets just men desired to see his dayes Mat. 13. 17. Luk. 10. â—4 Iun. in Psal 122. ver 4. Abraham rejoyced to see Christ Joh. 8. 56. Gal. 6. 16. that absolutely true For when God saith he is their God who delivered them out of the Land of Egypt doth he not propound himself a Redeemer a spirituall Redeemer of them from the bondage of sinne and Satan whereof that deliverance was a type But he is not a Redeemer from spirituall bondage but in Christ Implicitely therefore in these words Christ is contained and proposed unto us which is done according to the condition of those times wherein as yet all things were infolded and wrapped up And it cannot easily be imagined how Christ should be revealed in the Ceremoniall Law if there be no mention of him expresse or implicite in these words As the Morall Law doth shew and discover sinne so was the Ceremoniall Law as a bill or bond put into the hand of God whereby they did acknowledge themselves indebted to his Divine Majestie and as the Ceremoniall Law was a Schoole-master to point out and direct us unto Christ so was the Morall a rule of obedience to them that be in Covenant with God which of necessity doth presuppose the revelation of Christ in some sort The Ninevites in the threatnings denounced against them by the Prophet Jonas did apprehend a promise of mercy to be implyed upon condition of their repentance which promise was made in Christ And is it any marvell then we should affirme the knowledge of Christ to be manifested in some sort in those words of the Law if we consider the words of the Law it doth command that we love God above all and our Neighbour as our selves but if we search out the meaning of the words we shall find it to be such a love as proceeds from faith and from what faith but in the Messiah That is the foundation upon which all works of love are builded In faith it self or with it there is a motion of the soule towards or a desire of the heart to obtaine the good promised joyned with an hatred of sinne and wickednesse which may be called inchoate love but true sound intire love whereby we affect God as our Father most neerely conjoyned to us and reverence him as the fountaine of all good things and benefits which of his meere grace he conferreth upon the children of his love and we daily expect from him even such as accompany life and salvation this is the effect of faith and followeth the apprehension and habitation of Christ in the heart Faith in Christ is not commanded in the Morall Law as it was engraven in the heart of Adam in the state of innocency but as it was given to Israel to be a rule of life to a people in Covenant it was presupposed or commanded For the generall substance of duty the Law then delivered and formerly engraven in the heart was one and the same but not in respect of the subject by whom the object to whom or the grounds whereupon obedience was required Confidence in God was required
The Apostle saith the Covenant from the Mount Sinai gendreth to bondage figured by Gal. 4. 24. the bond-woman and her sonne who were cast out of Abrahams Family The Apostle his argument may be drawne thus the same proportion which Hagar the hand-maid had to Sarah her Mistresse in Abrahams house the same proportion hath the old Testament to the new in the Church of God the same proportion which Hagâ—â—s off â—pring had to Sarahs the same proportion had the children of the Law that is the Jerusalem which then was unto the Jerusalem which is above that is to the children of the Gospel or sons of promise Now Hagar was sometimes a visible and principall member of Abrahams family a kind of second wife to Abraham and Ishmael her sonne was for a while Abrahams presumed heire yet after Hagar did begin to despise and contest with her Mistresse Sarah and Ishmael to flout or persecute Isaac Abrahams heir apparent and son of promise both mother and son were cast out of Abrahams house and deprived of all hope of inheritance in the Land of promise Sarah bearing the type of the true visible Church then on earth did pronounce that sentence Gen. 21. 10. of Excommunication against them Cast out the bond-woman and her sonne and God ratifying in heaven what she had bound on earth injoyns Abraham to put her sentence in execution Gen. 21. 12. The Covenant likewise which God made with this people upon Hagar or Mount Siâ—â—i was â—s the be trothing of Israel unto himselfe The Law of Moses whilst it was lawfully used was the only Catechisme or Introduction without which there was no entrance into the Church of God The children of this Covenant did by vertue of it become the presumed heires or children of God But when the deputed or nursing mother came once to contest with the true Spouse of Christ with the new Testament or Gospel and after her children the Jerusalem which then was began to persecute the children of the Jerusalem which is above the mother with her children that is the Law with such as sought to be under it were cast out of the true visible Church by the Apostles unto whom ouâ— Saviour had committed the keyes of the Kingdome of Heaven For it now stood in such opposition to the Gospel as Hagar did to her Mistresse Sarah at the time when â—he and her son committed those misdemeanours for which both of them were cast out of Abrahams house The Jerusalem which was on earth was sometimes or in some part rather a consort than an opposite or adversary to the Jerusalem which was above So was the old Testament or Law and all such as lawfully used it rather subordinate allies then foes or adversaries to the new Testament or heires of promise They that used the Law as a School-master to bring them unto Christ to them it was the Covenant of grace for substance Unto such as used the old Testament as they ought only as an Introduction to the new there was indeed but one Testament For as the Schools speak Vbi â—â—um propter aliud ibi â—â—um tantuâ— But such as rested in the Law and used it not as a pedagogie to Christ but sought justification by the observation of the Law Morall or Ceremoniall and opposed Christ the soul of the Law such were held under damnable bâ—â—dage and cut from Christ And in this sence the Covenant made upon Mount Sinai did beget children unto such bondage for which they ought to be cast out of the Family of God And in this sence the two dispositions differ not only in circumstances but in substance they be not only two but opposite By the way let it be observed that by the former Covenant upon Mount Sinai is understood the Law given by Moses both Ceremoniall consisting in divers rites and commandements and Morall as the Jewes sought to be justified thereby who refused Christ The Old Testament then and the New are sometimes compared and considered by sacred writers as the thing including and included the Huske and the Graine The Gospell before Christs time was in the Law as the Corne new set in the â—are And the Law and the Gospell and the two Testaments thus considered are rather one than two at least there is an unity of subordination betwixt them The same Testaments may be considered sometimes as abstracted or severed each from other Thus the Gospell or New Testament since our Saviours death and resurâ—ection is become as pure Corne threshed and winnowed The Old Testament or Law thus severed from it remaines only as the chaffe or huske If we thus consider the Law or Old Testament as the Jewes embrace it that is altogether severed from the new to which alone we Christians adhere by faith they are not only two but two opposites or contraries This opposition or subordination between the Legall and Evangelicall Testament is opened by the Apostle saying If the first Covenant had been faultlesse then should no place have been sought for the second Fâ—r finding fault with them he saith Behold the dayes câ—me saith the Lord when I will make a new Covenant with the house of Israel and the Heb. 8. 7 8 â— 10. Jer. 31. 32 3. â— house of Judah not according to the Covenant that I made with their fathers in the day whâ—â— I tooke them by the hand to leade them out of the Land of Egypt because they continued not in my Covenant and I regarded them not saith the Lord. For this is the Covenant that I will make with the house of Israel after those dayes saith the Lord I will put my Lawes into their mind and write them in their hearts and I will be to them a God and they shall be to me a people But what Law was it which the Lord promiseth to write in the hearts of his people was it not the Law given before by Moses concerning which also Moses expresseth the same promise that Jeremy doth The Lord thy God will circumcise thy heart and the Deut. 30. 6. heart of thy seed that thou mayest love the Lord thy God with all thy heart and with all thy soule that thou mayest live Now that Law God himselfe had delivered in writing and commanded Moses Exod. 34. 1 27. also to write the same Therfore the words of the Prophet as touching the writing of Gods Law in our hearts can import nothing but this that the Lawes which were before by the ministery Ezek. 36. 26 27. 2 Cor. 3. 1 2 3. of Moses delivered only in Inke and Paper should by the power of the holy Ghost through the faith of Christ be wrought and written in the affections of the heart that God in Christ would not only administer outwardly the letter of the Law whether in writing or preaching but would by the regeneration of the Spirit give grace inwardly to the obedience thereof And as the Law written in the tables of the heart and
ingraven in tables of stone is one for substance so is the new and the old Testament The Law is not opposed to the Law but the writing to writing Writing in tables of stone pertained to Moses or to the Old Testament writing in the heart to Christ or the new Covenant The Law is the same but otherwise administred in the hand of Christ then in times past in the hand of Moses Moses gave the Law in tables of stone but could not give power or ability to doe what the Law required but Christ writeth the Law in the heart and inableth the faithfull in some measure to doe what he commandeth And in the same place the Lord by the Prophet sheweth that when he made this Covenant with Jer. 31. 32. the Fathers which they brake he declared himselfe to be an husband unto them or joyned himselfe in marriage unto them But God never joyned himselfe in marriage unto a people but by the Covenant of grace It may be said the Apostle sheweth the former Jer. 3. 14. Covenant to be faultie or that another Covenant was lacking But that is not mentioned to prove the Covenants to be two in substance opposite one to the other but because the first Testament did not containe the Image of the things themselves and therfore was not to be rested in as if we could be justified by Heb. 10. 1. the workes of the Law or ceremoniall observances annexed but must be used as an introduction to leade us unto Christ who is the very Image of the things themselves This first Covenant therfore could not be fulfilled or effectuall but by the bringing in of a second which was prefigured thereby For the blood of Bulls and Goats was not availeable to purge away sinne but did prefigure the blood of Christ which is effectuall to purge our consciences from dead workes The blood of Bulls and of Goats and Heb. 9. 13. 14. the ashes of an Heifer sprinkling the uncleane sanctifieth to the purifying of the flesh sc from a trespasse meerely committed against the Law of Ceremonies but the bloody sacrifice of our Lord and Saviour Christ whereof the legall Sacrifices were tipes and shadowes was alone appointed of God and is effectuall to cleanse us from all sinnes committed against the Morall Law of God and to purifie us from such dead works as not expiated by his blood would bring forth everlasting death Of necessity therfore the first Covenant because it is of grace must bring forth a second Joh. 1. 17. Joh. 5. 46. in which is fulfilled that which in the first is prefigured The Law was given by Moses and the righteousnesse of faith was taught by Moses as our Saviour testifieth Why then doth the Apostle in the words following add by way of opposition but grace and truth came by Jesus Christ The sence of the place seemes to be this That the Law prefiguring Christ and redemption in him and teaching and commanding what ougâ—â— to be done but neither giving grace to doe it not containing the substance of the thing prefigured was given by Moses but grace to doe what was commanded came from Christ in whom also the substance of what was prefigured by the Ceremonies is fulfilled But if the Law of Moses sent the Jewes to Christ and directed them how to walke believing in him but of it selfe did not give grace or truth of necessity it must make knowne Christ 2 Cor. 3. 6 7 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or as some bookes have it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Syr. verba viva Ar. Sermâ—nem vivum in some sort and command faith in him which is proper to the Covenant of grace The Law is a killing letter saith the Apostle and the ministration of death and condemnation But the same Law which is called a dead or killing letter is stiled a lively word or lively oracles that is such as give life The words of Paul therfore are not to be understood absolutely of the Law but as it was Act. 7 38. Lev. 18 5. Ezek. 20. 13. Neh. 9. 29. separated from Christ and the Gospell of men who did rest in the Law and sought to be justified by it whereas Christ was the end of the Law which the Jewes not perceiving they erred from the truth and perverted the true sence and scope of the Law For the ministery of Moses as it is referred to the mind and counsell of the Lord is bright and illustrious but the carnall people could not behold that brightnesse and therefore the Law is vailed to the carnall Jew that he cannot behold the light that shineth therein Even unto this day when Moses is read the vaile 2 Cor. 3. 15 16. is upon their heart Neverthelesse when it shall turne unto the Lord the vaile shall be taken away That is when Israel shall be turned unto the Lord the vaile shall be taken away that in the law it selfe they may see Christ whom now being blind by reason of their indurate mind they could not fee. For there was a double vaile drawne over their eyes the first of hatred against Christ the second of the Law it selfe in which Christ was revealed but not so clearely as in the Gospell which double vaile shall be taken Isa 25. 7. Rom. 4. 15. 3. 20. 7 9. away when they shall be converted unto Christ The Law worketh wrath and discovereth sinne yea reviveth it What the Apostle speaketh of the Law in these and other above rehearsed passages is to be understood of the whole Jewish pedagogie viz. the Law Morall and Ceremoniall as it was given by Moses And as here the Law is said to worke wrath and terrifie so Psal 19. 7 8 9. 119. 47. elsewhere it is said to cause the soule to returne to enlighten the eyes and rejoyce the heart Of necessity for the reconciliation of these sayings of the Prophet and Apostle in shew contrary it Beza in Rom. 2. 27. Calv. in 2 Cor. 3. 17. Col. 2. 13. The ceremonies are visible words preaching Christ and they preached our guile and wrath belonging unto us must be granted that the Law animated by Christ is pleasant and delightfull but as it is barely considered in opposition to Christ and to the Gospell as it exacteth perfect obedience but giveth no ability or power to performe what is required it woundeth terrifieth killeth and worketh wrath Of the Law there is a twofold use and consideration One as it is a rigid exactor of intire obedience and hand-writing against us for sinne and thus of it selfe barely considered it woundeth but healeth not it reviveth sinne but mortifieth it not The other as it pointeth to Christ in whom Salvation is to be found and directeth how to walke in all well-pleasing before the Lord and thus it is an easy yoke The Law considered without Christ woundeth killeth and reviveth sinne by reason of our Corruption But the Law considered in Christ and as it
Chaldee translate it he manifested not nor made knowne this Name They being sustained by faith in Gods Almighty power without receiving the thing promised Act 7. 5. Heb. 11. 9 10. But now their children should receive the promise and so have full knowledge and experience of Gods power and goodnesse and of the efficacie of that his Name Jehovah which therefore they sung to Isa 49. 23. 52. 6. 60. 16. Ezek. 28. 22 23 24 26. 30. 19 25 26. Exod. 19. 18 19 20. Deut. 5. 4 22. his praise upon their full deliverance from the Egyptians Exodus 15. 3. So upon performance of further promises or judgements he saith they shall know him to be Jehovah This Covenant was given with tokens of majestie and terrour for Mount Sinai was all of it on a smoake because the Lord descended upon it in fire and the smoake thereof ascended as the smoake of a fornace and all the Mountaine trembled exceedingly and the voice of the Trumpet was going and waxing strong exceedingly The Mountaines saw the Lord and trembled Hab. 3. 10. they leaped like Rammes Psal 114. 4. The earth quaked the heavens also dropped at the presence of God even Sinai it selfe at the presence of God the God of Israel Psal 68. 9. Judg. 5. 5. The mountaine burnt with fire unto the midst of heaven with darknesse clouds and thicke darknesse Deut. 4. 11. and from this it may be the Law is called fiery Deut. 33. 2. The Prophets Deut. 4. 35 36 use the like words to signifie the Majestie of God Psal 18. 9 10 12 14 97. 2 4. with clouds and smoake God often manifested his glorious presence to his people Exod. 40. 34 35. 2 Chron. 5. 24. 6. 1. 7. 1 2. Isa 6. 4. Revel 15. 8. And as Princes publish their decrees with the sound of the Trumpet So God to his ancient people revealed the pleasure of his will and gave answers unto them in thunderings and voices Joh. 12. 28. Rev. 4. 5. 6. 1. 10. 3. 8. 5. And hence it may be the two reverend Ambassadours of his voice and divine Maiestie are called the sons of thunder Mark 3. 17. This is noted as one difference betwixt the old and new Testament Ye are not come unto Heb. 12. 17 18 19 20 21 22. the Mount that might be touched and that burned with fire nor unto blacknesse and darknesse and tempest and the sound of a Trumpet and the voice of words which voice they that heard entreated that the word should not be spoken unto them any more For they could not endure that which was commanded And if so much as a beast touch the Mountaine it shall be stoned or thrust thorow with a dart And so terrible was the sight that Moses said I exceedingly feare and quake But ye are come unto Mount Sion and unto the City of the living God and the heavenly Jerusalem and to an innumerable company of Angels to the generall assembly and Church of the first-borne which are written in Heaven and to God the Judge of all and to the soules of just men made perfect It may be hereby God would testifie his anger and displeasure against sinne not as yet expiated by the bloud of the Messiah and warne the Israelites to deny themselves stand in awe of his Highnesse and cleave inseparably unto the word of his promise If any man shall thinke that Christ the second person in Trinity to be incarnate who is called the Angel of the Covenant or Messenger of the Covenant scil by whom it was sent unto Moses Mal. 3. 1. and the Angel of his presence Exod. 23. 20 21. and 33. 14. Isai 63. 9. did deliver the Law unto Moses I will not gain-say it because it is expressely said that Moses was in the Church in the wildernesse with the Angel who spake to him in the Mount Sinai Act. 7. 37. who is called Christ 1 Cor. 10. 9. And this Covenant of Grace was made in Christ the promised seed for God was not the God of Israel but in and through the promised Messiah whose person and offices are more fully described whose death and resurrection is more lively typified in this expressure of the Covenant then in either of the former Had ye beleeved Joh. 5. 46. Moses saith Christ himselfe the Author of truth you would have beleeved me For he wrote of me that is Christ was if not the sole subject yet the only scope of Moses his writings And as Moses so the Prophets that followed after him who wrote by the same Spirit and under that expression of the Covenant did speake of Christ more fully and plainly then he had done before In the first promise it was revealed that the Messiah should be the seed of the woman to Abraham it was made known that he should be of his seed but in the writings of Moses we learne that he was to be both God and man or that God was to be incarnate and to have his conversation amongst men after a more peculiar manner then in the ancient times of the world he had The promise runs thus And I will dwell amongst the children of Israel and will be their Exod. 29. 45 46. God and they shall know that I am the Lord their God that brought them forth out of the Land of Egypt that I may dwell amongst them I am the Lord their God The same promise is renewed or repeated And I will set my Tabernacle amongst you and my soule shall not abhorre Lev. 26. 11 12 13. Ezek. 37. 26 27 28. you and I will walke among you and will be your God and ye shall be my people The Chaldee translateth the first place I will settle my habitation or divine presence amongst the sonnes of Israel And where in the Hebrew it is I will dwell in the midst of the sons of Israel Onkelos and Jonathan reade it I will place my Divinity But what Divinity whether the holy Spirit or rather the Word as we reade The Word was made flesh and dwelt Joh 1. 14. amongst us when Christ took our nature upon him and came and dwelt amongst his own then was this promise punctually fulfilled Or if it be referred to the habitation of God by his Spirit amongst the spirituall seed of Abraham as we find the word often used Rom. 8. 2. 2 Cor. 6. 19. 2 Tim. 1. 14. Ephes 3. 17. Jam. 4. 5. 2 Cor. 12. then it implieth the incarnation of Christ and his dwelling amongst the Jewes because that was to goe before the plentifull habitation of the Spirit in the hearts of the faithfull And if the Evangelists words have not reference to the forecited places they do allude to a passage in the Prophet Zachary whence Zech. 2. 10 11 12. they may be interpreted Sing and rejoyce O daughter of Sion for lo I come and I will dwell in the midst of thee saith the Lord And many nations
called in as a Mediatour on both parts On Gods when he called him up to receive the Law and all that message which God sent unto the people on the peoples when they desired him to receive the Law and they would doe it Further never was mortall man more neer unto God to whom for this end he is said to appear face to face He called Abraham friend but Moses was Gods favourite Deut. 5 5 27. Againe no man either in love knowledge authority so neere the people which makes them idolize him unto this day Moses thus constituted a Mediatour did first as a Mediatour prevaile with God for the suspending of his justice that it should not breake out upon the people for their failing in highest degrees in morall obedience Secondly with the people he prevailed to bind them in Covenant unto God and make profession of that obedience Exod. 24. 4 5 6. which the Lord did require and call for Thirdly he was never denied any thing from God which was for the good of that people though God denied some of his requests for himself but what was needfull for the good of that people specially spirituall Deut. 9. 18 19 20 21. and 10. 10. and eternall that was procured by the bloud and mediation of Christ blessed for ever The Law was given to one Nation whom God did chuse to Ezâ—k 16. 8. Psal 147. 19 20. be his peculiar people scil Israel with whom God entred into Covenant and it became his He sheweth his Word unto Jacob his statutes and his judgements unto Israel He hath not dealt so with any nation and as for his judgements they have not knowne them Therefore they have not knowne the Judgements because God did not make them manifest unto them as we say a place is full of darknesse because the Sunne doth not enlighten it with his beames Not that God is the efficient cause of their darknesse but that he doth not hinder or remove the cause of their ignorance or he doth not shine upon them by the revelation of his Word That the earth is lightsome this it oweth to the Sunne but that it is darksome to it selfe God is the Authour of all good the cause of our faith but ignorance and infidelity are of our selves And these words He hath not dealt so doe import a meere negation and not a similitude they deny the thing it selfe and not the manner of Psal 76. 1. Rom. 3. 2. the thing alone as might be proved by many instances but this may plentifully suffice that in the whole Scripture we shall never find this phrase to note a negation of the manner of the thing but a negation of the thing it selfe So that this is the meaning of the Prophet He hath not dealt so with any Nation that is he hath not revealed his Statutes and Judgements unto them This Covenant God made not only with the Fathers whom he brought out of the Land of Egypt 〈◊〉 with their posterity Ye stand this day all of you before the Lord your God your Captaines Deut. 29. 10 11 12. of your tribes your Elders and your Officers with all the men of Israel your little ones your wives and thy stranger that is in thy campe from the hewer of thy wood unto the drawer of thy water That thou shouldest enter into Covenant which the Lord thy God maketh with thee this day Neither with you only doe I make this Covenant and this Oath ver 14 15. but with him that standeth here with us this day before the Lord our God and also with him that is not here with us this day And that it might be the better established he gave speciall charge and commandement that the words which he had spoken by Moses and the Prophets should be publikely read often inculcated and expounded unto them and that all his visitations of this people whether in mercy whilst they obeyed his voice or in judgement for their disobedience should be registred to remain Deut. 4. 10. and 6. 6 7 8. Psal 78. 6 7 8. upon record as so many ruled cases and presidents and published and rehearsed unto their children that they might learne to set their hope in God and not forget his Commandements But this Covenant was so made with the Jewes that if any stranger amongst them or neere adjoyning Heathen did turne unto the Lord he was not to be excluded When a stranger shall sojourne Exod. 12. 48. Deut. 23. 15 16. with thee and will keep the Passeover to the Lord let all his males be circumcised and then let him come neere and keep it and he shall be as one that is borne in the Land for no uncircumcised person shall eate thereof The good things promised in this Covenant are temporall or spirituall but the temporall as types of spirituall First God promised to give them the Land of Canaan for their inheritance and therein length of dayes riches and honour victory over their enemies protection and peace If ye shall diligently keep all these Deut. 11. 22 23 24 25. and 1. 8 39. Commandements which I command you to doe them to love the Lord your God to walk in all his wayes and to cleave unto him Then will the Lord drive out all these nations from before you and ye shall possesse greater nations and mightier then your selves Every place Deut. 4. 1 38. and 6. 18 19. whereon the soles of your feet shall tread shall be yours from the wildernesse and Lebanon from the river the river Euphrates even unto the utmost sea shall your coasts be There shall no man be able to stand before you for the Lord your God shall lay the feare of you and the dread of you upon all the Land that ye shall tread upon as he hath said Thou shalt keep therefore his Statutes and his Commandements which I command thee this day that it may goe well with thee and with Deut. 4. 40. thy children after thee and that thou maist prolong thy dayes upon the earth which the Lord thy God giveth thee for ever And it shall be and â— 33. and 6. 3. when the Lord thy God shall have brought thee into the Land which he sware unto thy Fathers to Abraham to Isaac and to Jacob to give Deut. 6. 10 11. thee great and goodly Cities which thou buildedst not and houses full of all good things which thou filledst not and wels digged which thou diggedst not Vine-yards and Olive-trees which thou plantedst not c. Wherefore it shall come to passe if ye hearken unto these judgements and keep and doe them That the Lord thy God shall keep unto Deut. 7 12 13 14 15. thee the Covenant and the mercy which he sware unto thy Fathers And he will love thee and blesse thee and multiply thee he will also blesse the fruit of thy wombe and the fruit of thy Land thy Corne and thy Wine and thine oile
that cleaveth unto their best works being graciously pardoned I have sworne and I will performe it that I will keepe thy righteous Psal 119. 106. judgements Did the Prophet think himself able punctually to fulfill the Law How will that stand with his Prayer Enter not into judgement with thy servant for in thy sight shall no man living Psal 143. 2. be justified No but he knew sincere and willing obedience which he promised and would performe should be taken in good part And this is further apparent by the prayers of the faithfull Judge me O Lord for I have walked in mine integrity Remember Psal 26. 1 11. Isai 38. 3. Neh. 1. 5 9. Psal 25. 10. Dan. 9. 4. Jer. 31. 32. how I have walked before thee in truth and with a perfect heart and have done that which is good in thy sight It never came into the heart of these Worthies to conceit they had been able to justifie themselves before the barre of Gods justice in any particular action great or small as if it had been without all defect or staine being tried in the rigour of justice nor could their integrity ought availe them if no obedience did find acceptance with God but that which is every way compleat It is said of Josiah that he turned 2 Kin. 23. 25. to the Lord with all his heart and with all his soul and with all his might according to all the Law of Moses that he declined not to the right hand or to the left Of David that he kept the Commandements 2 King 21. 3. of God and his Statutes that he kept the Commandements of 1 Kin. 11. 34. 1 King 14. 8. 1 King 15. 5. God and followed him with all his heart to doe that only which was right in his eyes that he did that which was right in the sight of the Lord and turned not aside from any thing that he commanded him all the dayes of his life save only in the matter of Vriah the Hittite and 1 King 22. 43. of Jehoshaphat that he turned not aside from doing that which was right in the eyes of the Lord Of Asa that his heart was perfect before the 2 Chro. 15. 12. Lord all his dayes Of Asa and the people that they sought the Lord with all their heart and all their soule From these passages we cannot prove either that these servants of God did or that it is possible for men in this life to fulfill the Law exactly or that the Law is given with such moderation as that the imperfections which did cleave unto these and the best servants of God were no sinnes because in phrase of Scripture the words will not beare that weight it may be confuted by Text it selfe setting down severall imperfections even in them who are said not to have turned aside from the Commandements and it is directly contrary to divers other passages of holy writ But thence we may soundly gather that the Law as it was given to Israel doth admit and allow of sincere and unpartiall obedience though it be imperfect and answer not to that exactnesse which is required These words Doe this and live must not be interpreted as if they did promise life upon a condition of perfect obedience and for works done in such exactnesse as is required but they must be expounded Evangelically describing the subject capable of life eternall not the cause why life and salvation is conferred and by doing sincere uniforme unpartiall obedience not exact fulfilling of the Law in every title is to be understood Doe this and live what is it more then this If ye will obey my voice and doe my Commandements Psal 112. 1. ye shall be to me a peculiar treasure Blessed is the man that feareth the Lord and delighteth greatly in his Commandements Psal 106. 3. Blessed are they that keep judgement and he that doth righteousnesse at all times Blessed are the undefiled in the way who walk in the Law of Psal 119. 1 2. the Lord. Blessed are they that keep his testimonies and that seek him with the whole heart Who so looketh into the perfect law of liberty Jam. 1. 25. and continueth therein he being not a forgetfull hearer but a doer of the worke this man shall be blessed in his deed To them who by patient Rom. 2. 7. continuance in well-doing seeke for glory and honour eternall life which passages are to be understood of sincere and upright walking and shew who are justified and to whom the promises of life pertaine but not why they are justified And in like manner that of the Apostle The doers of the Law are justified may be expounded Rom. 2. 13. Evangelically not of them that fulfill the Law which should be justified by their works but of them that soundly obey who are justified of grace by faith not for their works And hence it appeares what works the Apostle opposeth to faith in the matter of justification not only perfect works done by the strength of nature of which sort there be none at all but works commanded in the Law as it was given to Israel such as Abraham and David walked in after they were effectually called such as without whose presence faith it self could not be existent such as are necessary in the person justified these works are opposed to faith in the matter of justification not that faith can be without them but because they cannot be causes together with faith in Justification And of necessity if faith be opposite to works exactly perfect it must be opposite to them that are imperfect and stained in part that be impurely pure because the Covenant of Grace calleth for perfection though it accept sincerity and in all reason perfect righteousnesse should rather be accepted for righteousnesse unto life than that which is imperfect and falleth short of that which is required For the better administration of this state and nationall Covenant it pleased God to ordaine sutable Ordinances for the teaching and applying of this Covenant scil of Ministery and Priesthood The first of these the Apostle openeth setting down the state of the Gentile and Jew before Christ came compared both together and how both stood in comparison to the Church after Christ in regard of this Ordinance of teaching As the Gentile Gal. 3. 23 24 25. before Christ was a man constrained to live without a shelter the Jew at the same time is better provided for for he had the Law taught to cover his head in a storme that it be not too violent But we after Châ—ist dwell in well-grounded yea seiled roomes that we need not to feare the blowing beating or flowing in of the Sea raine or wind for we have the Ordinances of the Gospell The Gentiles before Christ ran wild like beggarly bruits without all schooling the Jew a great deale better for the time being he had a Schoole-master to teach and nourture him even
borne and lived in Covenant every man had actually applyed the death of Christ unto himselfe every man had enjoyed all the Ordinances of God yea there had been no impenitent person I might adde properly no sinner but Adam and Eve Then they could not say Christ came to save the world under which infidels must be comprehended or that he prayed for his persecutours and unbeleevers nor that he came to save his people from their sinnes for if this charge had been obeyed there had been no Infidell nor persecutour nor sinner amongst his people but only our first Parents And by the same evasion they may hold that Christ died for all and every man when he died for no man living or that ever lived but Adam only But this is nothing to prove that since many Nations have neglected their charge and being fallen from God have received from him a Bill of divorce a commandement hath been given notwithstanding unto his servants in all ages to publish the doctrine of salvation unto every creature amongst all Nations Adam and Noah were in Covenant is there the same reason of them and their posterity continuing in the faith that there is of them that be strangers to the Covenant shut up in darknesse and never heard the sound of the Gospell for many generations together It seemeth sufficient to Princes say they to publish their Lawes in some places at some times though they concerne all are for their good and take hold of them if they be not observed leaving it to Parents to teach their children and every one to enquire for his own good In this comparison there be divers things unlike divers that cannot befitted to the purpose unlesse it be in a sense contrary For they say Lawes once sufficiently published bind and stand in force though unknowne or scarcely possible to be known by some particular men now living in some remote parts of the dominions And the plaine direct reddition is That God having made a Covenant of grace with Adam and his posterity all and every man is bound to beleeve in Christ and walke in obedience though he be ignorant of his duty never received ability to do it never had meanes possible to come to the knowledge of Christ yea though he be cast off and left to the hardnesse of his heart God hath commanded Parents to teach their children Who doubts of that But the question is whether God hath vouchsafed sufficient means of grace to every man which is not hereby proved because God when he gave his Covenant injoyned Parents to teach their children We grant the Lord is wanting in nothing which either he promised or in his eternall wisdome and justice saw meet to be done and that such as be deprived of the means of grace be justly deprived But we say as experience confirmeth that sufficient meanes of grace hath not been afforded to every man living since the fall of Adam In the comparison there be many things unlike For common-wealth are one body politick in which it is held sufficient to publish Lawes in some knowne places and at some times granting space and meanes that all may learne them if they will But we speake of such as never were so much as in the outward society of the Church nor adjoyning to them that never heard of the Covenant of grace they nor many of their Ancestours nor of a people or society professing the true Religion So that whereas the reason is of the meanes of supernaturall knowledge vouchsafed to them that never heard of the Covenant or lived nigh unto them that enjoyed the word of reconciliation the comâ—arison is of men in Covenant who cannot want possiblâ— meanes â—o know the main and fundamentall points of the Covenant Old Lawes they say not in use yet in force scarce possible to be knowne do bind But the question is of many doctrines in use which must necessarily be known or a man cannot be in the number of the faitfull so much as in externall society There is not a prohibition to preach or write to any say they unlesse it was to punish some speciall sinne as when Christ saith Cast not pearles before swine or some others were to be served first as Christ said to the woman of Canaan I am not sent but to the lost sheepe of the house of Israel and Paul Act. 13. It was needfull that the Gospell should be first preached unto you And it was thus when the Spirit forbade Paul to goe into one place and commanded him to goe into another We might aske unto which of the two cases they will referre that of our Saviour Into the way of the Samaritanes enter ye not Matth. 10. 5. and Tarry ye at Jerusalem untill ye be endued with power from on High Luke 24. 49. during which time and before the Apostles could disperse themselves many millions might depart this life who never enjoyed meanes sufficient to bring them to the knowledge of God in Christ And if God have charged his servants not to cast pearles before swine and prohibited them for a time to preach the Word of the Kingdome to some people and in some places because it is his pleasure to serve others first why should we not likewise think that God in justice hath deprived many nations and people of all possible meanes whereby they should come to the knowledge of the truth Let us see how well this fitteth the matter in hand The meanes of grace be unlimited but in two cases there was a prohibition to write and what is this but in plain termes to confesse that the meanes of grace in all ages and times in respect of all places and persons have not been unlimited Besides when no man must take this office of preaching upon him but he that is called thereunto of God and no man can shew that he hath beene called to preach the Gospell to every creature why may not this be called a prohibition The last refuge is That any man might have had the Word using that little well that God gave How should he have had it By ordinary meanes or extraordinary revelation Some are bold to affirme he should have had it after an extraordinary manner Others speake of I know not what possibility by traffique and the like both sorts utter strange things and it is reason we should require better proofes then bare affirmations To him that hath shall be given is a proverbiall speech whereby our Saviour signifieth that they who be enlightened by the Gospell and use well the supernaturall gifts they have received shall be enriched with an happy encrease And that the contemners of the Gospell and grace bestowed upon them shall have that taken from them which they seemed to have But that men unregenerate can of themselves use their naturall gifts in an acceptable manner or that God will bestow supernaturall upon them that use their naturall gifts minus male as Arminius speakes is neither found in the
the Nations of the earth be blessed though no exclusion be expressed the Apostle is Gal. 3. 16. bold to interpret it as if it had been said In thy seed alone Whom he foreknew them he predestinated this proposition is not Rom. 8. 29 30. expressely exclusive is it not then exclusive in sense When David saith The Lord is my God he excludes not the faithfull from the same preeminence but when the Lord saith to his people I am the Lord thy God he excludes them that be not in Covenant Abraham beleeved God and it was accounted to him for righteousnesse Gen. 15. 6. here is not restriction added but the proposition is exclusive Whosoever beleeveth in Christ shall not perish but have everlasting Joh. 3. 16. life doth not this proposition exclude works from being a cause of Salvation because only is not added Some answer that these passages be exclusive because the Apostle expressely shuts forth works from the act of Justification Rom. 3. 28. whereas they rather teach that faith doth comprehend repentance conversion and new obedience and that works are not excluded from the act of Justification but only works done by the power of nature But leaving that the proposition is for the matter exclusive and that the Apostle shewes from the thing it self proving hereby that Abraham after he had followed the Lord a long time and yeelded obedience to his commandements was justified by faith without the works of the Law The words therefore may be exclusive though only be not added and that they be restrictive is plain by the thing signified for what is it for Christ to lay down his life for his sheep or to purchase his Church by his bloud but to bruise the serpents head to redeeme them from all iniquity and purifie them to be a peculiar people to himselfe â—o save his people from their sins to deliver them from the feare of hell and death and to blesse all Nations of the earth according to the promise made to Abraham This needs no further confirmation then the next answer which they make that the words be exclusive not in respect of the thing it selfe but of the modus which others expresse thus that Christ died for his sheep in respect of the application and event For if it be exclusive in the modus exclusive it is as well though only be not added as if it was And the question is not of the sufficiency of Christs death for all men in respect of the magnitude and excellency of the price nor of the efficiency of his death in some degrees for such as shall not inherit the crown of glory but of the modus whether he died sufficientèr efficientèr quantum in se for all and every man That this Modus is excluded will appeare in that we shall never reade that Christ died for any but for his sheep his Church his brethren his people or them that be considered as such in respect of present profession externall administration and application of his benefits Vnto you is borne this day in the City of David a Saviour which is Christ the Luke 2. 11. Luke 1. 68 69 70. Lord. Blessed be the Lord God of Israel because he hath visited and redeemed his people and hath raised up an borne of Salvation in the house of his servant David as he spake by the mouth of his holy Prophets which have been since the world began That we should be saved from our enemies and from the hands of all that hate us Mine eyes have seen thy salvation which thou hast prepared before the face of Luke 2. 30 31 32. all people A light to lighten the Gentiles and the glory of thy people Israel Wherefore in all things it behoved him to be made like unto his Heb. 2. 17. brethren that he might be a mercifull and faithfull high Priest in things pertaining to God to make reconciliation for the sâ—nnes of the people Thou art worthy to take the booke and to open the seales thereof for Rev. 5. 9. thou wast slaine and hast redeemed us to God by thy blood out of every kinred and tongue and people and nation And generally in every place they for whom Christ is said to die are called his elect his sheep his people his brethren not barely called into Covenant but received upon their acceptance thereof The severall passages alleadged to prove the universality of Christs death have been examined already and found to speake directly to this purpose But amongst them that be called into and accept of the Covenant some be elected simply others in comparison some be the sheep and brethren of Christ in truth and sincerity others in profession and externall administration or in some respect only And as we must distinguish of the elect and sheepe of Christ so of his dying for them For he died for all his elect as they apply and be partakers of the benefits of his death he died saving-effectually scil to bring them to grace and glory according to the election of grace for his simply elect and people in truth that is for them upon whom Salvation should be conferred and to whom it should be soundly applied So the Prophet telleth us Christ died that indeed and most certainely Isa 53. 10. he might see his seed and bring many brethren unto God And if Christ died not for his sheepe for this particular end that by his speciall grace and that which is given to none others they Rom. 9. 18. Job 10. 15. might injoy the fruit of his death we must confesse that Christ in this saying doth give no particular comfort to his sheepe and in that whole Chapter which is absurd And though sheepe and beleevers materially be the same formally in this place they be not for when Christ saith to the Pharisees Yee beleeve not for yee are not of my sheepe Joh. 10. 16. If to be a beleever and the sheep of Christ doe signifie the same thing he should say ye beleeve not and that which followeth My sheepe heare my voice and follow me Joh. 10. 27. should be the same as if it had been said the beleevers beleeve So that sheepe and beleevers are reciprocall but formally they are not made sheepe by faith but by election Moreover the acquisition of righteousnesse by the death of Christ and the application thereof are things to be distinguished but so inseperably conjoyned that for whomsoever it is acquired to them it is applied By his knowledge shall my righteous servant justifie many for he shall beare their iniquities Isa 5â— 11. He bare the sinne of many and made intercession for the transgressours Isa 33. 12. By his stripes are we healed Isa 53. 5. Who was delivered for our offences and was raised againe for our justification Rom. 4 25. As by the offence of one judgement came upon all men to condemnation even so by the righteousnesse of one the free gift came upon
and to have done and suffered other such things and that by the bloud of his Son we are reconciled to God the Father This office of Mediation Christ hath performed First as the great Doctour of his Church by revealing unto us the way to life even 1 Cor. 2. 7 8 9. the last full and perfect will of God concerning mans salvation the wisdome of God in a mysterie even the hidden wisdom which God ordained before the world unto our glory which none of the Princes of this world knew Such things as eye hath not seen eare hath not heard or ever entred into the heart of man to conceive Such as the naturall inquirie of Angels could never Mat. 11. 27. Joh. 1. 1â— have discovered No man knoweth the Father but the Sonne and he to whom the Sonne hath revealed him No man hath seen God at any time the only begotten Sonne which is in the bosome of the Father he hath declared him He only it is that openeth the bosome of his Father that is who revealeth the secret and mysterious counsels and the tender and compassionate affections of his Father unto the world He is said to be a teacher sent from Joh. 3. 2. God and to be the Lord which speaketh from heaven and the doctrine which he taught an heavenly doctrine even great Salvation The woman of Samaria could say I know when the Messiah cometh he will tell us all things And our Saviour professeth Heb. 12. 25. Joh. 3. 12. Heb. 2. 3. Joh. 4. 25. Joh. 15. 15 to his disciples All things that I have heard of my Father I have made known unto you And in this the new Covenant is lifted up above former expressions of the same Covenant for substance For God who in sundry times and in divers manners spake in times past unto the Fathers Heb. 1. 1. ver 3. by the Prophets hath in these last daies spoken unto us by his Sonne who is the brightnesse of his glory and the expresse Image of his person that is he in whom the glory and Majesty of the Father Col. 1. 15. otherwise invisible and inconspicuous doth shew forth it selfe and that which is hid in the Father as in a ring is manifested as on the seale And as God is manifested in Christ so was he manifested and made knowne by Christ In Christ are hid Col. 1. 3. Ephes 3. 9 10. all the treasures of wisdome and he hath made knowne the manifold wisdome of God The discovery of misery and sin is that which sweetens mercy and gaines it esteem and therefore as the mercy of God was plentifully unfolded so was the Law laid open and sin discovered by our Saviour more fully then it had been in the old Testament that as sin abounded mercy might abound much more And where the maladie appeares hideous and desperate there is need that we be well acquainted with the soveraigne remedie and hence as the doore of the Law and curse is cast quite open that men might throughly know themselves so Christ in his person natures office and benefits is lively deciphered that when men feele themselves lost in themselves they might runne unto him for righteousnesse grace life and salvation Secondly Christ hath satisfied offended justice and answered whatsoever the Law had against us The word satisfaction the Scripture hath not but the thing signified thereby is plainly noted by the phrases of Redemption Expiation Reconciliation and many such like every where in Scripture Justice did release the debtour or the punishment of the person offending but would not simply release the punishment of the offence or pardon the fault without satisfaction If then the guilty be spared the surety must suffer punishment It is here questioned whether God could not pardon sin without satisfaction or satisfaction be absolutely necessary the decree and pleasure of God so to have it excepted Many sound orthodox and learned Divines hold the affirmative Martin de pers Christi lib. 1. Sect. ex mundi redempâ— p. 154 155. because justice is essentiall to God and it is a righteous thing with God to render tribulation to them that afflict and that every transgression receive a just recompence 2 Thess 1. 6. Heb. 2. 2. Rom. 1. 32. Exod. 34. 7. And if recompence be just it is injustice to let sin goe unpunished The Lord testifieth that he that justifieth the wicked is an abhomination to his highnesse and he will not doe what he abhorreth in others Prov. 17. 15. Isa 5. 23. God cannot but love his Image and so he cannot but hate the corruption of it and severely punish that which is dissentanie from it This seemes to be engraven in the heart of man by nature that God is just and that sin cannot be done away without satisfaction and hence come those many fond devices amongst the Heathen Lex non est aliquid internum in Deo aut ipsa Dei voluntas sed voluntatis quidameffectus Lactant. de 〈◊〉 Dei cap. 19. Index peccatis veniam dare nâ— potest quia voluntati servit alienae Deus autem potest quia est legis suae ipse disceptator judex quam cum poneret non utiâ— ademit sibi omnem potestatem sed habet ignoscendi licentiam Senec. Occidere contra Legem nemo non potest servare nemo prâ—ter te to pacifie offended justice they were ignorant of the true God and how his wrath and displeasure was to be appeased but assured of this that he was offended by sin and that without satisfaction the sin could not be expiated or done away For these and such like reasons many have thought that it is absolutely repugnant to divine justice to pardon sin without satisfaction Others and those learned and orthodox are of opinion that the necessity of satisfaction depends upon the will and pleasure of God and that God by his absolute power salva justitia might have pardoned sin without satisfaction For God might out of his absolute soveraignty not have punished Adams sin both because it was against himselfe not others to whom he is tied to doe justice and especially for that the demonstration of his revenging justice springeth not from the necessity of his nature but from his voluntary disposition as well as the giving life perpetuall to obedience for a certaine space performed For with-draw that voluntary Covenant who doubteth but that had the creature kept his innocency a thousand yeares God was free to have annihilated him Also God is able were he pleased to shew his power to turne it to his glory which mens impotency not attaining being also forbidden by the Law of their Superiour maketh them that they cannot alwaies with justice forgive even that wherein themselves are trespassed If God of his absolute power cannot pardon sin without satisfaction then not to punish sin is simply a thing impossible or God in so doing should be deficient or inconformable to the rule of his will but to let
God in a mystery even the hid wisedome which God had determined before the world unto our glory the glory of the universall catholique Church the wisedome which none of the Princes of this world hath knowne which containeth those things which 1 Cor. 2. 7. vers 8. vers 9. vers 10. vers 12. Ephes 3. 8 16. 1 Cor. 2. 16. 1 Cor. 2. 14. vers 6. Joh. 7. â—9 Act 2. 33. Joel 2. 28. Act. 1. 16 17. Joh. 16. 7 8. Joh. 26. 13 14 15. He shall receive of me Chrysost 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Theoph 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 è scientia mea ijsque quae ipse novi 2 Cor. 3. 6. Gal. 3 15. Heb. 8 13. 2 Cor. 3. 8. 3. 9. God hath prepared for those that love him all that love him and not only them that were in the Apostles time The wisedome containing the deepe things of God even the things which God hath freely given to his Church called the unsearchable riches of Christ the riches of his glory The wisedome which is the very minde of Christ and the knowledge whereof is called the very knowledge of the minde of Christ of which the spirituall and perfect men are only capable The plentifull powring forth of the holy Spirit was differed untill the glorification of Christ and he being glorified it was to be differed no longer Christ being exalted at the right hand of the Father he obtained the promised Spirit above measure and powred it forth in such plentifull measure as had not formerly been bestowed upon the Church so that then was fulfilled what was foretold by the Prophet Joel I will powre my Spirit upon all flesh That Spirit is the Spirit of the Father alone and of Christ and will pleade the cause of none but of Christ in all this age of the world as the Advocate of Christ against the world He shall not speake of himselfe but whatsoever he shall heare that shall he speake and shall shew it unto you So that after the Apostles there shall be no new inspiration necessary to Salvation unlesse we shall say there shall be another Christ or another Comforter The Apostles in respect of their office were able Ministers of the new Testament of the Spirit not of the letter of righteousnesse and not of condemnation Able Ministers furnished with sufficient gifts and so with sufficient knowledge of the Testament which is not to be abrogated whereunto nothing must be added of the new Testament which shall not be antiquated or disanâ—lled Of the Spirit and by inspiration taught those things which agree to the most perfect and spirituall and of righteousnesse which is the last immediately conjoyned with life eternall The Prophets speake of the times of the Messiah as the times Joh. 4. 25. Isa 2. 1 2. Heb. 1. 1. Act. 2. 17. 1 Pet. 1. 20. Gal. 4. 1 2 3. 2 Cor. 5. 17 18. Col. 1. 19. 2. 9. 2 Cor. 3. 10. 2 Cor. â— 11. Mat. 24. 14. Rom. 8 7 8 9. 1 Cor 1. 21. 2 Cor. 3. 9. Act. 13. 26. Rom. 1. 17. Heb. 2. 3. 1 Pet. 1. 23 25. Col 2. 2 3. Col. 1. 25 26. 1 Joh. 1. 3. Non enim novis revelationibus nunc regitur ecclesia Bellar. de verb Dei l. 4. cap. 9. of cleare light and revelation after which no new inspiration is to be expected When the Messiah cometh he will teach us all things The times of the Messiah are called the last times which are the times wherein that Doctor of righteousnesse is promissed after whose comming we are to looke for no clearer or fuller revelation of divine mysteries So the Apostle saith Christ was manifested in the last dayes to wit in the times of the Gospell The time of the Messiah was that time appointed of the Father wherin the heire was no longer to be an infant under tutours and governours but as of ripe age he should live under the guidance of the Spirit of whom as by the Spirit of liberty being enlightened he should with open face as in a glasse behold the glory of God The Doctrine of the Gospell inspired into and preached by the Apostles is most glorious the Gospell of the glory of Christ who is the Image of God and the brightnesse of his glory in whom it pleased the Father that all fulnesse should dwell in comparison whereof the Law is not glorious which shall be preached in all the world untill the end come and shall continue without abolition The Apostles preached the word of faith righteousnesse and life the word of salvation and power of God unto salvation even great salvation and the immortall seed which doth endure for ever even Jesus Christ in whom are hid all the treasures of wisedome and knowledge that the whole Church might have communion with the Father and with the Sonne But the Word of faith righteousnesse and life the immortall seed the Word that doth reveale the ministery of Christ fully and intirely is a word consummatory and not preparatory in communion doth consist perfection or consummation And Titus Bostorum Episc ad Luc. 10. In Hospitium duxit hoc est in ecciesiam quae omnes capit omnes complectitur in these respects the calling of Christians to the state of grace is more excellent then the calling of the Jewes as the instrument of their calling is more excellent The same Word for substance was delivered to both but not for full and cleare manifestation In the Gospell Christ the promises heaven and life is more distinctly revealed and fully propounded God dealt with the Jewes as with children young and tender with Christians as with men growne to age and come to some ripenesse The Neque hic amplius secundum legalis umbrae tipicique cultus aâ—gustias audiemus Non intrabit Ammonita in ecclesian Dei aut Moabita Audimus autem Iâ—e docete omnes gentes Isai 54. 13. Jer. 31 34. Heb. 8. 11. 1 Joh. 20. 1 Joh. 2. 21 24. bounds of the Church are now extended to all nations and all men are invited to repentance that they might live It may be questioned whether the word be not fruitlesse and unprofitable seeing the Lord promiseth in Covenant that men should not teach every man his neighbour but they should be all taught of God But the internall teaching of the holy Ghost is not to be severed from externall instruction by the holy Scripture for then it should follow that the Scriptures were written in vain that in vain we were exhorted to reade the Scriptures yea to give attendance to reading exhortation and doctrine and that the ministery of the Word was altogether fruitlesse But the Apostles themselves plainely declare that the reading of the Scriptures and ministery of the Word and writing to them that were anointed by the spirit was not uselesse and unprofitable Such passages of Scripture then are to be understood comparatively and not as simple negations and shew what plenty of knowledge