a restipulation 6. The end viz. the blessednesse of man and the glory of God manifested in his wisdome bounty and goodnesse 7. As Adam in the state of Innocency was made able to fulfill the Covenant made with him so is the Covenant of Grace written in the hearts of them that be heires of the Promise in Christ They differ 1. In the speciall consideration of the Authour cause and foundation of the Covenants God gave his Law to Adam as bountifull and gratious to his creature intire and perfect but in strict justice requiring obedience promising a reward and denouncing punishment But the Covenant of Grace he made as a loving Father in Jesus Christ of his meere Grace promising to receive them into favour that sincerely and unfainedly turne unto him The Creation of man and integrity of humane nature is the Foundation of the former Covenant but the Redemption of man by Christ is the Foundation of the Covenant of Grace 2. In the forme of Sanction In the Covenant of Nature there is no Mediatour but the Covenant of Grace is made in Christ in whom God hath made us accepted The Covenant of Nature was not promised before it was promulgated but the Covenant of Grace was first promised and long after promulgated and established or ratified in the bloud of his Sonne 3. In the speciall matter of the Covenants and that both in respect of the Promise and stipulation For the Covenant of Nature promised life but not righteousnesse but in the Covenant of Grace God promiseth to tread Satan under the feet and to write his Law in the hearts of them that be heires of Salvation That Covenant promiseth life to them that perfectly obey but not remission or forgivenesse of any even the least iniquity But this promiseth forgivenesse of sinnes and life eternall to the penitent sinner believing in Christ and embracing the free promise of mercy In that life eternall is promised as the reward of justice in this life and glory as the reward of free and rich grace and mercy To him that worketh the wages is of debt but to him that beleeves the reward is of Grace In that God as a Creatour doth exact his right of man pure but in this as a loving Father he doth offer himselfe to the sinner smitten with the conscience of his sinne In that life eternall and most blessed is promised but only animal to be enjoyed in Paradise or continuance in that good estate wherein he was set at first of the rich bounty of God but in the other translation out of ignominy and death into eternall happinesse and glory in Heaven In the Covenant of Nature perfect obedience is exacted so that if there be but the least failing in any jot or title and that but once a man can never be justified thereby nor can the breach be made up by any repentance But in the Covenant of Grace obedience is required repentance admitted and sincerity accepted If a man sinne and goe astray if he returne unfainedly he shall be received into favour In the Covenant of Nature obedience and workes were commanded as the cause of life and justification in the Covenant of Grace Faith is required as the instrumentall cause of Remission and Salvation obedience as the qualification of the party justified and the way leading to everlasting blessednesse The object of obedience in the Covenant of Nature was God in the Covenant of Grace God in Christ 4. They differ in the speciall consideration of the Subject The first Covenant was given to man pure perfect intire and sound able to do what God required But the Covenant following was made with man a sinner miserable and by nature the child of wrath And so that was a Covenant of friendship this of firme Reconciliation 5. In the speciall and peculiar respect of the end For the former Covenant was made for the praise of Gods wisdome goodnesse bounty and justice But the Covenant of Grace was made to declare and set forth the riches of Gods grace and mercy In it the wisdome goodnesse power and justice of God is more illustrious then in the former and the mercy long-suffering and rich grace of God is greatly magnified which did not appeare or shine forth at all in the former 6. And in their Effects and Properties For not the Covenant of Nature but of Grace doth exclude boasting By the Covenant of Nature Adam was not advanced above the condition of an honourable Servant In the Covenant of Grace man by nature the child of wrath is made the child of God by grace and adoption The Covenant of nature was neither the last nor everlasting but being first made way for a better and being broken was antiquated or disanulled to our singular comfort but the Covenant of Grace shall continue firme and immoveable for evermore The second thing to be gathered is That the Fathers before Christ ever since the fall of Adam and Christians in the times of the Gospell did live under the same Covenant for substance but not for manner of administration which is most cleare by evident Heb. 13. 8. Rev. 13. 8. Act. 4. 12. and 15. 11. Gal. 3. 29. Rom. 3. 30. Eph. 2. 12. Gen. 15. 1 and 17. 1 7. Lev. 26. 12. Exod. 3. 6. Matth. 22. 32. 2 Cor. 4. 13. Heb. 11. 6 7 8. Rom. 4. 12. Heb. 11. â— 19 23. testimonies of holy Scripture and by the very forme of the Covenant which was one before and after the comming of Christ The same God that calleth us called them to the hope of eternall life they were endued with the same spirit and lived by the same faith Their Sacraments for substance in signification agree with ours and they expected an Inheritance everlasting and undefiled Religion for substance was ever one and unchangeable and such as were truly religious walked in the same way and waited for the same heavenly Inheritance and everlasting crowne of glory The Church before Christ may be considered as an heire or as an Infant according to the substance of the Covenant or according to the manner of administration In the first respect the Church is under the Covenant or Promise and her people are called a free and willing people an heire of heavenly and spirituall blessings In the latter respect she is under the Covenant in respect of the different administration and her people are called a servile people in comparison an heire under Tutors and Governors not differing from a servant CHAP. IIII. Of the Covenant of Promise THe Covenant of Grace is either promised or promulgated Gen. 3. 15. Gen. 12. 1. and 15. 1. and established Promised to the Fathers first to Adam and afterwards to the Patriarchs and lastly to the people of Israel and that before their comming into the Land of Canaan and after Gal. 4. 4 1 Pet. 1. 20. Act. 3. 25. Gal. 3. 16. 1â— Eph. 2. 12. their returne from the Babylonish captivity Promulgated after the
fulnesse of time came And hence the Covenant of Grace is distributed into the Covenant of Promise or the New Covenant so called by way of excellency For the Foundation and Mediatour of the Covenant of Grace is our Lord Jesus Christ but either to be incarnate crucified and raised from the dead or as already Act. 4 12. Heb. 13. 8. incarnate crucified and truly raised from the dead and ascended into Heaven For there was never sin forgiven but in him alone who is the same yesterday and to day and for ever Therefore although before the Incarnation Christ was only God he was our Mediatour yet not simply as God but as the divine person who should take our flesh and in it should finish all the Mysterie of our Redemption and therefore he is called the Lambe of God slaine from the beginning of the world and the Fathers by his grace were saved even as we In the acts of Mediation three things may be considered Reconciliation by which we are accepted of God Patronage by which we have accesse unto the Father Doctrine whereby God hath made himselfe knowne unto men by a Mediatour This third act might be done before he assumed our flesh and indeed was done but the two first did require his comming in the flesh although the fruit of them was communicated to the Fathers under the Old Testament by force of the divine Promise and certainty of the thing to come with God If it be objected that the cause is before the effect and therefore the incarnation and death of Christ must goe before the communication of the fruit and benefit thereof unto the Fathers The answer is That in naturall causes the Proposition holds true but in morall causes the effect may be before the cause and so the fruit and vertue of Christs death was communicated to the Fathers before his Incarnation But although the Sonne of God before he was manifested in the flesh was our Mediatour with God to whom future things are present because he should be and therfore for his sake sinnes were remitted men did teach and learne by his Spirit the Church was governed by him yet the manner and reason of that Mediation was proposed more obscurely the force and efficacy of it was lesse and did redound to fewâ—r The Covenant of Promise then was that Covenant which God made with Adam the Fathers and all Israel in Jesus Christ to be incarnate crucified and raised from the dead And it may be described the Covenant wherby God of his meere grace and mercy in Jesus Christ to be exhibited in the fulnesse of time did promise forgivenesse of sinnes spirituall adoption and eternall life unto man in himselfe considered a most wretched and miserable sinner if he should embrace and accept this mercy promised and walke before God in sincere obedience God the Father of his meere and free grace and mercy looking upon man in Jesus Deut. 9. 5. Gal. 3. 18. Luk. 1. 54 55. Christ in whom he is reconciled is the Author and cause of this Covenant He hath hâ—lpen his servant Israel in remembance of his mercy as he spake to our Fathers to Abraham and to his seed for ever Thus saith the Lord God of Israel your Fathers dwelt on Josh 24 â— the other side of the floud in old time even Terah the Father of Abraham and the Father of Nahor and they served other gods And I took your Father Abraham from the other side of the floud and led him throughout all the Land of Canaan and multiplied his seed and gave him Isaac The condition required in this contract is the obedience of faith Remission of sinnes gratious adoption in Christ and the Inheritance of eternall life is promised to beleevers and eternall condemnation peremptorily threatned against unbeleevers Christ whom God hath exhibited in the Gospell as he was promised to the Fathers in the Scriptures of the Prophets is the object of this Covenant The end thereof is the praise of the glorious grace and mercy of God in Christ to come In this Covenant there is a mutuall compact betwixt God and man God in mercy promising and man in duty binding himself unto the Lord. It was made with man a sinner and reacheth to the faithfull and their seed as God hath promised to accept the children of beleeving parents upon due and religious tender of them made unto his Highnesse according as he hath prescribed but saving effectually it was made with them only who beleeve in him that justifieth the ungodly be the heires of salvation and walke in the steps of our Father Abraham This Covenant doth beget children to liberty doth administer the righteousnesse of faith and the inheritance by faith hope peace of conscience life in Christ and spirituall joy is the effect thereof Internally the Spirit doth seale up the truth of this Covenant in 2 Cor. 4 13. Rom. â— 4 5. Gal. 3. 18. Rom. 8. 15. Gal. 3. 14. Gen 22. 16. Luk. 1. 73. the hearts of the faithfull For when the adoption and the inheritance pertained to the Fathers under the Covenant of promise the spirit of adoption and earnest of the inheritance pertained unto them likewise Externally it was delivered and confirmed by word and oath and sealed by the Sacraments For substance also this Covenant was everlasting and unchangeable The New Testament did not abolish the former but the former was fulfilled by the latter And in all these things it doth Psal 105. 10. agree with the new Covenant which here only are but briefly named because the confirmation of them must be sought in the Chapters following And if the Covenant of Promise and the New Covenant doe thus agree in substance then it must necessarily follow That there Eph. 2. 18 19 20. and 4. 4 5. is but one Church of the Elect the same Communion of Saints one Faith one Salvation and one way of obtaining the same viz. by Faith in Christ Secondly that the Word of God was no lesse incorruptible seed Rom. 11. 17. to the Fathers and the Israelites then to us That the Fathers did eat the true flesh of Christ by faith as well as we in the times of 1 Cor. 10. 2 3. 2 Cor. 4. 13. the Gospell That they and we are partakers of the same Spirit and that the Sacraments of the Jewes did signifie and seale to them the same promises of eternall life which our Sacraments doe to us The Sacraments of the Old Testament were not types of our Sacraments as sometimes they are called by Divines but they typified the same things that ours doe For as the Covenants under which they and we lived were one for substance so are the Sacraments one in their common nature and signification Thirdly that the faithfull before Christ were saved by the free mercy of God in Christ did know God and Christ had the Heb. 11. 9. Psal 105. 15. Isai 51. 6. spirituall promise of life eternall and were
those faults which are remitted to the guilty 2 King 8. 9 10. 1 King 21. 21. For it is essentiall to punishment that it should be inflicted for sinne but not that it should be inflicted upon him that hath offended Thirdly that an innocent person may thus in justice and equity suffer for a nocent there is required besides the acts of ordination in the supreme of submission in the suretie and of consent in Actus cui poena inest est actus nocivus qui nec omnibus nec in omnes concessus Quare ut poena sit justa requiritur ut actus ipse poenalis sit in potestate punientis quod ter contingit aut antecedenti jure ipsius punientis aut justo valido consensu ejus de cujus poena agitur aut ejusdem delicto the delinquent first an intimate and neere conjunction in him that suffereth with those that should have suffered Severall unions and conjunctions there are as Politicke between the members and subjects in a state and thus the people were punished for Davids sin 2 Sam. 24. 14 17. and in a common-wealth universally sinfull a few righteous men may as parts of that sinfull society be justly subject to those temporary evils which the sins of that society have contracted See 1 Sam. 12. 25. Naturall as between parents and children so the Lord visited the sins of Dathan upon his little ones Numb 16. 27 33. Valer. Max. de Dion Siculo Plutarch de sera Num. vindict Mysticall as between man and wife so the Lord punished the sins of Amazia◠the Priest of Bethel by giving over his wife unto whoredome Amos 7. 17. And we see in many cases the Husband is liable to be charged and censured for the exorbitancies of his wife Stipulatorie and by consent as in the case of fide jussores obsides who are punished for the sins of others whom they represent and in whose place they stand as a caution and muniment against injuries which might be feared as we see in the Parable of a Prisoner committed to the custody of another person 1 King 20. 39 42. So the surety is punished for the debtor Possessorie as between a man and his goods and so we find that a man was to offer no beast for a sin-offering but that which was his own Lev. 5. 6 7. Besides there is required in the innocent person suffering that he have a free and full dominion over that from which he parteth in his suffering for another As in suretiship a man hath free dominion over his money and therfore in that respect he may engage himself to pay another mans debt but he hath not a free dominion over himself or his own life and therefore he may not part with a member of his own in commutation for anothers as Zaleucus did for his sonne nor be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to lay down his own life for the delivering of another from death except in such cases as the Word of God limiteth and alloweth Now all these things hold in Christ in a speciall manner There is a most neere conjunction between him and us He conversed amongst men and was a member of that Tribe and Society amongst whom he lived and therefore was together with them under that Romane yoke which was then upon the people and in that relation paid tribute unto Cesar He had the nature of man and was subject to all humane and naturall infirmities without sinne He was mystically married unto his Church and therefore was answerable for the debts and misdemeanours of his Church He entred into Covenant and became surety for man and therefore was liable to mans engagements He became the possession in some sort of his Church whence it is that we are said to have him 1 Joh. 5. 12. not by way of dominion for so we are his 1 Cor. 6. 19. but by way of communion and propriety He was Lord of his own life and had therefore power to lay it down and to take it up And this power he had though he were in all points subject to the Law as we are not solely by vertue of the hypostaticall union which did not for the time exempt him from any obligations of the Law but by vertue of a particular command constitution and designation to that service of laying down his life This commandement have I received of my Father Joh. 10. 18. Moreover he had power ample enough to breake thorough the sufferings he undertooke and to assume his life and former condition again I have power to lay it down and I have power to take it up And therefore it was most just and righteous that Christ in himself innocent should suffer for us in our selves guilty which doth more plainly appeare in that all parties are glorified and all parties are willing and well-pleased All parties are glorified The Father is glorified in the obedience of his Sonne Joh. 12. 27 28. John 17. 4. The Sonne is glorified by the Father Joh. 17. 5. Heb. 2. 7. crowned with glory and the sinner glorified being received into favour Ioh. 17. 24. All parties are willing the Father is willing for by his Ordination he appointed Christ unto it Act. 4. 27 28. and in his love and compassion bestowed Christ upon us Ioh. 3. 16. by his divine acceptation he rested well pleased in it Matth. 17. 5. and by his wonderfull wisdome fitted it to the manifestation of his glory and mercy to the reconciliation of him and his creature and to the exaltation of his Sonne The Sonne is willing he chearefully submitted unto it Heb. 10. 9. and freely loved us and gave himself unto us Gal. 2. 20. The sinner is willing and accepteth and relieth upon it The summe of all is this By the most wise just and mercifull will of God by his owne most obedient and voluntary susception Christ Jesus being one with us in a manifold and most secret union and having full power to lay downe and to take up his life again by speciall command and allowance of his Father given him did most justly without injury to himself or dishonour to or injustice in his Father suffer the punishment of their sins with whom he had so neere an union and who could not themselves have suffered them with obedience in their own persons or with so much glory to Gods justice mercy and wisdome And though the will of God being ever just is to us a sufficient cause of what God willeth and the reason thereof be to us unsearchable yet in this matter we can assigne just and weighty reasons of this will of God out of the Scriptures God will not execute the severity of his Law because he is mercifull slow to anger and ready to forgive His free and everlasting love and infinite delight which he hath in mercy disposeth him aboundantly to pardon and exercise loving kindnesse in the earth Exod. 34. 7. Micha 7. 18. Ionah 4. 2. 2 Chron. 30. 9. Psal 86.
fall by whom not only the Elect but the whole frame of nature received benefit In the Creation God raised up a great Family wherein he made Adam the head and all his posterity inhabitors the frame of Heaven and Earth his domicile the creatures his servants this Family upon the fall was broken up the present Master turned out of his imployments the children beggered the servants returning to God their Soveraigne and the whole frame of the creature under attainder God thus defeated if I may so speake sets up a second Family called the Family of Heaven and Earth wherein Jesus Christ the womans seed Gen. 3. 19. is the Head Matth. 28. 18. Ephes 1. 22. Col. 1. 19 20. stiled the second Adam Lord of all things in Heaven and Earth and that with more soveraignty and amplitude of injoyment then ever the first Adam had the whole creature being put under his feet The children of this Family are the faithfull who be the adopted Brethren Rom. 8. 15. sometimes called the seed The servants be the wicked and those of two sorts either such as attend in the Church neerer about Christs person or further off as in farme-houses for baser offices The creatures by a second ordinance from their former Master free are stated upon Christ though they beare some brands of evill from the sinne of their former Master the domicile though not so beautifull returnes to Christ So the Covenant of Grace entring upon the breaking up of the former Family investeth Christ with all as purchaser of the lost creature from revenging justice and as Lord of all things in Heaven and Earth who freely conferreth the heavenly inheritance upon the adopted sonnes and brethren and vouchsafeth earthly blessings and some spirituall common gifts to the wicked which may be called servants both those that more neerly attend his person and those that be further off But of this more hereafter CHAP. III. Of the Covenant of Grace in generall THe Covenant of Grace is that free and gracious Covenant which God of his meere mercy in Jesus Christ made with man a miserable and wretched sinner promising unto him pardon of sinne and eternall happinesse if he will return from his iniquity embrace mercy reached forth by faith unfained and walke before God in sincere faithfull and willing obedience as becomes such a creature lifted up unto such injoyment and partaker of such pretious promises This Covenant is opposite to the former in kind so that at one and the same time man cannot be under the Covenant of workes and the Covenant of grace For he cannot hope to be justified by his perfect and exact obedience that acknowledging himselfe to be a miserable and lost sinner doth expect pardon of the free mercy of God in Iesus Christ embraced by faith The condition of the Law as it was given to Adam excludes the necessity of mercy reaching to the pardon of sinne and the necessity of making a new Covenant argues the former could not give life Heb. 8. 7. He that is under grace cannot at the same time be under the law and he that waites for Salvation of meere and rich grace to be vouchsafed cannot expect it as the deserved wages of his good worke from justice and not of mercy What then may some say is the Law abolished or is it lawfull for Christians to live as they list because they be not under the Law Not so but the Law hath a double respect one as the unchangeable rule of life and manners according to which persons in Covenant ought to walke before and with the Lord and in this sense it belongs to the Covenant of grace The other as it is propounded in forme of a Covenant as if he must necessarily perish who doth neglect or breake it in the least jot or tittle and in this sense the Covenant of grace and workes are opposite The matter of Evangelicall precepts and of the Morall Law is the same but the forme of promulgation is not the same the rule is one but the Covenants differ Materialy the Law that is the matter and argument of the Law as a rule stands in force but if formally it did continue as a Covenant there could be no place for repentance nor for the promise of forgivenesse or mercy reaching to the pardon of sinne or the quickning of them that be dead in trespasses The Covenant of workes is of justice the Covenant of grace is of grace and mercy which cannot agree and take place in one and the same subject for he that tryâ—th justice perceiveth not the force of mercy è contra This might be common to both Covenants that God doth freely give reward because he was not bound unto it by any Law and that is done of grace which we are not tied unto by Law but in the Covenant of Grace he gives the reward of meere and rich grace and that to the creature which hath deserved Hell This Covenant entered immediately upon the fall and so may be called a Covenant of Reconciliation not of friendship At the very instant when God holy and true was pronouncing judgements upon the severall delinquents in the fall setting downe his sentence against the Tempter both in his instrument the Serpent and the maine Author Sathan he brings in the party who should execute the same in which execution is unfolded the Covenant of grace for the Salvation of the creature that the Serpent had destroyed that God might be knowne in wrath to remember mercy At the very fall and before judgement was pronounced upon the delinquents that were tempted the Covenant of mercy was proclaimed that by vertue of this Covenant God might prevent further waste of his creature which Sathan might haue wrought upon his new advantage in following his good successe and that the tempted might have some comfort before their judgement least they might have been swallowed up of wrath The Authour of this Covenant is God considered as a mercifull and loving Father in Iesus Christ as a Creator he strooke Covenant with Adam in his integrity as a Saviour he looked upon the poore creature plunged into sinne and misery by reason of sin The cause that moved the Lord to make this Covenant was not any worth dignity or merit in man for man never had ought which he had not received and now by his disobedience had deserved to be cast off for ever neither was the present misery into which he had cast himselfe the cause that moved the Lord to receive man into favour for the Angels more excellent by creation as miserable by their fall he hath reserved in chaines of darknesse The sole moving cause why God made this Covenant Bonitatis Dei donumest quod liberare nos voluit quod verò aliter quam tali modo liberare nos noluit pâ—ccatorum nostrorum est meritum was the love favour and mercy of the Lord. Deut. 7. 7 8. Only the Lord had a delight in thy fathers
in a more rude forme As the time of the Sunne approacheth neerer or if further off so is the light that goeth before it greater or lesser and as the time of the arising of the Sonne of righteousnesse is more remote or nigh at hand so was the revelation that went before more dimme or cleare It was meete and expedient that when the comming of the glorious King of peace and righteousnesse did draw nigh the hearts of men should be raised up in desire and expectation of him But the better they were acquainted with his person and office the more distinctly they understood the time of his comming the more lively tast they had of the benefits they should receive by him and the greater tokens they saw of his glory approaching the more their hearts would be enlarged to desire and expect him Moreover it was the good pleasure of God to manifest the riches of his grace not all at once but by degrees as he saw it most expedient for the glory of his great Name and the good of his people in severall ages and states of the Church of which we shall have occasion to speake largely in the Chapters following But here two things must be noted to prevent some doubts that may arise First that clearenesse of Revelation is twofold One on the part of the revealer when the revealer dealeth so that unlesse he have a rude hearer or altogether malitious it may be understood of the hearer what he meaneth The other cleare even on the part of the hearer when it is so great that the rudenesse of the hearer cannot hinder that he should not perceive what is spoken but his malice only In the first sence the revelation of Christ in the Covenant of the promise was cleare but the testimony concerning the Kingdome of Christ could not be understood of a rude hearer before the accomplishment If it be objected how then could they be saved In the second place iâ— is to be observed that Christ doth not save as clearly knowne but as he is sincerely acknowledged But when the Revelation was sparing and darke no man can deny that Christ was truly and unfainedly acknowledged in the Church of the Iewes The word of God is the measure of faith and that is true and saving faith which believeth all things which are revealed and in that manner wherein they are revealed and therefore the faith of the Fathers was sound and effectuall because they believed what God was pleased to reveale and after that manner wherein it was revealed of God A Third difference ariseth from this for Christ with all his benefits was proposed to the Israelites under types and figures As Exod. 24. 7. 8. Heb. 10. 1 Gal. 3. 16. Heb. 8. 1 2 9. 7 8 9 10 11. Rom. 3 25. 1 Iohn 2. 2. Heb. 3. 18. 4. 1. the Prtiests Altars Sacrifices Propitiatory were all types of Christ his Priest-hood and Sacrifice and the Land of Canaan a type of Heaven the Lord leading the Iewes by the help of earthly things to heavenly and spirituall because they were but young and tender which was one cause why the Covenant was more obscure heavenly things being wrapt up under earthly But in the new Covenant Christ is offered to be seene with open face the truth substance and body of the things themselves is exhibited and all vaile of figures removed our minds are streight directed to heavenly blessednesse 4. The variety of administration doth offer a fourth difference Gal. 4. 12. 3. 13 25. for the Apostle compares the Nation of the Iewes to an heire as yet an Infant that is under Tutours and Governours The Christian Church to an heire come to ripe yeares And from this ariseth a fifth difference That as an heire not Gal. 5. 1. come to yeares not differing from a servant the Church was held under the Ceremoniall Law from which they that believe in Christ are delivered after the expiration of the time of nourture appointed of the Father Sixthly they differ in the number of them that are called to the participation of the Covenant The Covenant of promise was at Deut. 30. 8. Math. 10. 1 6. 15. 24. first concluded within the Families of the Patriarkes the rest having excommunicated themselves and then within the confines or limits of Iudea that in the Iewes there might be a most illustrious type of Election and of rejection in the Gentiles that is of the Church of God and Sathan But the partition wall betwixt Iew Gentile being broken downe the Covenant of grace was made with all Nations Seventhly the efficacy of Christ promised is lesser then of Christ Gen. 2â— 18. Deut. 19. 8 9. exhibited In the Covenant of promise certaine promises concerning corporall blessings were made unto the Fathers and externall blessings were more esteemed as Symbols of spirituall and heavenly But under the New Covenant blessings spirituall and the gifts and graces of the Spirit are in more ample and plentifull manner powred upon the Church Remission of sinnes though it was certaine with God was lesse felt under the Covenant of Promise because the cloud of the Law put betwixt the mercy of God and the eye of the sould the grace of God was more obscurely revealed and the meanes of expiating sinne by the death of Christ as also because remission of sinnes was not really obtained by our surety for as yet he had not made the satisfaction promised The Spirit was powred in lesse plenty upon the faithfull because Ioh 3. 34. Ioh. 1. 16. 7. 38 39. Ioel â— 28. that benefit was to be reserved to the times of Christ who was first to receive the Spirit above measure in his humane nature and thence to derive grace unto all us The Iewes as heires were partakers of the Spirit of Adoption bu tempered with the sprit of Servitude because they were Infants under the yoke of the Law Rom 8. 15. Gal 46. the way to heaven not as yet clearely manifested But the heire come to ripe yeares is altogether led by the Spirit of Adoption The sense of future glory was also more obscure because there is more obscure mention of it and of the way thereunto in the Old Testament If we speake of some particular persons under the first Covenant they were endued with greater gifts of the Spirit then many under the New but more light of knowledge and greater plenty and abundance of Grace is bestowed upon the Church in the time of the Gospell if we respect the body of the Church and faithfull in Generall Eighthly the seales of the Covenant of promise were in number more in signification more obscure in use painfull and burdensome peculiar to some people as the Covenant was and to continue only untill the time of reformation But the seales of the New Testament are in number few in signification cleare in use easy common to all nations and to endure for ever And from
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
these grouÌ„ds it may be concluded That though the Fathers being delivered from the Tabernacle of the body were made Heb. 8. 6. 10 20. partakers of life eternall in Heaven yet they had not before Christ that perfect state in Heaven which now we and they are presently possessed of for they were not to be perfected without us as neither shall we be perfected before that blessed day of the second Heb. 11. 39 40. comming of Christ wherein the body of Christ that is the Church shall be absolute and perfect every way Not to insist upon this that the former Tabernacle standing the way to the Holiest was not fully manifested and that there must be some proportion betwixt the manifestation of the way unto and sense of the future life in this life in them that be of ripe age and the fruition of it in the life to come This is certaine the Fathers who died before Christ did expect in Heaven their Redeemer on whom they had beleeved for forgivenesse of sinne and life everlasting even as soules now expect the Resurrection of the body the second appearance of Christ to Judgement in regard of which things they are not perfected Now hence followed a want of much light and joy which on the sight of Christ God man entring the Heavens did redound unto them as we in earth now have not the fulnesse of joy which then we shall have when we shall see the accomplishment of what we expect CHAP. V. Of the Covenant of Promise made with Adam immediately upon his fall THe Covenant of Promise began immediately upon the fall and reached unto the comming of Christ in the flesh which is obscure in comparison of the new Covenant but in it selfe receiveth distinction of degrees according to the severall breakings out of it to the darke world and the growth from severall manifestations of God as was proportionable to the number and qualities of those who in succeeding ages should take benefit so that at first being like a young sapling it grew to be firme alwayes a fruitfull tree In Scripture it is delivered unto us under these degrees of growth both in respect of fuller and more cleare manifestation and as we may suppose of numbers that received benefit by it First from Adam untill Abraham Secondly from Abraham untill the Covenant made with Israel upon the Mount Thirdly from Moses to Christ which must be subdistinguished for the Covenant which God did promise to make with Israel and Judah upon the delivery from the North Countrey was to exceed the former Covenant which he had made with their Fathers when he brought them out of Egypt Jer. 23. 5 6 7 8. The first breaking forth of this gratious and free Promise and Covenant was immediately upon the fall and is expressed in these words I will put Gen. 3. 15. enmity between thee and the woman and between thy seed and her seed He shall bruise thy head and thou shalt bruise his heele Herein God setting downe the irrevocable judgement and finall overthrow and destruction of Satan the arch-enemy of his glory and mans Salvation Gods fearefull doomes-man into whose power man was now fallen he proclaimeth his rich grace and mercy towards mankind in Jesus Christ the womans seed who should breake the Serpents head In the malediction of the Serpent is included the greatest blessing of God most mercifull towards miserable and wretched sinners In reference to this gratious antient Proclamation of mercy the Gospel is called everlasting 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Apoc. 14. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Isai 58. 12. 61. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jer. 6. 16. 18. 16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Deut. 33. 15. Gen. 49. 26. Isai 54. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jer. 5. 22. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Revel 14. 6. I saw another Angel flying through the middest of Heaven having the everlasting Gospell not in respect of the future but of the time past scil which was promised from the beginning of the world For as the hils paths and desolations are said to be everlasting or antient so the Gospell that is from the beginning This first Promise of grace and life was published by the Lord himselfe to mankind now dead in sinne and enemies to God that as they had heard from him the curse against sinne and saw and felt the same in part executed upon them so they should heare from him the promise of absolution lest they should be swallowed up in despaire When they should heare peace proclaimed by the Author of Peace and Judgement both by him that was immediately provoked and offended by sinne and came now to sentence the transgressours when they should heare peace proclaimed by him in his owne person by his owne voyce it must needs put more life and encouragement into them then if the glad tidings had been brought by some Messenger or divulged by some Herauld only The party upon whom the Promises of mercy are setled is here propounded as the seed of the woman and under the next degree as the seed of Abraham called the Angel of the Covenant The Mal. 3. 1. Eph. 1. 22. Joh. 3. 18. Gal. 4. 4. head of all things to the Church even Jesus Christ the only begotten Sonne of God who being God over all blessed for ever Rom. 9. 5. should come of David and Abraham and so of Eve Rom. 1. 3. according to the flesh for she was the mother of all living Christ God and man is made of God an Adam often opposed to the first Adam 1 Cor. 15. 21 22 23 45. Head root common receptacle and store-house in whom are treasured all good things which from him are communicated to the faithfull As in Adam our being naturall our hopes of life and death and in event our condemnation was received before ever they came to be applyed and received actually in us So in Christ as in a common store-house every thing is first placed which afterward is to be imparted to any beleever The first Adam created after the Image of God but a meere creature only was intrusted with the Promise of life for his posterity and betrayed all the body But now God of Matth. 28. 19. his infinite mercy ordaineth a second Adam even the seed of the woman that is Christ-man but lifted up above the condition of a creature by union unto the Divine Person that so as man he might be fit to receive that trust for men as God he It is cleare that this battle pertainâ—d to the woman and her seed on the one party and to this Devill that spake by the Serpent and all the wicked on the other party Dow. But then it cannot in speciall be applyed to the Virgin Mary If the Virgin Mary may be said to bruise the Serpents head because Christ was borne of her by the same reason we may say she was crucified and died for us c. might undergoe the burden
God through faith be the matter whereupon or for which we are justified we are not justified by workes but the righteousnesse of God through faith is the matter whereupon we are justified Christ is the end of the Rom. 10. 4. Law for righteousnesse to everyone that beleeveth We are made the righteousnesse of God in him The righteousnesse of the Law is not 2 Cor. 5. 19. here put for workes done exactly by the strength of nature but for workes done according to the prescription of the Law according to which people in Covenant ought to walke to whom God hath promised that if they keep his Commandements they shall be unto him a peculiar people châ—sen generation and royall priesthood Exod. 19. 5. Non justificatur homo partim justitia partiali imperfect â inbâ—rente partim accepti latione imperfecti properfecto By the righteousnesse of God to understand remission of sinnes and regeneration by faith faith and workes and by the righteousnesse of the Law workes done by the strength of nature is rather to offer violence unto then to interpret this Text of Scripture And by the same reason the Popish Glosses upon this Text are confuted as false and vaine Bellarmine would make the sense this Faith is imputed for righteousnesse that is faith is justice by which Abraham was justified For if Abraham was justified by workes he hath whereof to glory in himselfe But with God he hath Rom. 4. 2. not whereof to glory To him that worketh not faith is imputed for righteousnesse therefore faith is not the righteousnesse of the Law The Question there disputed is not by what worke Abraham was justified but after he had done many and great works in the manner of Justification he presented himselfe before the throne of grace not only sub forma paâ—peris but which is more of an ungodly man to receive absolution from the hand of grace by a true and lively faith And faith is accounted for righteousnesse by gracious acceptation but what is accounted by free favour that is not truly and really the thing it is accounted for inherent in us It will be said Faith was not reputed to Abraham for righteousnesse after that he excelled with many vertues having embraced Christ But the holy Ghost rather testifies although the excellency of Abrahams vertue was great whereby he had increased by long perseverance yet he was not otherwise accepted as righteous unto life but because by faith he received grace offered in the promise The faith of Abraham was great and excellent for degree and measure but it was not accepted for righteousnesse in regard it was strong and eminent but because it laid hold upon the promised feed The faith of Abraham was eminent but not perfect and justified him not absolutely as an excellent vertue but relatively as it received the promise of mercy not as if Abraham was thereby made perfect by inherent holinesse for then Abraham had whereof to glory in himselfe but as in himselfe a sinner and ungodly he obtained free and full remission of the meere grace and favour of God So that we may conclude from this passage of holy writ that Abraham was justified by faith alone but this his faith though alone in the act of Justification no other grace coworking with it was not alone in existence did not lie dead in him as a dormant and idle quality Saving faith is lively and operative attended with every other grace of the Spirit setting them upon their worke animating and quickning them thereto and regulating them therein It stirres up sorrow for sinne and purpose of amendment it raiseth the soule earnestly to long after and heartily to crave mercy it comes to Christ as an humble poore penitent petitioner for forgivenesse but that which is done by faith stirring up sorrow and working by prayer is not done partly by faith partly by sorrow and partly by prayers but by that faith which doth enforce to pray For faith leaneth upon the promise and no promise is made the condition of prayer being shut forth Aske and it shall be given you Mark 11. 24. Therefore our Saviour Christ being intreated of many that he would heale them attributeth all the force of their prayers to faith Thy faith hath saved thee And so by what faith Abraham embraced the promise by the same he offered up his Son Isaac Workes then or a purpose to walke with God justifie as Jam. 2. 22 23. the passive qualification of the subject capable of Justification or as the qualification of that faith that justifieth or as they testifie or give proofe that faith is lively but faith alone justifieth as it embraceth the promise of free forgivenesse in Jesus Christ Abrahams faith was accepted for righteousnesse but Abraham himselfe Gen. 17. 1. is commanded to walke before God and to be perfect There be divers phrasâ—s in the Scripture of the Old Testament expressing the same thing for substance as to walke before God Gen. 17. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 LXX 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sept. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 24. 40. and 48. 15. 1 Kin. 3. 6. Sept. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Psal 116. 9. Isai 38. 3. Psal 56. 14. 1 King 9. 4. to walke with God Gen. 5. 22. and 6. 9. Mal. 2. 6. Mic. 6. 8. to walke after God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 LXX 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 King 23. 3. Hos 11. 10. to walke in the name of God Zech. 10. 12. to walke in the wayes of God 1 King 3. 14. Deut. 10. 12 13 14. wholly to follow after the Lord. i. e. to exhibite full obedience to the Lord. Numb 32. 12. Deut. 1. 36. Josh 14. 14. to stand in the sight of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God 1 King 17. 1. to walke in the light of the Lord. Isai 2. 5. to walke in equity Isai 57. 2. to walke in truth in judgement and uprightnesse 1 King 2. 4. and 3. 6. 2 King 20. 6. The two first phrases of walking with God and before God the Sept. Interpreters doe most commonly render to please God though 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 now and then they retaine the phrase of walking with or before God or walking after God and the Apostle seemes to have respect Isai 38. 3. unto their translation when he doth so alleadge it Heb. 11. 5. For he is reported to have pleased God In the New Testament there be Phrases that import the same thing for substance as to walke in the truth 2 Joh. 4. to walke in all the Commandements Statutes and Ordinances of the Lord. Luke 1. 6. to walke worthy the Lord that is as becomes the sonnes of God 1 Thess 2. 12. Eph. 4. 2. and to please him in all things Col. 1. 10. to walke in Christ Col. 2. 6. that is to doe all after the rule and command of Christ vers 6. and set before our eyes his glory as the white we shoot
thy grace I will keepe thy precepts all the dayes of my life unto thee therfore do I flie for strength support acceptance Create in me O God a cleane heart renew a right constant spirit Ps 119. 68. Ps 51. 10. 1 Kin. 8. 58. Ps 119. 8. within me Establish me with thy grace that I never fall from my integrity I will keepe thy statutes O forsake me not utterly In the former overture of the Covenant by Gods appointment they offered sacrifice which was a type of Christ and seale of remission and propitiation by the bloud of Christ under this expression the same continued for so we reade that Abraham built Gen. 12. 7. and 22. 9. Altars unto the Lord and offered sacrifice But unto this it pleased God to adde other assurances whereby he bound himselfe to performe the promises which he freely made of his grace and did establish the faith of Abraham and his posterity This Covenant God confirmed by federall signes in the segments and fiery lamp Gen. 15. and then by sacramentall signes as by Circumcision Gen. 17. which was a seale of promise on Gods part and an homage or fealtie in Abraham and his seed binding them unto the service which God required under the Covenant of grace and Gal. 5. 3. In as much as Circumcision was the signe or solemne ceremony of this mutuall league between God and Abraham and Abrahams seed it is necessarily implyed by the tenour of the same mutuall Covenant that God should subscribe or seale the league after the same manner and to receive the fame signe of Circumcision in his flesh which Abraham and his seed had done Rom. 4. 11. Rom. 2. 28 29. therefore the Apostle put this upon them that will use Circumcision after Christ that they are bound to keep the whole Law not because Circumcision for the outward act was commanded in the Law but because it was that homage penny which tyed them to punctuall obedience We may conceive that God by this Commandement might now prove Abrahams obedience therein imposing a thing abhorrent to nature which could not be before sinne because it doth presuppose sinne and punishment And it was a notable pledge of his faith for if he could believe God in so dangerous and fearefull an execution they might beleeve him in any other command or promise under the Covenant Circumcision was not without the shedding of bloud because the Covenant was not yet established in the bloud of the Messiah and that might leade the faithfull to the bloud of Christ as assuring the purging away of sinne by the same God could have instituted â— Sacrament which might have agreed to both sexes but of his infinite wisdome he made choice of that which could have being iâ— the males only but the female was accounted as circumcised in the male and therefore faithfull women were the daughters of Abraham Luke 13. 16. and the common promise that God would be the God of Abraham and his seed did pertaine to each sex of his posterity Circumcision was a seale of the righteousnesse which is by faith that which is purchased by Christ and embraced by faith It was also a signe of the Circumcision of the heart by the Spirit of Christ without which the rite did commend no man to God Deut. 10. 16. which Circumcision of the heart is promised of God as his grace Deut. 30. 6. and is fulfilled in Christ Jer. 4. 4. Câ—l 2. 10 11. Phil. 3. 3. And it was a seale of the Covenant and so of all the promises made therein concerning things temporall to the seed and posterity of Abraham as they stood in reference to the Covenant of Grace All that were outwardly circumcised were not partakers of the spirituall blessings promised yet was not Circumcision altogether unprofitable unto them but as they were within the Covenant so did Circumcision seale unto them the blessings of the Covenant If they were externally in Covenant only and by profession it confirmed the promises of the earthly Canaan and some other outward things whereof they were partakers If they were internally and effectually in Covenant it confirmed the highest blessings unto them which they obtained by faith It appeares then that all are not in Covenant after one manner nor doe all that be in Covenant equally partake of the same blessings they that be outwardly in Covenant partake the outward and basest part of the Covenant they that be truly in Covenant obtaine the bighest but what blessings soever they enjoy they are given according to the Covenant of Grace and not of workes given of free bounty to them that yeeld but partiall and fained obedience and not merited by their works But of this more at large in the next Chapter From all this it followeth First that all the faithfull are of the same faith with Abraham The Father and the Sonnes spirituall be of the same beliefe as they doe partake of the same spirituall priviledges It is one God that justifieth the circumcision and the uncircumcision and it is the same faith whereby the Promises of mercy are embraced Zaccheus is called the son of Abraham and he beleeved in Christ as did Abraham 2. Not only Promises of temporall good things but of spirituall and eternall were made to the Patriarks in the Covenant of Grace and sought and obtained by them They looked for a City whose builder and maker the Lord is Remission of sinnes and Heb. 11. 11 12. life everlasting was preached in the Covenant sealed in the Sacrament and typified by the Land of Canaan To conceit the Fathers to be an assembly of bruite beasts which looked to be fed with earthly blessings alone is highly to dishonour them and lessen the grace and mercy of God towards them 3. Sacramentall phrases wherein the name of the thing signified is given to the signe are ancient and familiar as Circumcision is called the Covenant and the rocke Christ Why then should our Adversaries stumble at this that in the Sacrament of the Supper The Bread is called the body of Christ 4. In this expression of the Covenant the spirituall good things promised therein are limited to Abraham and to his seed But all Infants whatsoever are not comprehended under the seed of Abraham To say many thousand thousands are excluded from the seales and outward administration of the Covenant when yet every one is partaker of the good promised in the Covenant is to speake of our selves and not according to the Word of God We will not tie the grace of God to outward meanes but ordinarily we cannot affirme they pertaine to the Covenant of Grace and obtaine the highest blessings promised therein whom God doth not vouchsafe so much as outwardly to receive into Covenant CHAP. VII Of the Covenant of Grace under Moses till the returne of Israel from the Babylonish Captivity NOw we are drawing downe to Moses his time and that manifestation of the Covenant of Grace which was revealed to
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
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
Jer. 32. 37 38 39. shall say surely our Fathers have inherited lies vanity and things wherein there is no profit Behold I will gather them out of all Countries whether I have driven them in mine anger and Ezek. 11. 17 18 19. Eze. 20. 40 41 42 43. Lam. 4. 22. Thy punishment O daughter of Zion is finished he will not adde to give thee to be carried away scil after thou shalt return into thy Country out of present Captivity in my fury and in great wrath and I will bring them againe into this place and I will cause them to dwell safely And they shall be my people and I will be their God And I will give them one heart and one way that they may feare me for ever for the good of them and of their children after them And I will make an everlasting Covenant with them that I will not turne away from them to doe them good but I will put my feare into their hearts that they shall not depart from me And in these respects this Covenant which pertained to the old Testament might be called an inchoation of the new because the old ordinances distilling grace in some measure into the whole Covenant were to continue untill Christ should be incarnate and erect a new Tabernacle which should stand and continue for ever when a new people should be added to the Lord and the old ordinances because of their weaknesse being taken downe a new forme should be set up to abide for ever And from all this we may briefly observe in what accidents the old and new Testament differ one from another when for substance they be one and the same They both flow from the free-grace and mercy of God looking at poore sinners in Jesus Christ They have both one common matter the obedience of Heb. 5 8. Act. 3. 19 Eph. 1. 14. faith required and life everlasting and all secondary good things promised by the imputation of the righteousnesse of faith and free adoption in Jesus Christ They have both one object Jesus Christ who being promised to the Fathers in propheticall Scriptures God hath in due time exhibited under the Gospel They have both one generall end viz. the praise of the glorious grace of God in Jesus Christ Both Covenants are struck with man-kind as invested in one and the same reall and formall consideration whither before or after Christ viz. with sinners and those which worke not but beleeve in him that justifieth the ungodly In both the same spirit sealed up the truth of the Covenants to all under Covenant for seeing the adoption and inheritance in some measure belonged to the Fathers in the old Testament the earnest of that inheritance cannot be denied them But the new Covenant doth in many things out-strip the old which do nothing derogate from their substantiall and reall unity and agreement First In the old Testament the Lord did proclaime himself to be mercifull and gracious slow to anger aboundant in goodnesse and truth which he confirmed by great and wonderfull deliverances of his people out of Egypt and Babylon but yet at first he gave his Law with signes of Majesty glory and terrour yea of anger and displeasure against sin and wickednesse But the new Exod. 19. 18. Heb. 12. 21 22 23. Eph 2 17 18. 2 Cor. 5. 17 18. Testament was given with manifest tokens of love favour and free mercy God being reconciled in the Son of his love and therein he hath revealed his superaboundant and transcendent love mercy and long suffering as shall be shewed hereafter Secondly In the old Testament Christ was knowne to be the seed of the woman the selected seed of Abraham his bloud and death typified in Moses his person and office humiliation and resurrection fore-told by the Prophets but all these were more obscure and darke to the Jewes but in the new Testament Joh. 1. 12 â—â— Rom. 1. 4. Gal. 3. 19. 2 Co. 1. 20 he is openly manifested to be the Son of God made unto us of God wisdom righteousnes sanctification and redemption to whom the promise was made and by whose love authority as the great Testator of heaven they are all made put forth ratified established Thirdly The commandments of the old Testament were many Heb. 7. 16. Col. 2. 14 15. of them carnall standing in ceremoniall observances and containing an hand-writing against them and the promises were many corporall as of an earthly inheritance so that by them their faith was to ascend up to spirituall and heavenly things and the spirituall promises were obscure in number fewer and such as were farre off But the commandments of the new Covenant are spirituall Mat. 6. 33. and the promises spirituall plainly revealed nigh at hand ratified by the comming of Christ particular earthly things are promised as an additament to them that seek the Kingdome of heaven and included in the spirituall Fourthly Moses was the Mediatour of the old Testament a Gal. 3. 19. typicall imperfect Mediatour as not a right middle person a Heb. 9. 15. 8. 8. 6. 12. 14. Mediatour in respect of the outward administration and that by the power and vertue of Christ but the force of that Covenant had foundation in Christ and it was in and through Christ that the federates were partakers of the good things promised But Christ the Mediatour of the new Covenant a true and perfect Mediatour a right middle person between God and man who hath revealed the Gospel satisfied revenging justice brought in everlasting righteousnesse who alone is able to remove the guilt of sin from the conscience repaire the lost image of God in his people bow their hearts to walk in obedience and procure acceptance to their service Fifthly The old Testament was confirmed with the bloud of Heb. 9. 18 19 20. Heb. 9 14. Mat. 26. 28. beasts because the typicall Mediatour was not Testator and so was not to die but in the new Testament the true and perfect Mediatour was also the Testator and so the Covenant was confirmed by his precious bloud Sixthly The Law was written in tables of stone yet so as it was Exod. 31. 18 Deut. 9. 10. Deut. 30. 6 11 12. 2 Cor. 3. 5. Jer. 31. 33. Heb. 8. 10. engraven in the tables of the heart though not in that plenty and abundance that afterward for under the old Testament God would have both letter and spirit but more letter and lesse spirit But the Gospel is written in the fleshie tables of the heart yet so as it is committed to writing for in the new Testament the Lord would have both letter and spirit but more spirit and lesse letter then in the old Testament Seventhly The old Covenant was made with one selected Nation though Proselites if any offered themselves might not be excluded but in the new Covenant the world in opposition to Mat. 28. 1â— Dan. 7. 14. the Jewish Nations all Nations
people and languages are taken to be federates Eighthly The Law was weake unable to give life to purge Gal 3. 21. 4. 9. Heb. 8. 7. 9. 13. the conscience to pacifie the wrath of God and therefore to be abrogated when Christ was come whereunto it pointed and the new ordinances were set up and established but the Gospel containeth the unsearchable riches of God is the power of God Eph. 3. 8. Rom. 1. 16. Mat. 26. 28. â— Heb. 9. 14 15. 12. 24. to Salvation to continue for ever and the blood of the new Testament doth expiate sin purge the conscience and speak better things then the bloud of Abel Ninthly The federates under the old Covenant are compared unto an heire under age needing a Guardian Tutour or Schoolemaster little differing from a servant subject to the bondage of Gal. 4. 1 2 3 4. Gal. 4. 23 24 25. the Ceremoniall Law and servitude of spirit because the curse of the Law was more severely pressed and the bloud of Christ whereby freedome was purchased more covertly and sparingly revealed but the federates under the new are growne up unto a ripe age in Jesus Christ freed from the bondage of Ceremoniall ordinances endued with holy liberty partakers of the spirit of adoption whereby they cry Abba Father But of the priviledges of the federates under the new Covenant and the excellency of that Covenant in the Chapters following CHAP. XI Of Truth and Vprightnesse IT hath often been said that God accepteth true unfained and upright obedience and when the servants of God intreat mercy we find they alleadge the truth uprightnesse and integrity of their hearts to shew they were rightly qualified to make a faithfull plea for mercy therefore I conceive it will not be out of place here to shew what Truth and Uprightnesse is and then proceed to the doctrine of the new Covenant Truth the Septuagint renders righteousnesse for uprightnesse Gen. 24. 49. Isa 38. 19. 39 8. Josh 24. 14. Isa 45. â—9 Pro. 28 6. Pro. 8. 20. and integrity they put truth and for the paths of judgement they have it the paths of truth And in this sence to doe truth Joh. 3. 21. is not to doe perversly to doe right justice integrity as to deale perversly or unjustly Isa 26. 10. they translate not to doe truth In like manner lies or false-hood deceit and fraud they translate injustice as a false-witnesse is in them Job 27. 4. Deu. 19. 18. Levit. 5. 22. Psal 44. 17. Jer. 5. 31. Amos 8. 5. Hos 12. 7. Luk. 16. 9 11. Mal. 2. 6. 1 Pet. 2. 22. a witnesse of injustice or an unjust witnesse they sweare falsely is they sweare unjustly the Prophets prophecy false things unjust things they render it a false ballance is a deceitfull ballance or unjust ballance or ballance of injustice And injustice is opposed to truth and iniquity or unrighteousnesse put for falshood or deceit the Mammon of iniquity that is deceitfull riches is set against the true treasure which will not deceive Iniquity was not found in his mouth saith the Prophet that is guile or deceit The deceitfull the Septuagint translates the unrighteous and guilefull man Psal 43. 1. So that these foure Truth Uprightnesse Righteousnesse and Integrity doe signifie the same thing for substance 1 King 3. 6. and most certaine it is they be so conjoyned that where one is the other cannot be wanting But though the thing be one for substance that is signified by all these and they be sometimes used indifferently yet they note formall and distinct conceits and so may be considered Truth implieth or presupposeth these things 1. Knowledge of Gods will Truth of judgement goeth before Mat. 16. 12. truth of heart for corrupt doctrine is as sowre leaven that leaveneth the whole masse maketh the whole to savour of it 2. Soundnesse or solidity in grace opposite to those superficiall and shallow-planted graces that may be found in temporary Christians enduring but for a time This is truth in the reines or Psal 51. 6. inward parts which seasoneth the heart throughout and makes it true whereas the heart of the temporary is false and unsound because his graces are superficially or sleightly rooted 3. Sincerity or godly simplicity without fraud craft or guile where the in-side and out-side are one the heart and mouth equall and well consenting Truth is an ingenuous life without deceit and dissimulation Ephes 4. 15. Holinesse of truth is true or sincere holinesse Ephes 4. 24. To keepe the truth Isa 26. 2. is to imbrace true piety and true vertue without hypocrisie without lying or perfidiousnesse To serve God in truth Josh 24. 14. 1 Sam. 12. 24. is to serve God unfainedly from the heart according to his 1 King 2. 4. will To walke in the truth Joh. 3. 3 4. is to walke sincerely or in godly simplicity For truth is ingenuous void of simulation And in this sence some understand that of the Apostle Love rejoyceth in the truth that is love sincerely or in truth rejoyceth 1 Cor. 13. 6. with them that rejoyce Truth is opposed to lying and falshood and to empty shadows and rites and thus it may be applied to Eph. 4. 25. Joh. 4. 23 24. this purpose as noting a plaine simplicity contrary to lying and emptie shews To stay upon God in truth Isa 10. 20. is unfainedly and not in word to stay upon him To preach Christ in truth Phil. 1. 18. is sincerely to preach him A true heart is single Act. 2. 46. resolved not in some things but in all to walk with God or as the Lord hath appointed Thus a true Christian hath but one mind one intention one delight one face one tongue he is all but one man all the powers of the soule goe but one way 4. Purity or cleare shining innocency in all things free from the mixture of leaven in manners or doctrine The Apostle Peter writeth to the dispersed Jewes to stirre up their pure minds 2 Pet. 3. 1. what is that but minds furnished and seasoned with an holy perspicuity of truth Paul prayeth for the Philippians that they Phil. 1. 9. 10. might abound in all knowledge and in all judgement that they might be able to discerne things that differ that they might be sincere And the same Apostle testifieth to the Corinthians he was afraid of them lest their mind should be corrupted from the â— Cor. 11. 3. simplicity that is in Christ The word used by the Apostle in all three places signifieth properly something tried by the light of the Sunne And it is a Metaphor as some suppose taken from the custome of the Eagle whose manner is if we may beleeve those that write the naturall story to bring her young out of the nest before they be full fledge and to hold them forth against the full sight of the Sun the sight whereof those of them that can with open
grace and love of God is the sole cause of what the Lord hath promised in this new Covenant and doth give according to promise And though the old and new Covenant be of the same nature and from the same fountaine yet the new Covenant is preferred above the old as farre as Sunne-light before Torch light in this that God who makes the Covenant hath more fully manifested the riches of his grace and superaboundant love in Jesus Christ the brightnesse of his glory and engraven forme of his person to the federates of the new Testament In the old Covenant the Lord had made it knowne that he was mercifull and gracious slow to anger aboundant in goodnesse But in the new Covenant he doth most familiarly reveale himself to be the God and Father of our Lord Jesus and in him the Father of the faithfull which most sweet and pleasant name doth breathe out unspeakable love and tendernesse Again though the ancient federates had some knowledge of Gods Attributes as an introduction to the Covenant of Grace yet they never knew that transcendency of Gods love which is brought to light in the new mentioned in these and such like passages of Scripture Behold what manner of love the Father hath 1 Joh. â— 1. bestowed upon us that we should be called the Sonnes of God God so loved the world that he gave his only begotten Sonne that whosoever Joh. 3. 16. beleeveth in him should not perish but have everlasting life He spared Rom. 8. 3â— not his own Sonne but delivered him up for us all how shall he not with him freely give us all things Who will have all men to be saved and to come unto the knowledge of the truth For there is one God 1 Tim. â— 4 5. and one Mediatour betweene God and man the man Christ Jesus They that seek to stretch this speech of the Apostle to the furthest doe yet confesse it is spoken of the times of the Gospell and that appeareth evidently by the reason of the Apostle confirming that saying that God will that all men be saved from this that God is the God of all men by Covenant and Christ the Mediatour of all men in Covenant and by the Gospell the Word of truth the saving truth of God was brought unto all in Covenant Besides in the old Testament the Doctrine of the Trinity of persons in the unity of the God head was more obscurely taught but in the new Testament we are clearely and most comfortably assured that the Father Son and holy Ghost do sweetly conspire to perfect the Salvation of the Faithfull and confirme unto them the promises of the Covenant There be three that beare record in 1 Joh. 5. 7. Heaven the Father the Word and the holy Ghost and these three are one Goe ye therefore and teach all Nations baptizing them into the Matth. â—8 19. Name of the Father and of the Sonne and of the holy Ghost If in the mouth of two or three witnesses every word must stand why should a Christian question or doubt of the promises of mercy made in the Covenant assured unto him by the Father Sonne and holy Ghost God the Father promiseth that in his only begotten Sonne he will be a mercifull Father to all Believers that he will give him to them for a Redeemer accept his satisfaction for them give them his Spirit and bestow upon them righteousnesse and salvation The Sonne doth promise that he will be Redeemer of the faithfull by doctrine merit and efficacy that he will deliver them from the power of Satan bring them into perpetuall favour with God wash them from all the filthinesse of their sins and be unto them as he is made of the Father Wisedome Righteousnesse Sanctification and Redemption The holy Ghost doth promise that being redeemed by the bloud of Christ by the presence of his grace he will cleanse them from all inherent sinne and repaire the Image of God in them leade them into all truth and holinesse inable them to cry Abba Father seale them for the Lords and abide with them by his grace and comfort as an earnest of the inheritance untill the redemption of the purchased possession This Covenant was stricken with all Nations or the world in opposition to the Jewish Nation for now the promise made Gal. 3. 8. to Abraham was fulfilled In thee shall all Nations of the earth be blessed now the prophecies touching the calling of the Gentiles Isai 44. 6 and bringing them to the Sheep-fold of Christ were accomplished now the Apostles were sent forth to preach the Gospell to Matth. 28. 19. Mar. 16. 13. Rom. 1. 16. Col. 1. 6 23. Act 10. 45. every creature and God gave such a blessing unto the Word that by their preaching a great part of the habitable world was converted unto the faith Now upon the Gentiles was powred out also the gift of the holy Ghost Christ having broken down the partition wall betwixt Jew and Gentile and abolished in his flesh the enmity even the Eph. 2. 14 15. law of Commandements contained in Ordinances for to make in himselfe of twaine one new man so making peace The Covenant of promise was first made with Adam and his posterity not with him as the common parent of all mankind and so with every man that should come of his loines howsoever in all generations but with Adam as a beleever and his posterity untill by wilfull departure from the faith they should discovenant themselves and those that did proceed from them In like manner it was made with the Patriarchs with Noah and his posterity then with Abraham and his family afterwards with one selected Nation but under the Gospell all Nations are brought into the bond of the Covenant All nations I say but not every one in every nation nor every nation in all periods of that time For many nations have lived we know for a long time in infidelity without the Gospell without God in the world aliens from the Common-wealth of Isâ—ael and strangers from the Covenant of Grace And we find the Apostles to make a manifest 2 Cor. 6. 14 17. difference betwixt the people of God and unbelievers so that all in their dayes were not admitted into Covenant though the Gospell was preached unto them For they that be in Covenant are in phrase of Scripture the people of God that is such with whom God hath contracted Covenant and who in like manner have sworne unto the words of the Covenant God stipulating and they accepting the condition God as an absolute Soveraigne hath right and authority over all men but in a certaine and peculiar reason they are called his people who receive his Commandement and acknowledge him to be their Lord and Saviour And these be of two sorts for God doth make his Covenant with some externally calling them by his Word and sealing them by his Sacraments and they by profession of faith
them the people of God sonnes or children of God the sonnes of the living God a peculiar people reconciled unto God justified unto life the daughters of Zion and of Jerusalem who have the Jerusalem that is above for their spirituall mother the seed of Abraham who is the Father of us all And as Jerusalem which is above is the mother of us all so is Christ said to die for us all and God to have mercy upon all Rom. 8. 32. He that spared not his own Sonne but delivered him up for us all Rom. 11. 32. God hath concluded them all in unbeliefe that he might have mercy upon all Rom. 5. 18. By the righteousnesse of one the free gift came upon all men unto justification of life that is of all them which pertaine to the posterity of Christ by spirituall regeneration It may well be that all to whom Paul wrote that Epistle did not unfainedly believe but as they professed the Doctrine of Salvation and in some measure walked according to the policie of the new Jerusalem and as they enjoyed the Ordinances of grace whereby Christ was applied so the Apostle speakes of them as Saints and beloved and faithfull And in the same sense in other places they are reckoned amongst the faithfull beloved and elect who believe for a time and professe the doctrine of Salvation and partaÌ„ke the seales of the Covenant though afterwards they fall away and as they are called beleevers converts disciples members of Christ temples and sonnes of God as they are said to be justified sanctified and redeemed so is Christ to have died for them as he is applyed in the Ordinances of grace and they partake of the benefits of his death But as for them that be not in Covenant we shall never reade that their sinnes are pardoned Act. 10. 43. Joh. 5. 24. Joh. 15. 2. Act. 15. 9. Rom. 5. 1. Rom. 9. 25 26. Col. 1. 21. Joh. 3. 36. 2 Cor. 6. 15 16 17. that they are delivered from death purged from their sinnes reconciled unto God received into favour nay the contrary is plainly affirmed of them that they are not the people of God that they have no communion with Christ that they are enemies in their minds by wicked works alienated from God that the wrath of God abideth on them that they are without God in the world which is never said of them for whom Christ died The Scripture speaketh expressely that Christ died for his Church his sheep his children his people the people or children of God those that are given unto him of the Father his brethren As the Father knoweth me even so know I the Father and I lay downe my life for my sheep Joh. 10. 15. Take heed unto your selves and to all the flocke to feed the Church of God which he hath purchased with his own bloud Act. 20. 28. Christ is the head of the Church and he is the Saviour of the body Eph. 5. 23. Christ loved the Church and gave himselfe for it ver 25. He shall save his people from their sinnes Matth. 1. 21. Who gave himselfe for us that he might redeeme us from all iniquity and purifie unto himself a peculiar people Tit. 2. 14. As thou hast given him power over all flesh that he should give eternall life to as many as thou hast given him Joh. 17. 2. He prophesied that Jesus should die for that Nation and not for that Nation only but also that he should gather together in one the children of God that were scattered abroad Joh. 11. 51 52. For both he that sanctifieth and they who are sanctified are all one for which cause he is not ashamed to call them brethren saying I will declare thy Name to my brethren Heb. 2. 11 12. The Church and people of God in themselves considered were sinners ungodly enemies alienated from God and Christ died for them not that he found them friends or brethren or children but that Rom. 5. 6 10. he might make them such as by the participation of the benefits of his death they are made such indeed The faithfull are the seed or children of Christ which he hath brought forth with pain and travell Isai 53. 10 11. The inheritance of Christ which he hath purchased by his death given unto him of the Father that they might be redeemed from death and possessed of him for their Salvation Psal 2. 8. as the Psalmist elsewhere expounds it All the ends of the world shall remember and turne unto the Lord and all Psal 22. 27. Psal 72. 11. and 86. 9. the kinreds of the Nations shall worship before thee And if Christ died thus for his people seed inheritance sheep and Church he died not equally for all and every man for then in his death he considered none to be made his sheep or brethren before others nor did he purchase grace that one should be made the child of God rather then another For though grace be distributed in different degrees yet that being so common to them that beleeve and them that beleeve not that sometimes the greater measure is given to them that reject and cast it off it cannot be the cause why one man differs from another Many things are answered to this argument As first that it is Synodal circ Art 2. paâ— 3 17. Vorst amica collat cum Piscat sâ—ct 26. Gal. 2. 20. not said Christ died for his sheep or brethren only and that his dying for them doth not exclude others as Paul saith Christ died for him applying the death of Christ to himself but not excluding others But the instance is not like for these words for me are not disjunctive to distinguish Paul from the rest of the faithfull but from unbeleevers or them that were not in the same state or kind This is a priviledge common to Paul with all beleevers that Christ died for him in respect of them then it is not disjunctive but in respect of them who be not partners in that prerogative it is disjunctive Therefore the example doth rather prove the speech to be restrictive then otherwise for as these words of Paul Who loved me and gave himself for me distinguish Paul from the company of unbeleevers and so are exclusive in like manner are these words of our Saviour I lay down my life for my sheep restrictive and exclusive In those Texts there is no exclusive particle expressed but the proposition for sense is restrictive For when difference or distinction is contained in some terme the Proposition is for sense exclusive no lesse then if it was expressely noted Thou shalt feare the Lord thy God him shalt thou Deut. 10. 20. serve and to him shalt thou cleave here is no restriction or exclusion expressed but in sense it is exclusive Call upon me in the time of Psal 50. 15. trouble and I will heare thee only is not added and yet for the sense the words are exclusive In thy seed shall all
died the Just for the unjust that is being just he was substituted for us unjust and suffered not only for our good as the Martyrs may be said to doe Isa 53 9 10. Rom. 5. 5 6 7 8. 1 Pet. 3. 18. 1 Cor. 1. 13. The same is demonstrated by this that Christ is said to be the Mediatour who gave himselfe a ransome for all men 1 Tim. 2. 5 6. that by redemption of transgressions which were under the former Covenant they that are called might receive the inheritance Heb. 9 15. and the mediation it selfe is joyned to the sprinkling of blood Heb 12. 24. so that none other mediation is to be understood then that whereby parties disagreeing are set at one Hitherto it is to be referred that we are said to be reconciled to God by the blood of Christ Rom 5. 10 11. 2 Cor. 5. 18. Ephes 2. 16. Col. 1. 20. whereby our conversion to God is not understood as if we who hated God before had now departed there from and did set our love upon him but that we which formerly were under wrath are restored into favour that which caused that seperation being taken away by the satisfaction of Christ and free condonation of grace Therefore Christ is called our Heb. 2. 17. sig ibi expiatiâ—nem sedeam quae fit placâ—ndâ— propitiatorie Rom. 3. 25. and propitiation 1 Joh. 2. 2. 4. 10. not a testimony of placation because God in Christ is made propitious unto us and not we propitious to God In Scripture God is said to reconcile the world unto himselfe according to the usuall manner of speaking wherein he that offendeth is therefore said to be reconciled because as he gave occasion to hatred so he hath need of reconciliation and the pacifying of him whom he hath Sophocles in Ajace 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dijs conciliari i. ipsâ—s reddere propâ—tios Punitio omnis qua talis sive impersonaliter spectata causam habet justitiam Dei. Procataâ—ctica verâ— causa sunt peccata itidem impersonaliter in genere spectata sine determinatione punitio verò quae pro alio est plane miseriâ—ordiae divinae opus est procatarctica vero causâ— sunt peccara nostra satisfâ—ctionem exigentia Voss resp cap. 12. offended although the reconciliation of them that be offended be not excluded The deliverance which we obtaine by Christ is called redemption which was made by the paiment of a price Rom 3. 24. Gal. 3. 13. Ephes 1. 7. Heb. 9 12. 1 Pet. 1. 18 19. Matth. 20. 28. Mar. 10. 45. 1 Cor. 6. 20. 7. 23. and redemption made by a price can be no other then by satisfaction or substitution as the Apostle saith Christ hath redeemed us from the curse of the Law being made a curse for us Gal. 3. 13. 1 Tim. 26. Faith and repentance and preaching of the Gospell come betwixt that we might obtaine spirituall deliverance from the captivity of sinne but no man will say that we are redeemed by them as by a price whereby we obtaine deliverance In the legall sacrifices sinnes were expiated no other way but by substitution how much more was Christ who is the bodie of those shadowes substituted for the sinnes of the faithfull Wherefore the Apostle saith Christ was appointed to make reconciliation for the sinnes of the people Heb. 2. 17. that is that by expiating the sinnes of the people he might pacifie God in the same sence wherein the blood of Christ is said to purge the conscience Heb. 9. 13 14. Therefore the Scripture useth those words in this businesse which note recompence and subrogation as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth both to pacifie and reconcile Gen 3. 20 Prov. 16 14. and to recompence or satisfie 2 Sam. 21. 3. Exod. 21 30. Psal 49. 8. and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to recompence or pay Gen. 31. 39. In the legall sacrifices there was a typicall expiation but the conscience was not purged nor sinne taken away or heavenly Heb. 9. 9 10. 4. 9. 23â— things sanctified by such sacrifices but the sacrifice of Christ was necessary by which things of so greaâ— moment were effected which was tipified by the legall sacrifices and was effectuall as a morall cause of Salvation before Christ was exhibited in the flesh And if the Fathers of the â—lâ— Testament were saved by Christ of necessity the satisfaction of Christ was true and reall for when it was not distinctly understood it could not profit them as an example or confirmation of doctrine but as a reall satisfaction only If Christ by his death had confirmeâ— his doctrine only and not Heb. 5. â— made satisfaction be had not died as a Priest whose office it is to offer sacrifice and make attonement but the Scripture sheweth plainly that Christ is our high Priest according to the order of Melchizedech Psal 110. 4. Heb. 7. 14 15. who hath offered up himselfe a sweet smelling sacrifice Ephes 5. 2. and sanctified us by one offering up of himselfe once for all Heb. 10. 11 12. And because the sacrifice of Christ may be considered either as he offered Heb. 9. 13 23. up himselfe for all the faithfull in generall his sheep and Church or as every particular faithfull man is comprehended under that universality and the good things purchased for all tend to the salvation of every singular beleever God would have the first should be shadowed forth by the anniversary sacrifice and some others which were offered for all the people the latter by the private sacrifices of every sinner Lev. 5. Exod. 29. 30. Christ then as Mediatour by his death hath made satisfaction for us and that true full reall satisfaction and not by a certaine fiction of Law or divine acceptilation as they call it For why did God exact the bloody death of his Sonne if it had pleased him to rest in any light satisfaction The Apostle concludes the sacrifice of Christ to be necessary because it is impossible the blood of Bulls and Goats should doe away sinnes Heb. 10. 4. which argument concludes not if Christ hath satisfied only as it pleased the Father to accept of his imperfect satisfaction as if it had been perfect The satisfaction of Christ was free because he was freely given to satisfie but the decree of God presupposed to shew his mercy and justice full satisfaction was necessary because sinne must be punished as the Law requireth or God is not true as in his promises so in his threatnings None other wages is appointed for sinne but death Rom. 6. 23. hence he that is dead is justified from sinne Rom. 6 7. But Christ suffered death and by death made recompence to justice for our debt and in that he died for sinne he died once Rom. 6. 9 10. He tasted death that by death he might destroy him that had the Heb. 2. 9 14 15. power of death that is the devill and deliver them who through feare of death