Answ and had all the Law of God written within him yet he looked upon the letter of the word and did make use of that as a weapon against Satan in that great combat of [b] Mat. 4.4.7 temptation and shall not wee that have the Law but imperfectly written in our hearts neglect the letter and wherefore was the word written Was it not for our [c] Rom. 15.4 learning Let us therfore as David or rather Christ personated and prophecied by him say [d] Psal 40.8 thy word is within my heart and yet make his outward word our [e] Ps 119.24 Object Counsellours as he did Obj. But the Apostle Peter saith that they did well to looke unto the word of Prophecie or the Scriptures untill the day dawne and the Day-starre did arise in their hearts but no longer Answ He doth not say Answ and no longer and the word VNTILL is often taken in Scripture for the space of time how long soever for ever See 2 Sam. 6.23 Psal 110. 1. Heb. 10.16 Obj. But how would you have believers looke upon the Law in their hearts and also upon the writ Object ten and verball Law Answ The Law of love written in the hearts of believers is the principle ground motive and agent that puts them a doing as the Apostle said 2 Cor. 5.14 See Joh. 14.23.24 the love of Christ eonstraineth us yet the outward letter is a good book in the hand of the Spirit to teach and guide believers what to doe and how to doe Fifthly Believers are to look upon the Law and the righteousnesse thereof fulfilled by them or in them as the Apostle testifies [f] Rom. 10.4 That the righteousnesse of the law might be fulfilled in us who walke not after the flesh but after the Spirit And another Apostle saith [g] 1 Joh. 3.22 We keep his Commandements and doe those things that are pleasing in his sight So it is said of those Saints that did not submit to Antichrist [h] Rev. 14.12 that they kept the commandements of God Sixthly That the law cannot judge them neither ought they to judge it Believers are to looke upon the Law as dead to them and they to it as Paul said of the world [i] Gal. 6.14 I am crucified to the world and the world to me So may a believer say I am dead to the law and the law to me Object Object But how doe believers keep the Commandements or the law Answ Answ They keepe it in their head [i] Rom. 8.4 10.4 Jesus Christ for what he did or does as Mediator it is reckoned and accounted to believers as well as their sins were reckoned and imputed unto him in this sence believers are to looke upon the law as if it had never been broken but performed by them in every tittle Secondly believers keep the law when they live in love towards God and men for [k] Rom. 13.10 love is the fnlfilling of the law And the more any abound and grow in love the more actually and personally they doe performe the Law l 1 Tim. 1.5 For the end of the Commandement is love out of a pure heart c. Thirdly believers doe keep the law in that they doe not transgresse the law willingly but as Paul [m] Rom. 7.19 said the evill which I would not that I doe The will is the great tunewheele of the soule and makes a thing in a manner good or evill for where the will is wanting in a good duty that duty is not rightly performed nor cannot be accepted againe where the will is present the Lord accepts that the power be wanting 2 Cor. 8.12 Object Object But doe any keepe the law perfectly in their owne persons Answ No doubtlesse Answ for in many things we offend all and if we say we have no sinne we deceive our selves and the truth is not in us Jam. 3.2 1 Joh. 1.10 Quest How and in what sences are believers said to be dead to the law free from the law as the Scriptures speake Gal. 2.19 Rom. Rom. 8.2 Answ Two wayes and in two sences either in respect of the Authority or else in respect of the Mosaicall administration of it Quest How in respect of the authority of it are they dead to it and freed from it How believers are dead to the law and free from the law Answ Fist As it is a Iudge the law hath no power to condemne them for what the law [n] Rom. 3.19 Certaiainly the law can say nothing in way of threatning or curse to a believer saith it saith to them that are under the law And a believer being justified cannot be againe condemned for the Apostle concludes that strongly in the eighth to the Romans the first verse There is no condemnation to them that are in Christ Iesus Therefore certainly the curses and maledictions of the law are ro more to believers then penall-statutes unto persons that are fully acquitted and discharged by a legall tryall Secondly believers are dead to the law and free from the law as it is an Accuser The law hath the property of an Accuser For Christ told the Jews [p] Joh. 5.45 There is one that will accuse you even Moses in whom you trust That is the law of Moses on which they did rest and depend [q] Rom. 8.33 But this law hath no power to accuse those that believe therefore doth the Apostle challenge all at once saying Who shall lay any thing to the charge of Gods elect you know it is the office of an Accuser to bring in a charge so it s the office of the law to charge those that are under it Object Object But are not believers sometimes charged and accused by the Law Answ Yes Answ the law doth sometimes especially upon the breaking of it accuse men if they will listen to it but it is such an accusation as was against Christ and against Paul that could not be proved Now believers have an [r] Rom. 2.15 excusation as well as an accusation Å¿ 1 Joh. 5.10 and a witnesse within them to justifie them from this accusation and when the law doth this ill office in the Conscience then appeale from the Court of Conscience to the Court of Christ and plead that Act of indemnity viz. the Covenant of grace and the composition of Christ which he hath paid for you and you shall have a discharge from the law and the law shall have a charge to sequester your peace and comfort no more Thirdly Believers are dead to the law and free from the law as it is a Lord for believers are not under tenants holding their spirituall and eternall estate by a lease from the law as a substitute of Christ Christ is the soules immediate Landlord or rather Soule lord And though the law may be Christs Solicitor and Steward yet it is not authorised by Christ to raigne
or the Law of Christ The first of these Lawes was given to Adam in his innocent and sinlesse condition the second was given unto men in their fallen and sinfull condition and the third was given unto men either to bring them out of their sinful condition or being brought out of that estate to guide them on to their eternall happy condition Quest Wherein did the naturall Law or the Law which God gave unto Adam in his innocency consist Answ 1. In that inscription written in his heart whereby doubtlesse he knew how to serve and worship God his Creatour 2 In that vocall prohibition of eating the forbiden fruit Gen. 2.17 Object But how doth it appeare that there was any Law written in the heart of Adam in his innocency A. 1. Because that even the sinfull posterity of Adam who had neither the written Law of Moses nor the Gospell yet had and have this Law written in their hearts their consciences bearing witnesse and their hearts accusing or excusing one another Rem 2.14 15. 2 By the knowledge that he had in the nature of all creatures and therbyto name al creatures according to their natures Gen. 2.20 23. 3 Because that Adam and his children did offer unto the Lord and this must be either from inward dictates and teachings in nature or from vocall commands but we read not of any vocall commands that God gave to Adam thereto Obj. But did God give lawes to none but unto Adam before Moses time Answ Yes unto (a) Gen 6.13 Noah and doubtlesse to many others before the flood and also to (b) Gen 26.5 Abraham and the Patriarcks after the flood till the time of Moses and these lawes are called by the godly and learned Positive Lawes Qu. Was there included in that prohibition to Adam that hee should not eate of the forbidden fruit all the Morall Law or Ten Commandements afterwards given to Moses A. Though the Scripture doth not affirm that neither can it be easily inferred thence nor clearly proved yet it 's probable hee had written in his nature the substance of the Ten Commandements Qu. Why did God give a law or lawes unto men A. To shew his own Soveraignty and his creatures duty Qu. How many parts are there in the Lawes of God A. Three a (c) Ex 20.3 4 5 7 c. mandatory part a (d) Ex 19.5 Eph 6 2 promisary part and a (e) Gen. 2.17 Lev 26.16 17 18. penall part the first shewing the power the second the goodnesse and the third the justice of God Qu. Why did God give the Morall Law or Ten Commandements seeing he had before written the Law in mens hearts A. Though the Law was writter at first in the heart of Adam and though the fallen posterity of Adam had Why the Moral Law was given and still have some reliques of that Law remaining in their hearts yet it was growne so dymme and dark that in a manner it was deleated and blotted out by the sinnes of men insomuch that the Apostle accounted that time between Adam and Moses as a time wherein there was no Law for saith he untill the Law i. e. the Morall Law sin was in the world Rom. 5.13 But more particularly God gave the Morall Law First because of transgressions as the Apostle in answer to such a Question tacitely propounded saith the Law was added because of transgressions untill the seed i. e. Christ should come Gal. 3.19 For the better understanding of this consider 1 That the Law was given to discover sin for (f) Rom 3 20 by the Law is the knowledge of sinne And though (g) Rom 5 13 sin was in the world before the Law yet sin was so vailed and covered that men when they did comit sin they scarce knew that they sin'd We have the Apostle Pauls testimony and experience of this wher he (h) Rom 7 7 saith that he had not knowne sinne but by the Law for I had not known lust saith he except the Law had said thou shalt not cover Nay there would be no sin were it not for a Law for the Law gives if I may so tearme it a being unto sin and therefore is called the (i) 1 Cor 15 5 strength of sinne for if a man should sweare covet or kill and there should be no Law prohibiting the same doubtlesse it would not bee evill for the Law makes it evill So men when they doe commit sinne if they be ignorant of the Law against which they sinned they cannot come to see and know their sinnes therefore the Law is the glasse or discoverer of sin and where there is no Law there is no * i. e. No knowledge of transgression Rom 4.15 transgression Obj. But hath the Law of it selfe power to discover sin A. No not of it selfe without it be applyed by the Spirit for Paul thought himselfe (k) Phil 3.6 blamelesse as concerning the Law before his conversion But when the (l) Rom 7.9 Commandement came in spirit and power then sinne appeared as sin to him Obj. But doth the Morall Law discover unto men all their sinnes A. Yes All the sins committed against that Law but not every sin that a man is guilty of for the sin of unbeleife or not beleiving in Christ which is the sin (m) Joh. 6.29 and 16.9 1 Joh. 3.23 Neither doth the Moral law teach men to deny their owne righteousnesse against the Gospell is discovered by the Gospell and not by the Law Obj. How doth it appeare that the Law doth not discover the sinne of un beleefe or not beleeving in Christ A. Because the Law doth not command faith in Christ as hee is Mediatour neither can any man possibly preach Christ out of the Morall Law therefore it is impossible that unbeleife against him should be known or apprehended by that Law 2 The Law as it doth discover sin so also it doth aggravate sinne or make sin as the Apostle (n) Rom 7.13 saith exceeding sinfull The Law does awaken and revive and unkennell sins and make them take hold upon a mans soule As the Prophet David (o) Ps 40.12 said mine iniquities have taken hold upon mee so that I am not able to looke up Or as the Apostle (p) Ro 7.8 9 said without the Law sin was dead but when the Commandement id est the Law came sinne revived and I dyed that is his sinnes did appeare so hainous grievous and terrible to him that they were ready to make him dispaire also the same Apostle (q) Rom 5.20 elsewhere saith That the Law entered that the offence might abound 3 The Law does restraine sinne and that was a maine end wherefore it was given which is the meaning of the Apostle in the third of the Galathians 19 ver Gal. 3.19 The Law was added because of transgression Men were growne to a mighty height of transgression and wickednesse till God gave the Law
to curbe checke and chaine men from running madly and greedily according to the inclinations of their wicked and desperate hearts And in that sense the (r) 1 Tim. 1.9 Apostle speakes That the Law was made for the lawlesse and disobedient for the ungodly and sinners c. Even as amongst men the occasion of making Lawes commonly is either some evill done or foreseen will be don God when he gave the Law at first to Israel did see that they were prone to follow the wicked wayes and examples of the Egyptians and therefore gives the Law by way of anticipation and prevention Secondly The Law was given that it might be a Schoolemaster unto men as the Apostle (s) Gal. 3.24 saith the Law was our Schoolemaster unto (t) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was unto Christ So Calvin and others Christ Now the office of a Schoolemaster and so of the Law as it is a Schoolemaster consifts in two things 1. In giving Instruction the Law doth teach men what they should not do and also what they should doe For doe but look into the Ten Commandements and most of them are negative Commands Exod. 10 and teach men what they should not doe As Thou shalt have no other gods but mee Thou shalt not make to tby selfe any graven Image c. Yet when Jesus Christ reduces the ten Commandements into two he delivers them affirmatively (v) Mat. 22.37 39. Thou shalt love the Lord thy God with all thy heart and Thou shalt love thy neighbour as thy selfe So that by comparing both places together it evidently appeares that the Law does teach men their duty negatively and possitively both towards God and men And in this sense the law may be said to be a mans Counsellour as David (u) Ps 119.24 said thy Statutes are my Counsellours Also the Apostle saith the Scripture whereof the Law is a part is given for instruction and without all controversie call it a Rule or what else you please the Law doth guide men in their duties and may be called a light unto a mans feete and a Lamp unto his pathes 2. The office of a Schoolemaster is to correct the undutifull and disobedient This also the Law doth for what is said of the (w) 2 Tim. 3.16 Scripture in generall may be appropriated to the Law in particular viz. that it is for correction Object How doth the Law correct men Ans By rebukes and humili. uions for when men have sinned the Law doth sharply smartingly and cuttingly wound and pierce their Consciences that it makes them crie out as David (x) Psal 39.11 remove thy stroke away from me Then it humbles men and makes them stoope and subject themselves with shame and silence to the judgement of God As the Apostle speaks what soever the Law saith it saith to them that are under the Law that all the world may become guilty before God or subject to the judgement of God Rom. 3.19 Rom. 3.19 Quest To whom was the Law a Schoolemaster and how long was it to continue so Answ First the Law was in a speciall manner a Schoolemaster to the people of the Iewes and it was to continue as a Tutor and Teacher unto them See Luther on Gal. 3.19 untill Christ came in the flesh Gal. 3.19 The Law was added because of transgression untill the seed should come that is till Christ should come in the flesh and then according to that administration the Law ceaseth Secondly the Law is also a Schoolmaster unto both Iewes and Gentiles untill such time as they doe believe in Christ and are redeemed from the power and dominion of it As the Apostles words plainly shew Rom. 7.2 in Rom. 7.2 Know ye not saith he how that the Law hath dominion over a man as long as he liveth Marke those words a man i. e. every man or any man whether Iew or Gentile as long as he liveth either under the Law or undivorced from it the Law hath dominion over him Object Object I doe apprehend that the Law was a Schoolemaster onely to the people and Nation of the Jews and that it did not conccrne the Gentiles at all as a Schoolemaster and that the meaning of that third of the Galathians the 25. vers is that the Law was no longer a Schoolemaster then untill Christ came in the flesh who is there called faith Answ Answ Though some pious and able men are of that judgement and though the word Faith be taken objectively for Christ yet I suppose the text cannot be so restrictively understood First because then you must hold that the Law was given to and intended for the Iewes onely which afterwards I shall shew to the contrary for if it concernes the Gentiles at all doubtlesse it concernes them as a Schoolemaster as long as they are under it Then Secondly many or most of the Galatians to whom that Epistle was writ were Gentiles and if the Law had never been a Schoolemaster unto them then the Apostles assertion would not have been pertinent to them Thirdly by faith seemes to be meant there as in (y) Gal. 1.23 32.1 Tim. 19. 4.1 other Scriptures either the Gospell and word of faith or else the grace and gift of faith as it appeares in the 26. vers We are all the children of God by faith in Christ Iesus that 's the second end of giving the Law Thirdly the Law was given to keep men under and shut up men in sinne (z) Gal. 3 23. Before faith came saith the Apostle we were kept under the Law shut up unto the faith and in ver 22. The Scripture i. e. then saith hath concluded all under sin i. e. till the doctrine of his grace was revealed apply'd and believed and (a) Rom. 11.32 shut them up in unbeliefe and disobedience so that they may crie as the Prophet did I am shut up and I cannot get forth Psal 88.8 The Law of God is to a sinner as the Law of a Nation is to a Malefactor who transgresseth it that hath fore'd to imprison and detaine the offendor till that Law which he hath broken be satisfied When a sinner is enlightned and convinced so as to see his great danger by reason of sinne he would like a Prisoner or Debtor either compound or make an escape but the Law hath such an eye to him and such a hand over him that though he should seeke to worke the righteousnesse thereof and to escape damnation thereby yet it keeps him still to this that there is no way to be freed or delivered no meanes to be attempted or tried to escape and avoid hell unlesse he can finde out a meanes of satisfaction Then Fourthly The Law was given that Christ and his grace might be the more advanced Rom. 5.20 Moreover the Law entered that the offence might abound but where sinne abounded grace did much more abound That is God would have the Law
father to be their Soveraigne and head as well as their Father God in Scripture is called the God and Father of our Lord Iesus Christ [h] 2 Cor. 11.31 and the [i] Eph. 1.17 God and [k] 1 Cor. 11.3 head of Jesus i.e. believers so our [l] Gal. 1.4 Col. 2.2 God and Father and Jesus Christ called him his [m] Joh. 20.17 Rev. 3.12 God as well as his Father and the Apostle writes to the Hebrewes who were believers that their God was a [n] Heb. 12.29 consuming fire So that believers are to looke upon God as he is in his infinite holy and glorious Majesty and Being as well as he is in his grace love and mercy to them through Jesus Christ Yet let not this knowledge be rested in not thought to be perfectly attained to for as Luther said it is not only a horrible but a damnable thing The Angels and Saints doe often stile God THE LORD GOD ALMIGH TY. Rev. 4.8 11.17 15.32 16.14 19.15 21.22 The Law is called the strength of sin because sin had no power to condemnt a man if it were not for the law to thinke of God without Jesus Christ Secondly The Law is usefull unto believers to make them more prize and praise the wonderfull free and rich love and graee of Iesus Christ to them This use Paul made of it when he look'd upon the Law as the strength of sinne he cries out with a joyfull acclamation Thanks be to God who giveth us the victory through Iesus Christ our Lord. 1 Cor. 15 56 57. Thridly the third use that believers may make of the Law is to be a Discoverer and Convincer of sinne unto themselves As the Apostle saith to believes [o] Jam. 2.9.11 If ye have respect to persons ye commit sinne and are convinced of the Law againe saith he If thou kill thou art ateansgressor of the Law Yea doubtlesse the words of Paul [p] Rom. 7.7 I had not knowne sinne except the Commandement had said thou shalt not covet doe declare that he had discoveries and convictions of sin by the Law after his first believing and that is the most proper and genuine scope and meaning of that text for Paul there vindicates the Law and the use of it Also the experiences of the Saints teach this to be true for seldome doe the Saints commit sinne especially if it be an outward sinne but the Commandement which they broke and against which they then sinned represents it selfe to them to reprove them for the sinne Object Object But doe not you hereby put believers againe under the Law for if the Law hath power to convince them hath it not then the force of a Covenant of works upon them Answ Oh no Answ I am very farre from bringing believers that are once rightly judiciarily and upon good grounds delivered from the Law under the power of it againe neither doth this at all bring a believer under the Law againe for note that the Law hath an enlightning and informing part and an accusing and condemning part And herein the Law is like a candle that a man may have light to see poyson in his chamber yet he need not burne his chamber with the candle A beleever may let the Law be his Informer but not his Iudge Fourthly the Law teacheth believers to have no confidence in the flesh Gal. 2.19 for it is a curse to the pride and presumption of believers as well as of unbelievers And therefore doth the Apostle experimentally say I through the (q) i.e. The Law of Moses or it may be understood of the law of Christ law am dead to the Law that I might live to God That is the law breaks off my hope and takes away my confidence of being justified or saved thereby As it was the people of Israell so it is with many now yea true believers that they thinke themselves (r) Exod. 19 8. holy till the Law appeares to them Obj. You make the Law as large to believers as to unbelievers Object and you shew of what uses the Law are to believers but under what other notions and considerations are believers to looke upon the Law Answ 1. Answ They are to look upon it as the Law of Christ Å¿ Gal. 6.2 Beare ye one anothers burden saith the Apostle and so fulfill the Law of Christ by the Law of Christ in this place is meant the same with that in the thirteenth of the Romans the ninth vers Thou shalt love thy neighbour as thy selfe Object Object But how are believers to consider it as the Law of Christ Answ 1. Answ Rom. 13.9 Although indeed the Gospell is more properly the Law of Christ Esa 42.4 As it is instituted by Christ as he is King Iohn 13.34 therefore called the royall law 2. As it s explained and expounded by Christ as he is Prophet and a new Command and doe not look upon it as it was first handed out and delivered by Moses 3. As it is fulfill'd and satisfied by Christ as he is Priest and so laid up in the Arke Christ Heb. 9.4 Secondly Believers are to looke upon the Law as contracted and epitomized and so instead of ten commandements to looke upon them as two yea one and comprehended in that one word love as the Apostle saith [t] Rom. 13.10 Love is the fulfilling of the Law and in another [u] Gal. 5.14 place the Law is fulfilled in one word Thirdly Beleevers are to looke upon the Law as weake and imperfect to help them now they are sinners For what the Law [u] Rom. 8.3 could not doe in that it was weak through the flesh and againe the Apostle [w] Heb. 7.19 saith the Law made nothing perfect And this was typed out in Moses who could not nor did not bring Moses to Canaan Fourthly Beleevers are to looke upon the Law as written in rheir hearrs [w] Esa 51.7 Hearken unto me saith God ye that know righteousnesse the people in whose heart is my Law And God promises faying [x] Heb. 8.10 I will put my Law into their mindes and write them in their hearts Object Object But are not believers to looke upon the Law in the Letter and written in the Bible Ans Yes doubtlesse Answ they are to goe to the Law and to the Testimony and to observe what is written Esa .. and to have an high and honourable esteeme of the Scriptures And to say as Paul [y] Rom. 4.3 said What saith the Scriptures It was the practise of [z] Joh. 7.38 Mat. 21.42 Christ and his [a] 1 Tim. 5.18 2.3.16 Jam. 4.5 Object Apostles when they did affirme any thing to prove it by Scripture Object But if the Law be written upon the tables of the heart a man need not at all looke upon the Letter without Answ Though Christ was the Law-giver
null'd and we Gentiles have nothing to doe with that administration but we are to receive both Gospell and Law at the hands of Christ and to learne to know the administration we are under and not to serve the Lord as the Iewes did in feare and in the oldnesse of the letter but [i] Luk. 74. without feare I meane a legall feare and in [k] Rom. 7.4 newnesse of Spirit and in this sence is the Law called a new Commandement because it had a new administration For note that Christ did with the Law and old Testament as a Gold-smith doth with old coyne that wants in goodnesse of mettle and weight he casts into the fire and among much more precious mettle doth cast it and stampt it anew with this impression THE NEW COMMANDEMENT AND LAW OF CHRIST Quest What is the difference or are the differences between the Law and the Gospell Answ Gods different ends in giving the law and Gospell First they differ in the ends of their institution for God did never intend that the two Covenants should be for the same end Object Object No did he not intend his owne glory in both Answ Answ Though God had that generall end viz. his owne glory in giving both Covenants 1. In respect of God yet two particulars it did much differ First First In respect of God himself For in giving the Law he had in I more speciall manner a regard to his owne Power and Justice but in giving the Gospel he had regard to his owne free grace mercy and goodnesse And he instituted his Law for the exaltation of the one and his Gospel for the advancement of the other 2. In respect of men 2. In respect of men God did intend the Law and Gospel for different ends for he never intended by giving the Law that any should be justified or saved thereby as I shewed before but in giving the Gospel Gods maine end with relation to men was that they should have [m] John 20.31 Life Secondly The Law and Gospel doe differ in their righteousnesse and conditions For the righteousnesse of the Law saith thus [n] Rom. 10.5 He that doth these things shall live in them But the righteousnesse of the Gospel called the righteousnesse of faith saith on this manner [o] vers 11. Whosoever beleeveth on him i. e. Christ shall not be ashamed or confounded Here you see plainly that the Law requires mans own righteousness but the Gospel reveales and requires Christs righteousness as it 's Written [p] Rom. 1.17 There i.e. in the Gospel is the righteousnesse of God revealed from faith to faith The Law requires doing and that by a mans selfe as a condition of Salvation but the Gospel requires beleeving in Christ Object But did you not say before that the Law was not given with an intention that any should be saved thereby and yet now you make doing a condition of salvation as if men might be saved by doing Answ See pag. 106. I say againe that God did never intend that men should be saved by the Law or by their owne doings but yet whosoever will attempt that way and put himselfe to be saved under that Covenant he must performe the condition thereof which is doing But it is impossible that the Law should give life it being not instituted for that end and it is as impossible that men should work and performe the conditions of the Law Thirdly They differ in their Mediators for [q] Lev. 26.46 Deut 5.26 27. Moses was the Mediator at least typically of the Law but [r] Heb. 8.6 9.15 12.24 Christ is the Mediator of the Gospel Fourthly They differ much in their promises for all the promises of the Law are conditionall or temporall but the promises of the Gospel are [Å¿] Heb. 8.6 farre better being for most part if not all in a sense free as also spiritual and eternall Fourthly They differ in their Ordinances For the legall Ordinances are called [t] Heb. 9.10 carnall i.e. more outward and lesse spirituall but the Gospel-ordinances are called [v] Rom. 15.27 spirituall things Fifthly They differ in their confirming Seales For the Law was sealed and confirmed to the Jewes by the [u] Heb. 9.13.18 19. bloud of beasts as of Buls Heifers Goats c. But the Gospel or new Covenant is sealed and confirmed by the [w] Mat. 26.28 bloud of Jesus Christ I might instance in other seales but I come to the sixth difference Seventhly They differ in this that the Spirit is not given by the Law but by the Gospel as the Apostle interrogatorily argues [x] Gal. 3.2 Received ye saith he the spirit by the works of the Law or by the hearing of [y] i. e. The doctrine of faith Gal. 1.22 faith Object What doe you meane that the spirit was not at all given under the Law Answ No I mean not so for the Spirit was given to [z] 1 Pet. 1.11 holy men of God under the Law though not in the like measure as since Christs Ascension but I meane that it is not the Doctrine or preaching of the Law that is the outward meanes to convey the Spirit unto men but the doctrine and preaching of the Gospel Eigthly They differ in their Light Lustre and Glory The holy Ghost [a] Heb. 9.8 signifies that the way into the holiest of all was not yet made manifest while as the first Tabernacle or Covenant was standing On the other side the same Spirit [b] 2 Tim. 1.10 testifies that life and immortality came to light by the Gospel And concerning the Lustre of the Gospel it is said to [c] 2 Cor. 4.4.6 shine And for the Law though it was glorious yet it had [d] 2 Cor. 3.9.10 no glory in this respect saith the Apostle by reason of the glory that excelleth which was the glory of the Gospel Ninthly They differ in the promulgation and manifestation of both For the Gospel hath two speciall priviledges and pre-eminences of the Law in the promulgation of it 1. That it is to be preached chiefly mainly but the Law accidentally and occasionally This is the Commission and Message of Christ [e] Mark 16.15 Luk. 9.2 Luk. 9.6 Goe and preach the Gospel and it was the [f] Acts 5.42 and 7 3. and 8.25 Rom. 15.9 practice of Christs Apostles to preach the Gospel altogether Insomuch that Paul [g] 1 Cor. 2.2 saith that he determined to know or make known nothing among the Corinthians save Jesus Christ and him crucified And the reason why Ministers were and are called [h] 2 Cor. 3.6 the Ministers of the New Testament and [i] 2 Cor. 1.15.23 Ministers of Christ and of righteousnesse because they did preach the New Testament and did teach Jesus Christ and his righteousnesse The Gospel hath this preeminence of the Law in the promulgation of it in that it is to be preached
in time and in order before the Law Object But how doth it appeare that the Gospel is to be preached before the Law Answ 1. By the practice of Christ and his Apostles who preached the Gospel first As for example our Saviour he pronounced [k] Mat. 5.3 to 12. See Mat. 4.23 Mat. 1.4 nine blessings of the Gospel in his Sermon on the Mount before he spake one word of the Law So Paul [l] 1 Cor. 15.3 when he came to the Corinthians he delivered unto them first of all that which he also received how that Jesus Christ dyed for their sinnes according to the Scriptures which was plaine and pure Gospel So Paul and Silas upon the first question propounded unto them by the Keeper of the Prison they exhort [m] Acts 16.31 and teach him to beleeve in the Lord Jesus And this was also the constant practice of the Apostles where-ever they came Gredere facere 2. Because that beleeving is to be taught before doing for [n] Heb. 11 6. without faith it is impossible to please God And that the preaching of the Law doth not teach men to beleeve i. e. in Christ as a Mediator I have shewed before Perkins on Gal. 3.11 See Gall. 2.20 for as that worthy man Mr. Perkins saith The Gospel requires faith in Christ the Mediator God-Man and this faith the Law never knew 3. Because that the Gospel is the word that doth inlighten and beget men againe 2 Cor. 4.3 4. 2 Tim. 1.10 1 Cor. 4.15 And to what end is it to teach any thing of duty unto men before they have either light or life to perform the same Observe what and how our Saviour spake to the sinfull woman thy sinnes are forgiven therefore sinne no more here was more Gospel then Law Many more reasons might be given but to answer some Objections that are brought against this truth Object But the Lord taught Adam and Eve in Paradice the Law before he did deliver the Promise unto them Gen. 3.11 13.16 Ergo the Law should be preach'd before the Gospel Answ For God to ask Adam hast thou eaten of the tree c. and Eve What is this that thou hast done is not at all to preach the Law Withall before he threatens Adam or Eve for their disobedience he declares the promise of Christ see v. 15 16 17. But put the case this had been a preaching of the Law to them yet this was an extraordinary manner of speaking and not an ordinary way and therefore the Argument is not good for by the same reason we may say that the Gospel must now be accompanied with miracles because Christs preaching and his Apostles was so 2. Object You say the Apostles preached the Gospel first but it is evident to the contrary for they discovered unto men their sins as Peter said Acts 2. Ye have crucified the Lord of Glory Answ 1. I have proved before that the Apostles did preach the Gospel before the Law and it is evident that Peter in that second of the Acts before he spake of the Jewes crucifying Christ did preach the free and blessed Gospel as concerning the powring out of the Spirit v. 17. and being saved by calling upon the name of the Lord v. 21. And those words of Peter spoken to the Jewes v. 36. which you have crucified were not cheifly intended by him to declare to them their sin but his aime and scope was to prove that that Jesus whom they had crucified was risen from the dead and was both Lord and Christ For mark the text Let all the house of Israel saith he know assuredly that God made that same Jesus both Lord and Christ But what if it were granted that this was Law yet what is this one occasionall word in a whole Sermon is no ground to preach whole Sermons yea many Sermons of the Law to fit men for Christ as too many doe Object But how can men come to see the want and need of Christ if the Law be not first preached unto them Answ The Scripture doth not command Ministers to shew men the need of Christ first but rather to shew the love of God in giving Christ and to shew and set forth the [o] John 3.1 Rom. 5.9 riches of Christs grace to sinners in generall and it is supposed that all men doe looke upon themselves as sinners and acknowledge themselves to be sinners although they have not such a particular and sensible conviction thereof Object But doth not Christ say that the whole need not the Physitian but they that are sick importing that they must first know their sins and be sick with the sence thereof Answ I have in a printed Sermon elsewhere answered that Objection and cleared that and such Scriptures yet observe this that our Saviour doth not intend there So that blessed Gospel Preacher Mr. Bridges expounds the place sinners that did see themselves lost but those that were so also the gentile Sinners with the Jewes so called and accounted Object But is it not the first worke of the Spirit to convince men of sin John 16.8 Answ by sinne in that place is meant the sinne of unbeliefe as our Saviour expounds it of sinne saith he because they beleeved not on me v. 9. and this sinne is not convinced by the Law as I have before declared For that which doth not command faith cannot discover that sin which is contrary to it even unbeliefe Object But repentance is the doctrine of the Law and this was the first thing that was taught by the Apostles and is also mentioned as the first principle or first thing to be taught Answ Though repentance be sometimes placed before beleeving and set down as the first principle in Heb. 6. Yet understand what this word repentance signifies this word in the Greek signifies as much as alter or change your mindes and being spoken to the Iewes doubtlesse is meant as much as this have other thoughts of Christ then you have and beleeve his Gospel and doe no more conceive of him as you have done as not to be the true Christ And Mr. Perkins on Gal. 3.11 in answer to an Objection saith Indeed the Law doth not teach true repentance neither is it any cause of it but onely anoccasion the Gospel only prescribes repentance and the practice thereof And when the Apostle cals it a principle yet he also there cals it a principle of the doctrine of Christ including it in the Gospel and doubtlesse a meere legall repentance is no way available to salvation Object If the Law be not to be preached first when and to whom is the Law to be preached Answ 1. The Law is to be preached after the Gospel and unto justiciaries or such as doe justifie themselves as the Jewes did and that thinke by misunderstanding the Law that they keep the Law and worke the righteousnesse that the Law requireth Thus Christ did preach the Law Matth. 5. And thus
the Law in the perfection and strict demands and conditions of it is to be preached 2. The Law is to be preached when men would absolutely destroy it and to those that would make it null and of none effect As our Saviour said to the Jewes Thinke not that [q] Mat. 5.17 I am come to destroy the Law And as Paul satisfied the Romans that thought he intended by the doctrine of Justification to destroy the Law saying Doe we then [r] Rom. 3.31 make void the Law by Faith God forbid Yea we doe establish the Law 3. The Law is to be preached and taught unto men after they doe beleeve in the mandatory part of it or so farre as it doth teach beleevers their duties towards God and Christ and thus the Apostles in their Epistles did commonly make use of it But observe 1. That the threatnings and curses of the Law are not to be taught at all unto beleevers for they doe not concerne them neither are the curses of the Law to take place upon beleevers or against them at all so as to enthrall or enslave them againe in bondage for in this sence I shewed before that beleevers were not under the Law 2. The Promises of the Law are not to be at all preached to beleevers so as to put them upon expectation of living and being saved thereby for that is granted and pass'd before through grace upon the account of Jesus Christ 3. The duties and commands of the Law are not to be urged upon any other ground then upon that ground which Christ himselfe did urge them which was this [Å¿] John 14.1 5. If ye love me keep my commandements Thus having cleared and ended the second part of this Treatise which treates of the Law now I come to the third and last part which treats of the Promises THE Third PART of this BOOK Treats upon the Promises which belong to the two Covenants Quest WHat did Beleevers obtaine and do you desire to obtaine Answ The fulfilling and inheriting of Gods Promises Heb. 11.33 6.12 Q. What doe you mean by Gods promises A. All the free and conditionall Ingagements of God the Father to Christ or of God and Christ to men which are written in the Scriptures and distinct from Commands and Threatnings Q. Is the word promise alwayes taken in Scripture in that sence A. No Sometimes it is taken for the performance of the promise or for the thing promised Luk. 24.49 Act. 1.4 Heb. 10.36 and 11.39 Q What are you to learne and to observe concerning the Promises that you may obtaine them and partake of them A. Six things Q What are they A. 1 Such Rules as are in the Scriptures for the right and distinct understanding of them 2 To whom they do belong and with whom they are made 3 Why the promises are made and performed 4 How they are and may be divided 5 How to apply them rightly And 6 How to finde suitable promises both direct and indirect promises readily The first thing namely the Rules to understand the Promises Q. WHat are those Rules that you are to observe for the right understanding of the Promises A. 1 That all the promises of God are in themselves true faithfull Yea i.e. true Amen i.e. faithfull and precious and in Christ or through him fulfilled and performed 2 Cor. 1.20 2 Pet. 1.4 2 That a Promise is put for Promises and so on the contrary Gal. 3. 16 18 19 29. compared together 3 That the Promises were spoken and uttered some by a God the Father someby b Jesus Christ some by * Judg. 13.3 18.22 Mat. 1.20 Luke 1.13 20. Gen. 16 10.12 Angels some by c men guided in a special maner therunto by the holy Spirit a Esa 42.1 2 3. Joel 2.28 with Act. 1.4 b Prov. 1.23 Mat. 11.28 29. Joh. 6.27 Lu. 1.13 to 20. c Lam. 3.25 and 3.32 33. 4 That some Promises are Prophesies as well as Promises As for example Gen. 48.19 and 49.10 Num. 24.7 and 18.15.33.27 Esa 2.2 3 4 and 7.14 Psal 66.4 and 72.2 to 18 and 146.10 Esa 40.4 5. Luke 1.67.76 Deut. 33.12.38 5 That some Promises are of the nature of Commands and may bee taken for Commands as well as for Promises as Deut. 12.7.12.18 and 13.11 and 16.15 Judg. 13.5 1 Sam. 9 16. 2 King 17.39 Prov. 4.21 Mat. 22.19 6 Many Scriptures that are as Promises to the godly yet are Threatnings to the wicked as Psal 140.11 Esa 17.4.17 and 24.13 Jer. 6.3 Ezek. 6.10 Amos 3.12 Nah. 2.13 Zeph. 2.9 Mal. 3.5 and 4.3 7 Some Scriptures which are accounted Promises are rather confident sayings and experimentall expressions of the Saints upon severall occasions yet true and proceeding from the Spirit of God in them these are very many See a few for example Josh 23.10 Jud. 5.24 1 Sam. 2.6 to 10. and 2.22 3. Psal 9.9 Eccles 8.12 Esa 17.11.13 and 26.12 Jer. 38.20 Mic. 7.8 9. Nah. 1.7 Rom. 6.14 and 16.20 1 Cor. 1.8 Phil. 1.6 Eph. 4.30 Rev. 15.4 8 Some Promises are made to some concerning others as Gen. 16 12 and 17.16 and 18.10 Num. 11.17 Judg. 12.5 and 13.3.5 1 Sam. 9.16 1 King 21.29 1 Chro. 17.12 and 22.9.10 Luke 1.13 14 15 16. Act. 9.16 Rom 9.12 9. Some Promises are purely legall and conditionall such are * See Luther on Gal. 2.18 all the Promises of the Law See Lev. 18.5 Ezek 18.21 and 20.11 Deut. 5.33 Luke 11.28 Rom. 10.5 10 Some Promises are free absolute and without condition and these are purely Evangelicall as the Promises of giving Christ of giving the Spirit of giving a new heart c. See Esa 42.6 and 49.8 Joel 2.28 Ezek. 36.26 Jer. 32.40 Heb. 8.10 11 12. 11 Some Promises are partly free and partly conditionall as Esa 55.1 Joh. 6.37 and 7.37.38 12 Some Promises are free in one place and conditionall in another as Esa 6.7 Heb 8.11 compared with Lev. 26.3.12 Jer. 24.7 with 7.23 13. Some Promises in the Old Testament are Commands virtually in the New Testament as Esa 42.7 and 49.6 with Act. 13.46 14 That Promises made in the Old Testament are cited in the New Testament especially when they are fulfilled as Esa 43.3 with Luke 3.5 See Act. 2.39 and 3.26 and 7.37 and 13.38 and 15.15 16 Rom 9.15.33 and 11.26 1 Cor. 3.8 and 2.6.16.18 Gal. 3.8 15 Some Promises are already perfectly fulfilled as those concerning the Incarnation Death and Resurrection of Christ with many others 16 Some Promises are fulfilled in part but not wholly as Esa 2. Mich. 5. Heb. 8. 17 Some Promises are not yet fulfilled at all in any part as the last calling of the Jewes the comming of Christ in the Clouds the Resurrection c. 18 Some Promises are made onely for a season and the time limited and expressed for the fulfilling of them Judg. 20.28 Esa 17.7 and 19.24 Luke 23.43 1 King 17.14 and 2 King 10.30 Esa 38.5 19 Some Promises that are
CHRIST and MOSES Excellency OR Sion and Sinai's Glory BEING A Triplex Treatise distinguishing and explaining the TWO COVENANTS or the Gospel and Law AND Directing to the right understanding applying and finding of the Informing and Assuring Promises that belong to both Covenants By VAVASOR POVVELL Preacher of the Gospel in Wales Joh. 1.17 The Law was given by Moses but Grace and Truth came by Jesus Christ Gal. 3.21 Is the Law then against the Promises of God God forbid LONDON Printed by R. I. for Hannah Allen at the Crown in Popes head-Alley 1650. To the courteous and Christian READER Reader THis little Book is divided into three parts and it treats orderly of three things to wit of the Covenant of grace of the Covenant of works and of the promises belonging to both In the two first parts is handled most or all of the materiall Questions about the Gospel and Law also the Intent extent and efficacie of the death of Christ together with the Scriptures that declare the same and the Objections that are made about the universality thereof In the last Part are several things concerning the dividing understanding and applying of the Promises with an easie and speedy way how to finde all or most promises in the Bible alphabetically Though there be severall books extant some upon the Gospel and Law and others particularly upon the Promises yet I hope I may truly and without ostentation affirm that this hath the sum of most of them somwhat more then any of them especially concerning the Promises about which I have taken no smal paines where besides sever all other things there are a See pag. 260. c. forty five Rules gathered out of the Scriptures for to give light therein also the promises made to b See pag. 269. Christ personally by themselves in severall particulars and the promises made to the c As pag. 271 c. Jews whilst they were formerly a Church Likewise the promises that concern the d As Pag. 275. c. Jewes hereaster when they are called and converted and these under distinct and severall heads The third Part of this book to wit that upon the Promises may serve for a double use First as a small Concordance where you may find proofes especially those of the nature of promises for most material points in Scripture Secondly this may serve for to help you to find Promises for any thing you desire and which is to be found in the Scripture and that instantly without looking in the Table to the book for that reaches no further then the promises As for example to find Promises of faith See the word Faith in the margin of pag. 331. so of any other word Object But it may bee you will say There were severall Books extant before that did direct us to find the Promises Answ It is very true that other and far more able men then my selfe have done exceeding well herein yet to use the expression of one of them That a child upon a Gyants shoulders can see further then the Gyant So I having the help of their labours herein and of other bookes but especially by a frequent thorow and diligent search of Gods Book I have by the Lords light and Spirit seen and set down without vaine-glory be it mentioned more Promises by severall scores according to comparison and computation and in a more distinct and easie way to finde then others have to my understanding done before me Observe but these few Rules and I will leave thee to tryall 1 I doe divide the Promises into two ranks or sorts to wit informing and assuring Promises and the difference I make between them is this that the informing Promises which are upon the left side of the page doe not speake directly and patly but by way of information but the Assuring Promises speak directs and those are the chiefest Promises As for instance in the word pardon pag. 404. in the Informing Promises in Nth. 9.17 God is said to be ready to pardon But in the Assuring Promises in Jer. 33.8 God saith I will pardon all their iniquities 2Vnderstand that there are not Informing and Assuring promises under every word As for example in the word glory there are no Assuring or direct Promises So in the word finde there are no Informing Promises 3 There are severall things or heads under one word As for example under the word receive there are six distinct things so under the word save 4 Where you finde but few Promises or sometimes but one Promise under a word know that there is no more in the Bible belonging to that word as in the word Peace-makers 5 Note that severall words are of the same signification and if you find not many or several Promises in one word turn and see in another as in the word Assurance See there is know faith beleeve confident 6 Observe that sometime words that give light or testimony to a oint though they doe not sound like Pâ—mises yet they are set downe as Promiss As in the word kindnesse 7 Search for the Promises here and then read them in Gods owne Book and labour to get the Promises especially the chiefe ones and those that are of spirituall and speciall concernment by heart Loving Reader having held thee thus long in the Porch I invite thee into the house but I am sorry that this book is so big and I fear deare but not dearer by any Merchandize I have made of it but it s not so dear to thee as to me it having cost me many nights study because I would not neglect for the Printing of a thousand Books the preaching of one Sermon I intended this onely for a private yet worthy Gentleman who by many severall motions and courtesies put me on I wish him and thee as much good in reading as I had in stuching and writing it And this shall be the prayer of one of the Lords meanest Saints and in him thy servant for thy soules good V. Powell An Alphabeticall Table of the Principall things in the precedent Discourse A ABraham A High Father Pag. 38. The Spirituall Seed of Abraham who ibid. Christ the Seed of Abraham p. 39. The things promised to Abraham what ibid. Abrahams carnall Seed who p. 40. Who his spirituall ibid. The difference betwixt them ibid. Actions The end of Gods actions what p. 12. God not accomptable to men for his actions p. 14. Adam not saved by works p. 3. Adams sinne gave vent to Gods grace P. 4. Adam saved before he sin'd ibid. p. 8. Adam had a power to keep the Law p. 16. The Commandment given to Adam not hard p. 17. Adam a spiritual man ib. His Sin brought death pag. 18. All. The various acceptions of that word p. 121. Arke A Type of Christ p. 32. B BAptisme not necessary to Salvation Pag. 49. In stead of Circumcision p. 51. Believers Nothing charged upon them p. 29. Their unbelief can't frustrate Gods
144. Tendered to all 159. All receive it not Ibid. The Gospel very strictly requires duties 167. And how 168 169 170. Threatnings under the Gospel 171. Gives no liberty to sin 176. The Priviledges of the Gospel above the Law 245 246. The Gospel to be preacht before the Law and how it appeares 246 247. Objections to the contrary answered from 248 to 254. Grace God gives it and acts it 60. True Grace abides for ever 76. God gives it as he pleaseth 166. H HEathens inexcuseable by the light of nature 165. I IEwes Gods People 41. In what sense called holy 42. Considered in the Covenant under a double notion 80. How said to be cast out of Covenant 81. Their eyes were blinded 104. They finned ignorantly many knowingly some 105 106. K KNowledge legall Knowledge not enough to save men 219. L LAw The Law delivered to Moses was a Covenant of works p. 2. And part of the Covenant of grace 50. The difference between the Law and Gospel 168. c. The word Law in what sence taken 182 183. Three Lawes given to men 184. The natural Law wherein it consisted ibid. The Law written in Adams heart how it appeares 185. Lawes given to many before Moses ibid. Called possitive Lawes 186. Adam had the substance of the ten Commandements ibid. Why God gave a Law ib. The parts of the Law ib. Why the Morall Law was given 187 188. The Law discovers sin 189. But not all ibid. How that appeares ibid. The Law agravates sin 190. Restrains sin ib. 191. Is a Schoole master 191. In giving instruction 192. And correction 193. How the Law corrects ib. To whom t is a Schoole-master 194. It concernes Gentiles as well as Jewes 195 196. It keeps men under and shuts up men in sin 196 197. The Law advances Christ 198. And how 199. Is a standing Covenant and Testament to the worlds end ibid. Law what manner of Covenant 200. And the various opinions of men concerning it 200 201. The Law considered two wayes 202. The Law to some a pure Covenant of works ibid. Is not against the Promises 204. The Law a Covenant of workes 205. And how from 206. to 211. The Law where and in what sence called a Testament 211 212. The Gospel the best Testament 212. The Morall Law in force since Christ 213 214 215 216. Beleevers are free from the Law in what sence 217. The Law of what use to Beleevers 218 219 220. Hath not the force of a Covenant of works upon them 221. The Law a curb to the flesh 222. Beleevers are to look upon the Law and how from 223 to 228. Beleevers how they keep the Law 228 229. None keep the Law 229. Beleevers dead to the Law how 229 230 231 332 233. The Law hath no commanding power over a Beleever 233. Though it be so yet it gives no scope to sin 234 235. Mosaicall administration of the Law wherein it consisted 236 237. I hat administration a yoake 238. And now nulled 239 240. The differences between Law and Gospel from 240 to 245. Gods different ends in giving the Law and Gospel 240 241. None saved by the Law 242. The Doctrine of the Law conveyes not the Spirit 244. The Gospel to be preach't before the Law see Gospel When and to whom the Law is to be preached from 254 to 256. M MEdiatour what it signifies p. 25. What Christ did in that Office ibid. Christ the true Mediatour 26. Moses a typicall Mediatour ibid P PEace those in covenant at peace with God pag. 82. May for a time want peace p. 83. Preaching see Gospel Promises lead to Christ p. 31. The Promises made to Abraham of what sort p. 38. And what for matter p. 39. Very sure p. 82 Are of a sanctifying nature p. 87. The fulfilling of them the desire of Beleevers p. 257. Promises what meant by them p. 257. And how taken in Scripture p. 258. Six things to be observed concerning Promises p. 258. Rules to understand the Promises from p. 259 to 268. The Promises belong to Jesus Christ or to men Ibid. The Promises that belong to Jesus Christ p. 269 270. The Promises to men p. 271. And those Jewes or Gentiles Ibid. The Promises made to the Jewes when a Church from p. 271 to 276. The Promises peculiar to them at their next call from p. 276 to 280. The Promises that belong to the Gentiles p. 280 281. The Lord why he makes and performs Promises p. 281 282. How they are to be applyed p. 283. Considerations and Qualifications for the right applying of Promises from p. 283 to 296. The Promises how divided p. 296. How to find the Promises according to occasion p. 296 297 298. R REconciliation Christ hath reconciled some pag. 117. And saved all reconciled p. 117 118. The Word reconciled figuratively taken p. 119. Redeemer Christ sufficient to redeem all 30. grounds against universall Redemption from p. 109 to 121. Objections answered p. 124. c. Reprobation not the cause of damnation p. 15. S SAints vid. Beleivers Salvation of man agreed on before Adam sinned p. 4. No Salvation but by the Covenant of grace p. 152. Not by the Covenant of workes p. 153. Nothing but Grace in Salvation p. 154 155. Instrumentall means there may be p. 156 157. Men not saved by obeying p. 157. Christ willing to save all p. 163. Sanctification reall and seeming p. 136 173. Sin brought death p. 3. A great Sinner in great esteeme with Christ p. 68. Deerest to Christ p. 68 69. 70. All Sins taken away by Christ p. 111. As well under the Law as under the Gospel p. 112. Sin against the Holy Ghost unpardonable p. 113. Christ hath not taken away the sins of all from p. 109 to 121. Sin once pardoned is never remembred p. 136. Purging of Sinne of that phrase and how taken p. 136. Fearfull Sinners invited to Christ p. 161. Sin against the law of nature enough to damn men p. 165. God chastiseth his Children for sin p. 173 Sinners should not object against themselves p. 145. But catch at pardon p. 146. T TAlents God gives to every one some p. 164. May damn for not improvement p. 165. Toleration A generall toleration not to be granted p. 179 180. W VVIll Men have no will to come to Christ p. 160. Christ makes willing p. 161 162. Gives not this Will to all p. 162. But according to his good pleasure p. 163 164. World how taken in Scripture p. 128. to 136. The Elect called the World p. 131 to 134. Words many Words used by the godly which are not in Scripture p. 6 Works Gods workes knowne to himselfe from eternity p. 8. Man unable to doe any good worke p. 13. His work an after worke p. 71. 75. Not justified by works p. 158 206. None saved by their own doings p. 242 243. A Table of such places of Scripture as are in this Tract illustrated or explained Gen. 3.15 Pag. 21. Psal 89. v. 25.27
in the body of his flesh (k) Col. 1.22 reconciling us to himselfe By his God-head he (l) Ioh. 17.19 sanctified and (m) Heb. 9.14 sacrificed his man-hood and by vertue of that sacrifice beleevers are (n) Heb. 10.10 purged and sanctified from their sins Q. How is Jesus Christ joynt party with beleevers in the Covenant of grace A. He is their (o) Heb 7.22 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies one that of his own accord promiseth and bindeth himselfe for another and is as liable to bide the triall of the law as the principall himselfe and the word for surety in the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies mingled to shew that the surety is as much ingaged as the principall himself surety bound to performe and to see performed all the duties that God requires or beleevers promise to performe or are ingaged to performe in and with relation to the Covenant Ob. Though Christ be surety for beleevers yet may not he suffer beleevers to be arrested and to answer for their owne debt as its usuall for Sureties to doe A. Oh no for when Christ first engaged and bound himselfe for those as I may call them poore bankrupts and beggerly friends of his he knew and considered that the whole burden would lye upon his back and that he and not they should be arrested for the debt Therefore he takes the whole matter upon himselfe and ownes the debt as if he were the Principall and not surety and he is contented that the Action and Suit should be entred and that the full force of the plea should be against him onely Hereupon Christ this (a) 1 Pe. 2.22 innocent yet engaged and voluntary Defendant is (b) Esa 53.8 arrested and brought to the Barre of Gods justice where he is convicted adjudged and (c) Esa 53.4 7 10. arraigned as the (d) 2 Cor. 5 21. sinfullest (e) Gal. 3.13 cursed'st and most guilty though the sinleast and blessedst and most guiltlesse man that ever lived And having suffered the utmost rigor of the (a) Gal. 4.4 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i.e. he became under the law Law and not one ace of justice abated him nor a farthing of the debt forgiven no nor so much as one sin unaccounted or blotted out till (b) Dan. 9.24 satisfaction was first given But after a full account and perfect payment and satisfaction this Surety Christ (c) Ioh. 17.5 pleads for a dismission and discharge so gets a generall (d) Heb. 9.12 acquittance and releasment under the King of heavens hand and Seale for (e) Phil 2.8 9 himselfe and his poor (f) Is 52.12 friends Q. Were all the sins of Beleevers as well sins of omission as commission and sins after beleeving as well as sins before beleeving laia upon Christs score and accounted for by him A. Yes Jesus Christ did beare and make satisfaction as well for the sins of omission as the sins of commission as the Priest did (g) Ex. 28.38 beare the iniquity of the holy things and by offering up himself he (h) Col. 2.13 14. removed all out of the way that was against men and (i) Heb. 10.14 perfected for ever them that beleeve so that (k) Ro. 8.33 nothing can bee laid to their charge either of the evill done or of the good left undone either (l) Ac. 13.36 before or (m) 1 Jo. 1.9 2.1 2. Ps 103.3 since their beleeving Q How could Christ being but one make satisfaction for the sins of so many as are saved A. Though Christ was but one yet hee was such a one as was greater and (a) As it was said to David 2 Sam. 18 3. thou art worth ten thousand of us better than all and therefore able and sufficient to satisfie for all and to redeem all as well as he made all And though the redemption of soules was (b) ps 49.7 8 deare costly and precious yet the (c) Act. 8 33. life and (d) 1 Pet. 1.18 19. blood of such a one as Christ viz. the Son of God yea (e) Act. 20.28 God himselfe was of such an (f) 1 Cor. 6.20 infinite value and price that it did surmount and surpasse in dignity and worth all the soules in the world and his sufferings and merits were a sufficient satisfaction if intended and applied to that end for to save so many worlds of men as of men in the world Q. How doth it appeare that Christ is the summe and substance of the Covenant of grace A. He is as the Apostle saith (g) Col. 3.11 i.e. The spring fulnesse cause and rise of all mans happinesse all in all and the whole Covenant is comprehended in him therefore is he called the (h) Is 42.6 49.9 Covenant and all the promises of the Covenant they are but as so many lines in the circumference that meet as one in the Center or as the veines of Christ this Covenant that carry and conveigh his blood into all the members and parts of his body the Church For doe but follow any promise and it will like the (a) Mat. 2.1 2 Starre that did guide the Wisemen of the East guide and leade you to Christ who is the summe of all and in whom all things are (b) Eph. 1.10 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or summed up gathered and do (c) Col. 1.17 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and all things in him subsist or stand firme consist Q Was it one and the same Covenant of grace that was in force before the Law and under the Law till the comming of Christ in the flesh A. Yes sure it was (d) ps 105.8 9 Mic 7.10 one and the same Covenant of grace which God made with all men in all generations from Adam to Christ for the promise made to (e) Gen. 3.15 Adam was renued and established as a Covenant with (f) Gen. 6.18 Noah afterwards with (g) Gen. 12.3 15.1 Abraham (b) Ge. 17.18 Isaac (i) Ps 105.10 Jacob (k) Ex. 6.4.6 Moses (l) 2 cro 21.7 David and al their (m) Gen. 9.9 17.17 with Gal. 3.16.29 Ro. 9.8 spirituall seed and posterity the true (n) Gal. 6.16 Israelites of God Objection The Covenant that God made with Noah seemes not to be the Covenant of grace but a Covenant that hee would not destroy the world againe by water as he had done before A. God made and established two Covenants with Noah the (a) Gen 6 6. one before hee went into the Arke which was the Covenant of grace the Arke it selfe being a true type of Christ and a seal of that Covenant to him the (b) Gen 9 19 other a Covenant of outward preservation as I may call it which he made with him but with all (c) Gen. 9 9 10. mankind and with every living creature (d) Gen 9 12.6 The summe of this Covenant was that
his (c) 2 Tim. 1.10 Psa 111.9 outward Ministry then afterwards (d) 2 Cor. 1.22 Eph. 1.13 reveals seals and assures it to mens soules by his Spirit Fourthly In respect of the ends of the Covenant for first and chiefly God aims at his own and at his Son his glory and next at the happinesse and salvation of his people and in these senses it may be called an ordered or well-ordered Covenant Fourthly It is a (e) 2 Sam. 23.5 sure and firm Covenant yea (f) Esa 55.3 Act. 13.34 all and every of the mercies thereof are sure and therefore called the sure mercies of David or of the beloved as the originall signifies yea as the proverb is As sure as a Rocke for it s builded and founded upon that (g) Esa 26.4 marg rocke of ages Jesus Christ This Covenant of God is like yea far more certaine then the Lawes of the Medes and Persians which were unchangeable and unalterable Marke how (h) Ps 89.34 God speakes My Covenant saith he will I not breake nor alter the thing that is gone out of my lips Obj. This Promise was made unto David who was a strong beleever and a man after Gods own bea rt but is it so sure to every ordinary beleever as it was to him A. Yes sure marke the words of the Apostle Rom. 4.16 Ro. 4.16 Therefore it is of faith that it might be by grace to the end that the promise might be sure to all the seed As well Gentiles as Jewes as well the weake as the strong seed of Abraham as well the sinfulest as the holiest of his seed Obj. Oh but David was a very zealous religious and upright man and not such a great sinner as I am A. 1. Beleeve this that thou art as neere and as deere to God as David was even as Joseph and Benjamin the youngest sons were as (a) Gen. 37.3 4 -44.29 greatly yea more beloved by Jacob then Reuben the eldest and thou Gospell beleever art one of beautifull Rachels children I mean the Church of the New Testament Christ takes the first and cheifest care of his lambs or those that are weak Joh. 21.15 This is to be understood of the visible Church and David was but a sonne of bleer-eyed Leah the Church of the Jewes and did not Christ (b) Mat. 11.11 say That he that was least in the Kingdome of heaven or in the Church of the new Testament was greater then John the Baptist 2. If thou art a greater sinner then David then thou art deerer to Christ then David for hee paide more for thee then for him As (c) Gen. 29 30. Jacob loved Rachel more than Leah because he obeyed suffered indured most for her And as the Prodigalls father (d) Lu. 15.13 23 24 30 32. rejoyced most in his lost and dead son though hee had spent his own and his fathers substance with Harlots even so thou who art the greatest sinner and didst cost Christ most art sure become dearest to him An excellent example there is for this in (a) Jer. 31.20 Jeremy Is Ephraim my deare son is he a pleasant child Or it may be read thus Ephraim my dear son he is a pleasant child for since I spake against him I do earnestly remember him still therefore my bowells sound for him and what followes I will surely have mercy upon him saith the Lord Marke here how deare and delightfull affections are joyned with tender and mercifull compassions set forth in sweet working soule-ravishing and heart-melting expressions And all to a people that had committed Idolatry against the Lord yea and but little before God spake these words unto them they had (b) Hos 5.13 departed and revolted from the Lord to put confidence in man yea they were guilty at this time and did lye under many (c) Hos 4 17-5.3.-6.8.-11.12-12.14.-13.12 great fins as Idolatry backsliding unbeleife luke-warmenesse and for God to speak at such a time to such a people in such a manner what to call an Idolater his son a Back-slider his dear sonne a diffident distrustfull unbeleever his pleasant childe oh let such a love be admired such mercy publickly proclaimed such expressions for ever recorded and remembred such a Covenant embraced and hugged and such carriage and kindnesse constantly thought on and minded and ought not such a Lord and Father to be dearly daily and sincerely loved and affected and to be chearfully duly and dutifully obeyed and honoured and his words and will stedfastly and firmely beleeved and observed for ever Obj. But here we finde Ephraims repentance v. 18. as well as his sinne were it so with me I should not doubt of Gods promise A. It is very true after the Lord had so bemoaned and pittied Ephraim and made such gracious promises to him he did repent but you do not find Ephraim repenting first See the chapter throghout but God though offended hee comes and bewailes Ephraims condition and so by his loving speeches and lovely behaviour winnes and workes Ephraim to acknowledge his sinne and shame as Ephraim himselfe confesses After that I was turned I repented and after that I was instructed I smote upon my thigh Marke here Ephraims worke is an after worke like Peters weeping after Christ had graciously looked upon him Ob. Oh but Ephraim and Peter had faith before but I finde my unbeliefe soigreat that I feare it will so provoke God as to make him with-hold from me what he promiseth in his Covenant A. 1. Doe you thinke that your (a) Rom. 3.3 unbeliefe can make or shall make the faith of God i.e. the (b) So the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is taken Mat. 23.23 Tit. 2.10 fidelity or (c) Gal. 1 23-3.2 word of God of none effect No sure God (d) Mal. 3.6 gives this reason why hee doth not breake his Covenant and utterly destroy and consume men For I saith God change not therefore ye sons of Jacob are not consumed But Secondly I tell you and charge you from God to beleeve it that though you find your self unbeleeving yet you are not to question the truth and accomplishment of Gods promises for they are sure and not grounded upon your faith but upon his owne grace and his Son his merits and therefore saith the (a) 2 Tim. 3.12 Apostle though we beleeve not yet be remaineth faithfull he cannot deny himself Thirdly You may be mistaken in your selfe and thinke you doe not beleeve when you doe beleeve and herein you may erre upon one hand as the carnall man doth on the other for he thinks he doth beleeve when he doth not beleeve and you thinke you doe not beleeve when you do beleeve As a Cheater would put off his brasse for gold so an honest man may suspect his owne gold to be brasse therefore doe not say I have no faith because I have feare for there may be not onely true
chiefly doth the dore of entrance into the right understanding of the Law and Gospell and whole weight of the Controversie concerning this Subject hang. Therefore I will plainly though briefly declare what I apprehend to be the truth herein which is this God did not give the Law or ten Commandements intentionally and with purpose that any should be saved thereby For he knew that none after the fall could possibly keep and observe the same Also he did fully intend and purpose to save all such as should be saved and that he had ordained to salvation by Jesus Christ through the Covenant of grace without the works of the Law as is clear in 2 Tim. 1.59 10. Tit. 1.2 Rom. 3.24 25. Object Object But then you will say how is it a Covenant of works Answ Answ It s a Covenant of works occasionally and accidentally only othose that are not related to comprehended in or made partakers of the Covenant of grace And in that sence I conceive those words are to be understood in the 1 Timo. 1.9 Knowing this that the Law is not (d) it signifies is not put or put over them made for a righteous man but for the lawlesse and disobedient c. that is the Law was not intended nor ordained I meane as a Covenant for a justified man that walks obediently but for an unjustified man that walks disobediently Consider this that from the begining of the world there were two Covenants in force and being and all the world were under one of those two Covenants and still are and will be to wit under the Covenant of works or the Covenant of Grace And herein is the mystery great that many unbelieving and ungodly men that shall be damned were under the outward administration of the Covenant of grace but not really and actually under it so as to be saved by it also the elect and believers were under the outward administration of the Covenant of works yet not so as to perish or be damned thereby Object Object But I doe not well understand how the Law is occasionally and accidentally a Covenant of works therefore explaine what you meane thereby Answ Answ 1. I meane that God did not directly give the law unto any to be saved by it or say unto any Loe here is my Law which I have prescriscribed and assign'd as a way and meanes for you to be saved and I intend your salvation this way and by this meanes and I will deale with you upon this tearme and condition keepe my Law and observe my commandements and you shall be saved Yet secondly consider that God deales with those who are Iusticiaries and that looke to be justified by the works of the Law and refuse to accept of justification and falvation by Christ and the Covenant of grace under the Covenant of works As the (e) Mat. 19 15 17 18. man in the Gospel who would by doing have eternal life Christ sent him to the Law not that Christ did inrend that he should be saved by the Law but because the man himselfe was conceited that he should be saved that way and resolved that he would not be saved any other way As when Paul (f) Acts 25.11.12 appeal'd unto Cesar Festus answered him unto Caesar shalt thou goe So when a man appeales to the Law or Covenant of works God saith to him seeing thou hast appeal'd unto the law to the law thou shalt goe But as Agrippa (g) Acts 26.32 said of Paul this man might have been set at liberty if he had not appealed unto Caesar So may it be said unto that man that appeales to the Law if he had not appealed to it he might have been set at Liberty by Christ and the Covenant of grace Thus you fee the Law is not a Covenant of works to those that are saved nor ever was intended for that end But on the other side it is a Covenant of works to those that are damned and this is occasioned by themselves So that in oriefe it is thus all that perish and loose their soules stand upon their owne justification and in so doing God is necessitated to speake with reverence to put them upon the tryall of the Law and to say unto them thus You that have refused to submit unto my Gospell and to accept forgivenesse and salvation through my Sonne upon the tearme of believing and have put your selves upon my Law and your owne workes you shall be tryed thereby and in case you can bring such a righteousnesse as my Law requires h Oh but who can doe this See Rom. 3.20 and that you can worke the conditions thereof I will pardon and discharge you from all your sinnes and you shall be saved But if you cannot as it is impossible to fulfill the Law in every point then shall the Law have the full force of a Covenant of workes over you and you must be judged (i) Rom. 2.12 Jam. 2.12 according to the Law and (k) Rev. 20.12 13. 2 Cor. 5.10 according to your workes and must undergoe all the curses and plagues denounced in the Law against the Transgressors of it Quest Having shewed how the Law is a Covenant and in what sence it is a Covenant of workes now declare where it is called a Testament and in what sence it is so called Ans First that it is called a Testament these following Scriptures doe plainely declare Gal. 4. 24. Eph. 2.12 Heb. 8.8 9. and 9.4.15.17 Rev. 11.19 Though in some of these places it be read in our Bibles Covenant yet in the last translation as you shall finde in the margent it is Testament and so the word doth most properly signifie Secondly It is called a Testament because it is the will of Jesus Christ which he hath left and established for his owne Disciples and believers as well as others But here is the difference the Law is stablished by Christ as an absolute Covenant of works to those that believe not as he saith (l) Mat. 5.18 That not one jot or one tittle shall in no wise passe from the law till all be fulfilled i. e. fulfilled by them that were Pharisees to whom he spake this But the Law is established only and meerely Testament to believers to declare what he would have them yield obedience in love and not upon condition of salvation nor upon penalty of damnation (m) Joh. 14.15 If ye love me saith he to his Disciples keep my Commandements (n) Joh. 15.14 And yee are my friends if ye doe whatsoever I command you Object Object But is not the Gospell the Testament and will of Christ rather then the Law Answ Answ Both [o] Joh. 6.39 Gospell and [p] Rom. 12.2 Law are his will and [q] Mat. 22.37 38 39. instituted by him the one as well the other and both to continue in force one as long as another Yet this is very true that
and rule in the consciences of his people for his Fathers [t] Col. 3.15 peace [u] Rom. 14.17 owne righteousnesse and his spirits joy is to dwell and rule in their hearts and consciences Fourthly Believers are dead to the law and freed from it as it is a King that can pardon such as offend against it Now marke this believers have nothing to doe to sue or to seeke for pardon from the law neither can the law or will the law pardon any transgression whatsoever Fifthly Believers are dead to and free from the law as it is a Husband The law hath no longer dominion over a man then he liveth viz. in the state of nature and out of Christ Nay as in marriage if either party be dead whether the man or the woman yet the nuptiall knot is broken and the marriage tye and engagement is quite and for ever dissolved And this is the doctrine and comparison of the Apostle in the 7th of the Romans Rom. 7.1 to the 7. the six first verses Consider this seriously that if you be believers and married to Christ the law hath no more power over you then a dead husband hath over his relict and liveing wife Object That is true Object the law hath no correcting power but yet sure it hath a commanding power Answ Not so for then the comparison would not hold for Husbands have no power to correct their wives at all therefore of necessity it must be understood of a commanding and controuling power which the law hath not over a believer Object Object Nay if you say that the law hath no commanding power over a believer you fling the law out of doores and give believers scope enough to doe what they list for I am sure if there be no law we shall quickly fec men take their full scope in sin Answ Answ Though the law should be dead to a believer and a believer dead to the law yet it doth thence follow that they should sin must sin or will sinne no more then it followes that a woman must needs be a Harlot because her Husband is dead Marke this that though the law the former husband be dead to a believer yet a believer is no widdow much lesse a Harlot for he is married to Christ and is under the [w] Gal. 6.2 law of Christ which is love as I shewed before and [x] 1 Cor. 9.21 under the law to Christ Observe how the Apostle argues-from believers being dead to the law he saith not I am dead to the law that I might live to sinne but I am dead to the law that I might live to God And in another place he propounds a question in detestation to sinne having said before they were not under the law but under grace what then saith he or what 's the issue of this doctrine that men are freed from the law [y] Rom. 6.15 Shall we sin because we are not under the law but under grace God forbid What shall a woman be more dutifull and obedient to an imperious husband that did controule and correct every day then to another kinde and loving Husband that loves her as his owne flesh and tenders her as his owne life This is the true state of a believer that hath been formerly married to the law which since is dead and is now married to Christ A true believer will be so farre from abusing this blessed and happy freedome that nothing will engage him more to be holy then this Thus having demonstrated how believers are freed from the authority and Soveraignty of the law now it followes to shew how they are dead to and free from the Mosaical administration of it Quest Wherein did the Mosaicall administration of the law consist from which believers are freed Answ 1. In the fiery and terrible delivery of it (z) Deut. 33.2 and therefore called a fiery law or in hebrew a fire of law The delivering of the law upon Mount Sinai and the delivering of it upon Mount Zion doe much differ For upon Mount Sinai it was to the people as the [a] 1 King 19 22 23. voyce of thundring was to Eliaâ— The sight and noise was so terrible that Moses though a Mediator [b] Heb. 12.21 said I exeeedingly feare and quake But the law as it is now delivered and administred unto us by Jesus Christ on Mount Zion is with such calmenesse sweetnesse and melodiousnesse that it hath rather an affecting and attracting then a terrifying property and effect And it was propheci'd of Christ [c] Esa 42.2 That he should not cry nor lift up nor cause his voyce to be heard in the streets and it s said that the Iles should wait for his law Though Christ doth give his law through fire yet it is through the fire of his spirit and it is with that love and meeknesse that they that heare it doe sing and not cry and they doe not say as the Israelites let not the Lord speake unto us but they desire rather that the Lord would speak unto them Secondly the Mosaicall administration was rather an apposition and hinderance unto men then any way a furtherance As the Apostle calls the law the [d] Col. 2.14 hand-writing of ordinances which was against us And the law in this place is granted by many to and doubtlesse doth comprehend the morall law as well as the ceremoniall Obj. Object But how was that administration of the Law against them that were under it Answ It was accompanyed with so many carnall and outward ordinances that it was as a yoke [e] Acts 15.10.28 and burden as it is called unto the poore believers and disciples that were under it for they were to doe so much duty and to goe so farre viz. three times a yeare to Ierusalem from all the parts of Iudca and they were to be at such charges also that all these things being put together that Church might well be said to be in [f] Gal. 4.25 bondage with her children Thirdly that administration was but a literall administration or the administration of the letter but this administration that we are speaking of is a spirituall administration then the law was [g] 2 Cor. 3.3 written in stones but now in the fleshly tables of the heart Object Object But here you speake of the difference between the administration of the Law and the administration of the Gospell and not of the difference betweene the two administrations of the law the one before Christ and the other since Answ Answ Note this well that all the law and all the Gospell which they had before Christ it was considered as one and the same administration and so all the Gospell and all the law which we have since Christ is but one administration Therefore be cleare and sure in this that the whole administration of the Jewes is [h] Heb. 8.6 Zac. 8. 9.8 abrogated and