pointeth unto him killeth corruption and converteth the soule In the Epistle to Gal. 3. 10 17. Act. 7. 53. The law was giveÌ„ ad ordinationes angeloruÌ„ Syr Ar per mandatum as Rom. 13. 2. as a son is said to doe ad nutum patris as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is used Num. 16. 34 or secundum juxta oâ—dinationes as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth Gen. 1. 21 paralell to this are Gal. 3. 19. Heb. 2. 2. The reason truth of these sayings seem to be that the Angel which appeared to Moses in the bush v. â—5 and was with him in the wildernes v. 39. did out of the midst of the Angels which did on every side coÌ„passe him about give the Law upon Mount Sinai whereof the Sanctuary was a figure 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the same that decretum vigils the Galathians the Apostle opposeth the Covenant of Grace to the Law in many things as that the Law accurseth every one that continueth not in all things that are written in the booke of the Law to doe them that it was foure hundred and thirty yeares after the Covenant which was confirmed before of God in Christ c. But it is to be remembred that in those passages the Apostle disputeth against the Jewes who trusted in the workes of the Law and thought by the blood of Bulls and Goats to be purged from their sinnes or of them that joyned the Law with Christ in the matter of Justification as if Justification had been in part at least by the workes of the Law which the Apostle every where condemnes as contrary to the intent and purpose of the Lord in giving the Law The contrariety then of the Law or Old Testament even of the Law as it beareth the figurative sprinkling of the bloud of Christ and so pointeth us to him unto the new Testament or Covenant of grace is not in themselves but in the ignorance pride and hardnesse of heart of them who understood not or did pervert the right end of the Law as if it was given for Justification The Law as it opposed to Christ doth accurse every one that continueth not in all things that are written in the booke of the Law to doe them because he that trusteth in the Law is convinced by the Law to be a transgressour but the Law as given to them that be in Covenant doth reprove every transgression and convince every man of sinne who continueth not in all things that are written in the book of the Law to do them but doth not accurse the offendour in every jot or title because in Christ sin is pardoned and forgiven To the Jew who rested in the works of the Law and refused Christ the Law which was given foure hundred and thirty yeares after did make void the promise or Covenant confirmed before of God in Christ But according to the true meaning of the Law and to them that used it aright it did not make void the promise but establish it What the Apostle citeth of the Law out of Deuteronomy and noteth of the giving of the Law after the promise is for substance preached by the Prophet Jeremy at the Lords appointment when he speaketh of this Covenant of grace without all question Heare ye the words of this Covenant and speake unto the men of Judah Jer. 11. 2 3 4 5 6. and say unto them thus saith the Lord God of Israel Cursed be the man that obeyeth not the words of this Covenant which I commanded your Fathers in the day that I brought them forth out of the Land of Egypt from the iron fornace saying obey my voice and doe them according to all which I command you so shall ye be my people and I will be your God That I may performe the oath which I have sworne unto your Fathers to give them a Land flowing with milke and honey as it is this day Then answered I and said so be it O Lord. Then the Lord said unto me proclaime all these words in the Cities of Judah and in the streets of Jerusalem saying Heare ye the words of this Covenant and doe them This Covenant then which God made with Israel was for substance one with that he had made before with the Patriarks that is it was a Covenant of grace and mercy though the Law to them that rested in the works thereof and perverted the right use and end of the Law was a killing letter and ministration of death CHAP. VIII A particular explication of the Covenant that God made with Israel and what Moses brought to the further expressure of the Covenant of Grace THis doubt being thus discussed we may proceed with more facility to lay open the particulars of this Covenant God of his free-grace and mercy made this Covenant with Israel upon Mount Sinai fifty daies after the Israelites were delivered out of Exod. 19. 28. Egypt as fifty daies after the deliverance of his people from the bondage of sin and Satan the same Lord proclaims his Gospel or new Covenant upon Mount Sion in Jerusalem the Metropolis or Isa 2. 2. Micha 4. 2. Gal. 4. 24. Heb. 12. 18. royall seat of Abraham or Davids seed God I say of his infinite love and undeserved mercy did make this Covenant for if he remember mercy when he performeth his Covenant then it was of meere grace that he entred into Covenant Also it is of mercy Ps 103. 17 18. Nehem. 9. 32. Hos 2. 19. that God doth troth-plight him unto any people for the promise runneth I will betroth thee unto me for ever yea I will betroth thee unto me in righteousnesse and in judgement and in loving kindnesse and in mercies But when the Lord made this Covenant he betrothed himself unto Israel And when he made this Covenant he did more fully proclaime his great name and make his mercy better knowne then formerly he had done for Exod. 14. 6 7. ought we find For he passed by before Moses and proclaimed The Lord the Lord God strong mercifull and gracious long-suffering abundant in goodnesse and truth keeping mercy for thousands forgiving iniquity and transgression and sinne and that will by no meanes cleare the guilty visiting the iniquity of the Fathers upon the children unto the third and the fourth generation Which glorious description of Almighty God is often Numb 14. 18. Psal 86. 15. Psal 103. 8. 145. 8. Nehem. 9. 17. Jon. 4. 2. Exod. 6. 3. mentioned by Moses and the Prophets as the ground and foundation of their faith hope and comfort And whereas he had appeared to Abraham Isaac and Jacob by the Name of God Allmighty Now he was knowne to the Israelites by his Name Jehovah which Name denoteth both Gods being in himselfe and his giving of being unto that is the performance of his word and promise in which latter respect he here saith he was not knowne to the Fathers by this Name or as the Greek and
rationem hominis i humanam quoad hanc excellentiam Engl. according to the manner of high degree or great dignity Sept. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Authour of this Covenant is the Lord Hab. 1. 12. Deut. 34. 4. Sept. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Joh. 18. 30 37. Isa 26. 4. 1 Sam. 2. 2. Psal 18. 32. 28. 1. 2 Sam. 2â— 2 32. Sept. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 â— Sam. 23. 3. Sept. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 al 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Sam. 22. 47. Isa 30. 29. The rocke of Israel Psal 8â— 26. The rock of Salvation Sept 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God the God of Israel the God that hath bound himselfe in Covenant unto Israel who doth watch over them walk in the midst amongst them is their shield and buckler and strong Tower of defence The rocke of Israel the everlasting rocke that is the mighty stable and immutable foundation and defence of the faithfull who flie unto him and trust in him So God is called the Rock of their Salvation Deut. 32. 15. Psalm 95. 1. Sept. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the rocke of their strength Psal 62. 7 8. Psal 31. 3. Isa 17. 10. Sept. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Psalm 71. 3. Psal 31. 3. Sept. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the rock of my heart Psal 72. 26. Sept. the God of my heart and besides him there is none other Isa 44. 8. a rock of refuge or affiance Psal 94. 22. Sept. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Psal 18. 3. Sept. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rock and Redeemer are put together Psalm 19. 15. Rocke and Salvation Psal 62. 7. This Covenant was made in Christ and Christ is more clearly manifested in this breaking forth of the Covenant then in any of the former As first that he was God and man in one person the Son of David who should come of his loynes and yet Davids Psal 110. 1. Mat. 22. 42 45. Act. 2. 34. Lord. The Lord said unto my Lord sit thou on my right hand untill I make thine enemies my foot-stoole Then in respect of his humiliation and glorification his sufferings and exaltation Thou wilt not leave my soul in grave nor suffer thine holy one to Psal 16. 10. Act. 2. 26 27. 13. 36 37. Psa 8. 6. 22. 1 Heb. 2. 7 9. Psal 110. 1. see corruption Thou hast made him for a little inferiour to the Angels sc as concerning his sufferings Thou hast crowned him with glory and honour Sit thou on my right hand untill I make thine enemies thy foot-stoole Also in respect of his offices that he should be both King and Priest a King to rule and governe his elect to bridle and subdue his enemies I will declare the decree Psal 2. 5 6 7. Heb. 1. 5. Act. 13. 32 33. Psal 110. 2. the Lord hath said unto me thou art my Son I will set my King upon my holy hill of Syon Rule thou in the midst of thine enemies A Priest after the order of Melchisedech confirmed by oath annointed with the oyle of gladnesse The Lord hath sworn and will Psal 110. 4. Heb. 5. 8. 7. 1â— Ps 45. 7. not repent thou art a Priest for ever after the order of Melchisedech God even thy God hath annointed thee with the oyle of gladness above thy fellows that is above all Christians who are thy fellows consorts and partners in the annointing To offer up himselfe once for all a sweet smelling Sacrifice unto the Father for the sins of his people Sacrifice and burnt-offering thou Psal 40. 7 8. Exod. 21. 6. wouldst not have but mine eare hast thou boared or digged open that is thou hast made me obedient to thy voice or mine eare hast thou boared as thy servant for ever The Septuagint to make the sence plainer say but a body hast thou fitted to me or prepared me meaning that his body was ordained and fitted to be a Sacrifice for the sins of the world when other legall Sacrifices Heb. 10. 5 10. were refused as unprofitable Loe I come or am come scil into the world to give my self a Sacrifice for sin In the volume Heb. 10 10. Joh. 6. 38. Psal 2. 8. or role of thy booke it is written of me that I should doe thy will by the which will we are sanctified even by the offering of the body of Jesus once In respect of his kingdome power glory dignity dominion and rule or government Aske of me and I will Psal 72. 8 11. givethee the Heathen for thine inheritance and the uttermost Psal 89. 30 37 38. parts of the earth for thy possession He shall have dominion from Sea to Sea and from the River unto the ends of the Land All Kings shall worship him all Nations shall doe him service His seed shall be for ever and his throne as the Sun before me As the Moon it shall be established for ever And as a faithfull witnesse Isa 53. 10. Heb. 2. 13. Ps 22. 23. in heaven His seed will I establish for ever that is Christians borne of God which are called Christs seed and children as Christ is called the everlasting Father Thou hast ascended up on high Isa 9. 6. Psa 68. 18. Eph. 4. 8 9. thou hast led captivity captive thou hast taken gifts for men that is thou hast given and distributed gifts among men which are the Ministers of the Gospell given for the good of the Church Ps 89. 34 35 36. 2 Sam. 7. 28. Thou hast told this goodnesse unto thy servant Psal 89. 24. My truth also and my mercie shall be with him Ps 132. 11. The Lord sware unto David in truth Ps 22. 1. This Covenant the Lord made of his rich mercy and grace which he confirmed by Oath My mercy I will not make frustrate from with him nor deale falsly against my faithfullnesse I will not profane my Covenant nor alter that which is gone out of my lips Once have I sworne by my holinesse if I lie unto David Once have I sworne as God spake once Psal 62. 11. that is unchangeably for an oath cannot be revoked there is no danger of inconstancy David himselfe was a type and did beare the person of Christ and many things spoken of David were more properly fulfilled in Christ the person typified then in David as My God my God why hast thou forsakâ—n me They parted my Mat. 27. 46. Psal 22. 18 19. Joh. 19. 2â— 24. Ps 41. 9. Joh. 13. 18. Ps 69. 21. Job 29. 28 2â— garments among them and for my coat they cast lots They pierced my hands and my feet He that eat bread at my table hath lift up the heel against me The things promised in this Covenant particularly above those that were mentioned in the former breakings forth thereof are 1. That God would be with him whethersoever he went and 2 Sam. 7. 9. Psal 89. 22 23. make his way prosperous and cut off all his enemies
the most holy doth break every commandment and is guilty of none so as it shall be imputed unto him But he that habitually willingly on set purpose shall dispence with himselfe in the transgression of any one commandment or any branch thereof he is a trespasser he shall be accounted guilty 2. To be upright is to stand as it were in Gods presence as one of the words doth signifie Isa 57. 2. as was shewed before I 2 Cor. 12. 19. 2 Cor. 2. 17. 4. 2. 7. 12. Psal 18. 22 23. Psal 119. 16â— have set the Lord alwaies before me Psal 16. 8. So David protesteth his uprightnesse for all his judgements were before me and I did not put away his Statutes from me I was also upright before him and I kept my selfe from mine iniquity And I have kept thy precepts and thy testimonies for all my waies are before thee Thus Job proveth himself to be no hypocrite as his friends Job 13. 15 16. imagined Though he slay me yet will I trust in him but I will prove mine owne waieâ— before him He also shall be my salvation for an hypocrite shall not come before him And seeing he walketh as under the eye and in the sight of the Almighty therefore in some measure he is alike in all places and companies because he remembreth well that God is present in every place and doth behold and discerne all his actions yea his secret imaginations 3. The third effect of uprightnesse is hatred of all sinne of our bosome delightfull profitable sins of secret sins of the sins of our inclination custome education whatsoever but more in our selves then in others and love of good specially the best and chiefest good in others as in our selves Homebred sin is most hatefull because most hurtfull to the soule pernicious to our State dishonourable to God And it is a good token of a plaine and down-right heart when a man is willing to see ready to acknowledge and can with eagernesse of affection set against his owne sinne rather then against the sins of other men For the love of sin is abandoned the heart is framed to self-deniall which it hath not by nature but by grace and sinne will have no pleasure to lodge in that heart where it is thus pursued But true goodnesse is lovely in all men because it proceeds from God conformeth a man after the image of God and inableth to the obedience of his commandment and whose heart is right with God he cannot but rejoyce to see his name glorified by whomsoever 4. Delight in the most high at all times in all conditions prosperity and adversity evill report and good report making God the stay of our soules when oppressing trouble lieth heavie upon us and walking before him in humility meekenesse and feare when all things prosper according to our hearts desire and readily performing our vowes which we made in the day of our calamity Job 27. 10. Job 3. 23. and 2. 3 10. This is a notable effect of uprightnesse Thus Job confirmeth his uprightnesse in adversity he called upon God and waited upon his aide in prosperity he remembred his change eschewed evill stood in awe of God shewed mercy to the poore fatherlesse and widdow comforted them that were in distresse in both estates God was his delight and his portion It is a double and crooked heart that starts aside and varieth in obedience according to outward conditions that goeth forward or backward on this side and on that as occasion requireth that praisetâ— mercy in his need but commendeth sparing and nearenesse when he washeth his pathes in butter The upright is resolved of his way and doth breake through all lets and barrs whatsoever may be cast before Prov. 21. 29. him in his journey A wicked man hardeneth his face but as for the upright he directeth his way As the ungodly man is obstinate in evill so is the upright constant in piety and will not be removed from it I have enclined my heart to performe thy Statutes alway even unto the end Hold thou me up and I Ps 119. 112 117 shall be safe and I will have respect unto thy Statutes continually 5. Respect of Gods approbation more then the applause of men resting well contented that we are allowed of him though disesteemed in the world is a good signe of an even and polished heart A good heart regardeth not much what men thinke or 1 Cor. 4. 3. 1 Thess 2. 4. say so God be well pleased I passe little to be judged of mans judgement yea I judge not my selfe As we were allowed of God to be put in trust with the Gospel even so we speake not as pleasing men but God who tryeth our hearts Let the world fawne or frowne speake faire or revile be quiet or persecute all is one a faithfull man will goe forward in his good course neither starting aside nor turning backe For the heart that is well directed seeketh heaven and not earth the favour of God not the faire countenance of men rest in the world to come not peace in this vale of misery and thus minding his â—ome prepared in heaven he goeth on his race not regarding how little his service is esteemed by earthly men 6. An honest heart is no lesse carefull to returne praise for graces and good things received then to beg supply of what is wanting Isa 33. 1. This is the study of the upright and it becomes them well in which they diligently apply themselves to set forth the goodnesse power mercy and rich grace of God vouchsafed unto them 7. To the upright man the hardest things are easie because they are industrious and chearefull in the workes they take in hand according to the Lords appointment The way of the slothfull is an hedge of thornes but the way of the upright Pro. 15. 19. is made plain 8. The down-right Christian is carefull to shunne all appearances occasions and provocations unto sin willing to suffer admonition and rebuke and constant in the use of all means that he Job 31. 1. Psal 141 4 5. might grow in grace The means whereby truth and uprightnesse may be attained and strengthened are 1. Constant and conscionable dependance upon the preaching of the word effectuall receiving and sound feeding upon it Desire 1 Pet. 2. 1. the sincere milke of the word saith the Apostle He cals the word sincere milke a milke without deceit It is in it selfe truth having the God of truth for the Authour Christ Jesus the truth for Joh. 14. 6. the witnesse the Spirit of truth for the composer of it and it worketh truth in the hearts of them that heare and receive it kindly It is mighty to the purging out of that leaven of fraud which is within us and to the transforming of us into the image of God if it be kindly planted and soundly rooted in the heart and conscience Sanctifie them with thy
is man intire and perfect made after the Image of God in Righteousnesse and true holinesse furnished not only with a reasonable soule and faculties beseeming but with divine qualities breathed from the whole Trinity infused into the whole man lifting up every faculty and power above his first frame and inabling and fitting him to obey the will of God intirely willingly exactly for matter and measure Whether this was naturall or supernaturall unto the first man is a question needlesse to be disputed in this place and peradventure if the termes be rightly understood will be no great controversie Only this must be acknowledged that this was Adams excellencie above all the creatures and that in the fallen creature this quality is supernaturall Unto this mutuall Covenant God added a seale to assure the protoplast of his performance and persisting in Covenant with him and further to strengthen his obedience with the obedience of his posterity which upon his breach with God was made void This Covenant of works made with Adam should have been the same unto his whole posterity if he had continued as in all after Covenants of God they are made with Head and Root reaching unto all the branches and members issuing from them Rom. 5. 17. 1 Cor. 15. 22 47. The proportion holding in Abraham to Christ till the Covenant be rejected in after commers But this Covenant was so made with Adam the root of all mankind that if transgressed his whole posterity should be liable to the curse temporall and eternall which entred upon his fall This Covenant was a Covenant of friendship not of reconciliation being once broken it could not be repaired it promised no mercy or pardon admitted no repentance accepted no obedience but what was perfect and compleat If Adam had a thought after his breach that he might have healed the matter it was but vaine presumption and least he should rely upon a vaine confidence in eating of the tree of life God drove him out of the Garden But this Covenant was not peremptory not the last nor unchangeable Woe to all the posterity of Adam if God should deale with them according to the sentence here denounced When man had plunged himselfe into misery it pleased the Lord to reveale his abundant Grace in the Covenant of Grace of which hereafter The end of this Covenant is the demonstration of Gods wisedome bounty goodnesse and justice both rewarding and punishing and it made way for the manifestation of his rich grace and abundant free mercy brought to light in the second Covenant Three questions may be moved here not unprofitable nor impertinent 1. Why in the Covenant of nature as it is called Quest. 1 God doth not expressely require Faith but Obedience and Love And the answer is That only by consequent Faith is required and not expressely in this Covenant because there was not the least probable cause or suspition why man should doubt of Gods love for sinne had not as yet entred into the world but in the Covenant of Grace it was contrary for that is made with a conscience terrified with sinne which could be raised up by none other meanes but by the free Promise of mercy and Faith imbracing the Word of Promise freely and faithfully tendered and to be received by faith only Againe in this Covenant is considered what in exact justice man doth owe unto God but he oweth justice and Sanctity but in the Covenant of Grace what God reconciled to man in his Sonne would offer and that is bountifully offered 2. How that Faith which presupposeth exact justice in the Quest. 2 Covenant of Nature differs from that Faith which is required in the Covenant of Grace Answ Faith which the exact righteousnesse of man in the Covenant of Nature doth presuppose agreeth with faith which is required in the Covenant of Grace in this that both are of God both is a perswasion concerning the love of God both begetteâ—h in man mutuall love of God because if faith abounds love abounds languishing it languisheth and being extinct it is extinguished But they differ first in the Foundation For Faith which the Righteousnesse of nature presupposeth leaneth on the title of intire nature and therefore after the fall of Adam it hath no place for although God love the creatures in themselves yet he hates them corrupted with sinne No man therefore can perswade himselfe that he is beloved of God in the title of a creature for all have sinned nor love God as he ought But the Faith of which there is mention in the Covenant of Grace doth leane upon the Promise made in Christ Secondly when both are of God yes that faith which exact righteousnesse presupposeth is of God as they speake in Schooles per modum naturae But the Faith required in the Covenant of Grace is of God but per modum gratiae supernaturalis Thirdly the righteousnesse which the faith of nature begetteth was changeable because the faith whence it did flow did depend upon a changeable Principle of nature But the Sanctity which the Faith of the Covenant of Grace begetteth is eternall and unchangeable because it comes from an eternall and unchangeable beginning the Spirit of Grace But if the Faith and Holinesse of Adam was changeable how Object could he be secure or free from distracting feares the answer is the mind of Adam which was wholly fixed and set in the admiration and sense of Gods goodnesse could not admit of such thoughts such cogitations could not creep into it 3. Whether the Covenant of works stand on foot in the posterity Quest. 3 of Adam though not in respect of life and happinesse yet in respect of the things of this life To this some answer affirmatively because many of them from some remainders of the forementioned abilities did many good things for the good of bodies politicke wherein they lived Rom. 2. 13 14 15 16. which God retributes with good things in this life to some more to some lesse but to all some And it cannot be denied but some remainders of Gods Image or notions of good and evill are to be found amongst the Heathen and that these things in them who lived without the pale of the Church have been increased by culture of nature under Discipline by Arts and Exercises and might receive improvement by vicinity to the Church from which they might learne some things to enrich them in this trade And that God hath bestowed many and great blessings upon them pertaining to this life But it may be questioned whether these things come from the compact of workes or be gifts of bounty and Gods righteous administration for a time respiting the sentence denounced against man for breach of Covenant and vouchsafing unto him some temporall good things for the use and benefit of humane Society Yea it may be worthy consideration Whether these things be not granted unto them in Jesus Christ according to the Covenant of Grace which was made upon the very
people of Israel repenting of their transgressions and sinnes committed against God did oftentimes Josh 24. 22 23 24 25. Judg. 10. 16. 1 Sam 7. 3 4 5. 2 Chro. 15. 12. 2 Kin. 11. 17. 2 Chro. 23 16. 2 Ki. 23. 3. Neh. 10. 30 31. 2 Chro. 34. 31. renew their Covenant binding themselves to the Lord to be his people and to walke in Gods Law which was given by Moses and to observe and doe all the Commandements of God the the Lord and his Judgements and his Statutes with all their heart and with all their soule But Jehoshaphat Josiah Nehemiah and other godly Governours who were well acquainted with their infirmities and knew themselves utterly unable to fulfill the Law would never promise punctuall and exact obedience in hope thereby to deserve eternall life or to receive it from God as the reward of their perfect service nor flatter themselves as though they could stand before the Tribunall of Gods Justice in their own Righteousnesse when upon proofe sufficient they saw that no flesh could be justified in his sight Without question they understood that God of his free grace had promised to be their God and of his undeserved and rich mercy would accept of their willing and sincere obedience though weake and imperfect in degree which is in effect that the Covenant which God made with them and they renewed was a Covenant of grace and peace the same for substance that is made with the faithfull in Christ in time of the Gospell Sixthly the Covenant that God made with Abraham was the Gen. 17. 1. Covenant of grace as it is acknowledged but the Covenant made with Abraham is for substance the same with the Covenant made with Israel upon Mount Sinai the promise is the same and the things required the same For in that God promised that he would be God all-sufficient to Abraham to blesse him with all necessary blessings for this life and the life to come In Gal. 3. 8. this he promiseth freely and of his owne meere grace and favour to be their God and make them a Kingdome of Priests and an Exod. 19. 6 7. holy nation unto himselfe In that he requireth of Abraham that he walke with or before him in integrity In this he covenanteth that they should obey his voice and keep his commandements Deu. 26. 17 18. Jer. 7. 23. Deut. 10. 12. Jer. 11 3 4. 1 Ki. 8. 25. 2 Chron. 6. 16. 2 Chr. 17. 3 6. 2 Chr. 6. 14 16. Jer. 2. 2. And what is it to walk with God or before God but to walk in his Law Seventhly when God gave his Law unto Israel upon Mount Sinai he troth-plighted that people unto himselfe and himselfe unto them and that of his meere love not of any merit in them Thus saith the Lord I remember thee the kindnesse of thy youth the love of thine espousals when thou wentest after me in the wildernesse in a Land that was not sowen Israel was holinesse unto the Lord and Ezek. 16. 8. the first fruits of his increase When I passed by thee and looked upon thee behold thy time was the time of love and I spread my skirt over thee and covered thy nakednesse yea I sware unto thee and entered into Covenant with thee saith the Lord God and thou becammest mine But if the Law were a perfect draught of the Law of nature Rainold Apol. Thes pag. 211. 1 Tim. 1. 5. Act. 15. 9. Rom. 10. 4. Gal. 3. 24. Christum vocat finem i. scopum legis quia lex sues sacrificiis ritibus c. Christum intendebat Zanch de Redem cap. 11. Thes 5. li. 1. The Decalogue written with Gods own hand upon two tables was an Epitome of all Ordinances appertaining to the Covenant exacting punctuall obedience in the least jot and title as necessary to Salvation and flashing out wrath against the least transgression without any intimation of repentance or hope of pardon the Lord did not at that time troth-plight himselfe unto them Eighthly the Law requireth faith as well as love and obedience and doth build these upon it as a foundation For the end of the Commandement is love love out of a pure heart a good conscience and faith unfained That love which the Law requireth either towards God or towards man must flow from a pure heart and faith it is that purifieth the heart Christ is the end of the Law for righteousnesse sake and the Law is a Schoole-master to bring us unto Christ But bring us unto Christ it could not if it did not point him out unto us or presuppose him as promised He is not the end of the Law if the Law did not direct to him and require faith in him He is the end of the Law as the Law leadeth and driveth us out of our selves and from all confidence in any works of the Law that by faith in Christ we might obtain righteousnesse It is not the property of a Schoole-master to beat and strike and not to direct or teach That the ceremonies of the Law did prefigure Christ direct unto him and require faith in him is a thing Exo. 34 27 28. confessed and acknowledged of all men Now the ceremonies are appendices of the Law especially of the first and second Commandements Exod. 24. 8. Heb. 9. 19 20 23. Pighâ—disp Ratisp l. 2. as they were given to the Israelites And if they require faith in the Redeemer to come how should we thinke it to be a thing passed over in silence altogether in the Law The deliverance of the children of Israel out of Egypt was a type of our spirituall deliverance from the bondage of sinne and Satan by the power of Christ as appeares by the Ceremonie and Sacrament of that corporall deliverance the Passeover which was a Joh. 19. 36. 1 Cor. 5. 7. figure of Christ our Saviour Therefore in the first Precept the Mystery of our Redemption by Christ is taught and contained That particular mercy mentioned in that Precept taught the Israelites to expect spirituall Salvation in the Messiah promised In Psal 1. 1 2. Psal 119. 1 2. Scripture they are pronounced blessed who keep the Commandements and observe the Statutes and Judgements of the Lord but withall their blessednesse is said to consist in this that God Psal 32. 1 2. imputeth not sinne unto them that their sinnes be forgiven and transgressions covered The true worshippers of God then are happy not for their works but because God is pleased to accept them in Christ and to pardon their offences This is the true sense of those promises made to or spoken of them that walk in the perfect way and doe none iniquity And if life and Salvation be promised to them that observe and keep the Statutes Judgements and Ordinances of the Lord not for the dignity of the work but through the meere grace and mercy of God pardoning transgressions and sinnes then is faith in the
salvations unto his King and sheweth mercy Psal 18. 51. unto his annointed to David and to his seed for ever 7. That the Priests should be cloathed with salvation and the Psal 132. 16. Saints with joyfullnesse that is the ministration of the Priests should be profitable and saving to the people which should be an ornament to them as a garment of honour and the people should sing cheerefully The salvation of the person only is not here meant but the conservation of the ministery as if it should be said I will cause that the ministery of the Priests be safe that it shall not be troubled with ungodly men nor defiled with the filth of errour and that it shall be effectuall in the minds of the godly and many by the blessing of this ministery may obtaine eternall happinesse It may also be applied to the private salvation of the Priests because they should be defended and protected from above and adorned with blessings of all kind Great and pretious are the promises which God hath given to Israel in this Covenant as that God by visible testimonies of his presence would be pleased to dwell amongst them and not forsake them that he would heare their prayers when they prayed before him towards his holy Temple that the Church and politie of Israel should continue that it should be effectuall and the people blessed with rest peace 2 Sam. 25. 5. Rom. 11. 29. Lam. 5. 19. Gal. 3. 20. 2 Sam. 25. 5. Sept. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Psal 5. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Psal 23. 5. Isa 21. 5. Sept. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ps 178. 19 Psal 132. 17. Judg. 20. 22. Gen. 14. 8. Sept. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 22. 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lev. 1. 7 8 12. Sept. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Al. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Prov. 9. 2. Sept. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Aquin. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sym. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Th. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Josh 2. 8. Psa 50. 21. 1 King 2. 3 4. 1 King 3. 6. 1 King 8. 57 58. 1 Chro. 28. 7. I will establish his Kingdome for ever if he endeavour to doe my Commandements 2 Sam. 23. 5. Psal 78. 71. Psal 101. 1 2. Hodie non imperavi quia nemini bene seci joy and blessings of all sorts spirituall and temporall This Covenant that God made with David is everlasting that is unchangeable because the gifts and calling of God is without repentance His word shall be established for ever in Heaven and though the course of the promise be interrupted for a time it shall bud and spring and bring forth fruit It is also a well ordered Covenant in all things fitly marshalled disposed or set forth as an army in comely order orderly addressed prepared setled furnished directed firme and sure that is the good things promised were all prepared and in readinesse and should be performed in comely order and fit season But the ordering of this most desired and saving Covenant was in the power and pleasure of God both in respect of his house the Kingdome and the whole Church of Christ who had faithfully promised and would effectually make good in his own time whatsoever he had spoken And it is a sure Covenant faithfully to be kept and observed a Covenant that God doth remember taketh heed unto and will make good for his mercy sake For the Lord is faithfull and will not deny himselfe though we be inconstant unfaithfull and apt to start aside The condition of this Covenant is that they should walke in the wayes of the Lord and keepe his watch take heed to the charge of the Lord their God and keepe his statutes and his Commandements and his judgements and his testimonies to walke before the Lord in truth with all their soules The Lord our God be with us as he was with our Fathers that he forsake us not nor leave us That he may bow our hearts unto him that we may walke in all his wayes and keepe his Commandements and his Statutes and his Lawes which he commanded our Fathers Particularly He that ruleth over men that is the Israelites must be just ruling in the feare of God And thus it is observed of David That he fâ—d Jacob and Israel according to the integrity of his heart and guided or led them by the discretion of his hands that is with most prudent and discreete administration managed he them This was that which David promised I will sing of mercy and judgement to thee O Lord will I sing I will doe wisely in the perfect way oh when wilt thou come unto me The Priests they must justly and holily administer their office Let the Priests be cloathed Psal 132. 9. with righteousnesse The Prophet speakes not so much of the righteousnesse of their persons but of their office the first is a great ornament of the ministery the other more necessary in respect of the body of the Church sc that they fullfill their ministery teaching sound and incorrupt doctrine exhorting admonishing comforting sacrificing and performing all other offices and services which the Lord commanded The whole body of the people they should walke in holinesse sing of the praises of God and give up themselves unto God as an holy people zealous of good works As for the execution of this Covenant First David did fight the warres of God and the Lord was with him and did prosper 2 Sam. 7. 2. 1 Chro. 17. 2. 1 Chro. 23. 25. 2 Sam. 5. 9 10 12. 1 Chro. 1â— 1 3. and 16. 1 2 3 c. Ps 132. 1 2 3. Aâ—xia animi sollicitudine him untill his enemies were subdued and the people had rest and peace from them that were round about them 2. He prepared a place for the Arke of the Lord at Jerusalem and set it there David prepared a place for the Arke of the Lord and pitched for it a tent And he gathered all Israel together to bring up the Arke of the Lord unto his place which he had ordained for it Remember David and all his afflictions how he swore unto God and vowed a vow unto the mighty God of Jacob. 3. He set the courses of the Priests in their offices and the Levites 2 Chron 8. 14. and 29. 25. 1 Chron. 23. 28 29 30. 1 Chron. 24 1 2 c. in their watches for to praise and minister before the Priests every day and the Porters by their courses at every gate The office of the Levites was under the hand of the sonne of Aaron for the service of the house of the Lord in the courts and chambers and in the purifying of holy things and in the worke of the service of the house of God c. So David and the Captaines of the Army 1 Chro. 25. 1 2. separated for the ministery the sonnes of Asaph and Heman and Jeduthun who should sing prophecies with Harpes with Viols and with Cymbals He appointed
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
principall things The power of God is not encreased nor diminished but then it is said to be perfected when in the judgement of man it doth that which is most hard and difficult For we live and die in God and this is of the power of God but when in the greatest streights and even in death it selfe we live and breathe the power of God doth after a speciall manner shew forth it selfe and is perfected in us that is doth shew it selfe to be exceeding great which cannot be conquered or overcome In the same manner as the Apostle saith Fath is perfected by works Jam. 2. 21. not that works doe perfect faith but that faith whilest it brings forth good works doth manifest how perfect it is it borroweth not force from workes but in works doth declare what force it hath Thus the graces of the Spirit are perfected whilest by the effects it is made manifest how perfect they are Psal 19. 7. Mat. 5. 48. Psal 18. 30. Heb. 12. 23. 3. That is perfect which is every way absolute and compleate to which nothing is wanting nothing superfluous and so the soules of the just are made perfect in Heaven In the first degree perfection is necessary to salvation without which we cannot be partakers of the eternall inheritance in the second and third degree it is to be striven after though the latter cannot be obtained in this life The greatest measure of perfection attaineable in this present life is an imperfect perfection but that imperfection is sin and therefore though we come short we must strive forward towards perfection that we might be perfect hereafter Integrity is necessary because the most holy God will never give himselfe to be possessed and enjoyed to a spirituall adultresse who doth affect any other lover more or besides him A woman Rev. 14. 3 4. may have many friends but one as an Husband Conjugall love of it own nature is of that kind that it must be of one and cannot be communicated to many If God be wholly ours we must be wholly his And if we joyne ought with God or take in ought with him we doe not we cannot cleave to him alone When there are two objects upon which the heart is set it is divided and men of divided hearts can have no fellowship or communion with him We cannot serve God unlesse we serve him intirely he cannot be our Master if we have any other Matth. 6. 24. God heares them that pray with their whole heart Jer. 29. 12 13. is found of them that seeke him with their whole heart Psal 119. 2. Deut. 4. 29 30. takes pleasure in them that be intire in their way Prov. 11. 20. and accepts their work Deut. 33. 11. If a Christian be not intire he can never be perfect in degree for what is defective in parts can never be made up by any growth He can never come to be a perfect man in Jesus Cerist and every way compleate in whom the work of grace is imperfect and maimed in the parts essentiall or integrall If a plant be imperfect it will never be a perfect tree If a Child be borne maimed or imperfect no growth of parts received can restore what is defective in nature If a Christian be sanctified in mind only or in some affection only and not in every part no growth in what he hath obtained can ever make his sanctification perfect and compleate Integrity is the qualification of a subject capable of finall pardon and eternall blessednesse through grace Remission of sins is received by faith but faith that embraceth pardon doth unite and knit the soule inseparably to God and to the word of his grace it seasoneth every affection and stirreth them up to their proper functions according as the word directeth Blessed is the man whose iniquity is forgiven and whose sin is covered Blessed is the man to whom the Lord imputeth no sin and in whose spirit there is no guile God will passe by the imperfections which he espieth in the best service of his children when once he seeth their hearts to be intire and perfect towards him Hypocrisie drowneth many excellent graces and causeth God to take no notice of them but integrity is so well pleasing to his Majesty that if it be not shaken he will not see many other infirmities This is the chalenge against the Church of Sardis I have not found thy works perfect before God Rev. 3. â— David had many imperfections and did often step aside in the way but he is not accused to breake the whole Law in any thing save in the matter of Vriah 1 King 15. 5. The Holy Ghost hath noted sundry defects in Asa but addeth this of him by way of conclusion yet his heart was perfect towards the Lord all his dayes 1 King 15. 14. Contrarily in Jehu after a large description of many excellent things it is observed But Jehu regarded not to walke in the Law of the Lord with all his heart and so his service in destroying Ahabs house rewarded with a temporall blessing 2 King 10. 31. Hose 1. 4. 2 Chron. 30. 15 19. to the fourth generation was reckoned murder Hezekiah is bould to pray in behalfe of them that came unprepared to the Passeover The good Lord be mercifull unto him that prepareth his heart to seeke the Lord God though he be not cleansed according to the purification of the Sanctuary An Husband will beare with many aberrations in the behaviour of his Wife so long as he is perswaded of the intirenesse of her heart towards him and so dealeth the Lord with them that feare before him with all their hearts Great is the excellency many the priviledges of the intire and perfect man Better is the poore that walketh in his integrity Prov. 28. 6. 19. 1. Psal 1 19. 1. Causall blessednesse is the pardon of sin but perfection is blessednesse in order to the execution and fullnesse thereof The perfect man is actually blessed but the cause of blessednesse is the free mercy of God Psal 119. 80. Job 8. 20. Psa 37. 18 19. 2 Chron. 16. 9. then he that is perverse in his wayes turning away now on this side now on that though he be rich Integrity advanceth the poore man above the wealthy and yeeldeth him more sound comfort and profit both then all the riches in the world can They are blessed that walke in the perfect way Not they that walke in the way of the Ministery or of the Magistracy but indefinitely they which walke in any way allowable by the word with a perfect heart be it never so meane or simple they are blessed Blessed are the undefiled in the way whatsoever it be be it to be the scowrer of Channels drudge in a Kitchen or to serve in the Gallies More particularly The perfect shall not be confounded Let my heart be intire in thy statutes that I be not ashamed For God will not cast away the perfect
called in as a Mediatour on both parts On Gods when he called him up to receive the Law and all that message which God sent unto the people on the peoples when they desired him to receive the Law and they would doe it Further never was mortall man more neer unto God to whom for this end he is said to appear face to face He called Abraham friend but Moses was Gods favourite Deut. 5 5 27. Againe no man either in love knowledge authority so neere the people which makes them idolize him unto this day Moses thus constituted a Mediatour did first as a Mediatour prevaile with God for the suspending of his justice that it should not breake out upon the people for their failing in highest degrees in morall obedience Secondly with the people he prevailed to bind them in Covenant unto God and make profession of that obedience Exod. 24. 4 5 6. which the Lord did require and call for Thirdly he was never denied any thing from God which was for the good of that people though God denied some of his requests for himself but what was needfull for the good of that people specially spirituall Deut. 9. 18 19 20 21. and 10. 10. and eternall that was procured by the bloud and mediation of Christ blessed for ever The Law was given to one Nation whom God did chuse to Ezâ—k 16. 8. Psal 147. 19 20. be his peculiar people scil Israel with whom God entred into Covenant and it became his He sheweth his Word unto Jacob his statutes and his judgements unto Israel He hath not dealt so with any nation and as for his judgements they have not knowne them Therefore they have not knowne the Judgements because God did not make them manifest unto them as we say a place is full of darknesse because the Sunne doth not enlighten it with his beames Not that God is the efficient cause of their darknesse but that he doth not hinder or remove the cause of their ignorance or he doth not shine upon them by the revelation of his Word That the earth is lightsome this it oweth to the Sunne but that it is darksome to it selfe God is the Authour of all good the cause of our faith but ignorance and infidelity are of our selves And these words He hath not dealt so doe import a meere negation and not a similitude they deny the thing it selfe and not the manner of Psal 76. 1. Rom. 3. 2. the thing alone as might be proved by many instances but this may plentifully suffice that in the whole Scripture we shall never find this phrase to note a negation of the manner of the thing but a negation of the thing it selfe So that this is the meaning of the Prophet He hath not dealt so with any Nation that is he hath not revealed his Statutes and Judgements unto them This Covenant God made not only with the Fathers whom he brought out of the Land of Egypt 〈◊〉 with their posterity Ye stand this day all of you before the Lord your God your Captaines Deut. 29. 10 11 12. of your tribes your Elders and your Officers with all the men of Israel your little ones your wives and thy stranger that is in thy campe from the hewer of thy wood unto the drawer of thy water That thou shouldest enter into Covenant which the Lord thy God maketh with thee this day Neither with you only doe I make this Covenant and this Oath ver 14 15. but with him that standeth here with us this day before the Lord our God and also with him that is not here with us this day And that it might be the better established he gave speciall charge and commandement that the words which he had spoken by Moses and the Prophets should be publikely read often inculcated and expounded unto them and that all his visitations of this people whether in mercy whilst they obeyed his voice or in judgement for their disobedience should be registred to remain Deut. 4. 10. and 6. 6 7 8. Psal 78. 6 7 8. upon record as so many ruled cases and presidents and published and rehearsed unto their children that they might learne to set their hope in God and not forget his Commandements But this Covenant was so made with the Jewes that if any stranger amongst them or neere adjoyning Heathen did turne unto the Lord he was not to be excluded When a stranger shall sojourne Exod. 12. 48. Deut. 23. 15 16. with thee and will keep the Passeover to the Lord let all his males be circumcised and then let him come neere and keep it and he shall be as one that is borne in the Land for no uncircumcised person shall eate thereof The good things promised in this Covenant are temporall or spirituall but the temporall as types of spirituall First God promised to give them the Land of Canaan for their inheritance and therein length of dayes riches and honour victory over their enemies protection and peace If ye shall diligently keep all these Deut. 11. 22 23 24 25. and 1. 8 39. Commandements which I command you to doe them to love the Lord your God to walk in all his wayes and to cleave unto him Then will the Lord drive out all these nations from before you and ye shall possesse greater nations and mightier then your selves Every place Deut. 4. 1 38. and 6. 18 19. whereon the soles of your feet shall tread shall be yours from the wildernesse and Lebanon from the river the river Euphrates even unto the utmost sea shall your coasts be There shall no man be able to stand before you for the Lord your God shall lay the feare of you and the dread of you upon all the Land that ye shall tread upon as he hath said Thou shalt keep therefore his Statutes and his Commandements which I command thee this day that it may goe well with thee and with Deut. 4. 40. thy children after thee and that thou maist prolong thy dayes upon the earth which the Lord thy God giveth thee for ever And it shall be and â— 33. and 6. 3. when the Lord thy God shall have brought thee into the Land which he sware unto thy Fathers to Abraham to Isaac and to Jacob to give Deut. 6. 10 11. thee great and goodly Cities which thou buildedst not and houses full of all good things which thou filledst not and wels digged which thou diggedst not Vine-yards and Olive-trees which thou plantedst not c. Wherefore it shall come to passe if ye hearken unto these judgements and keep and doe them That the Lord thy God shall keep unto Deut. 7 12 13 14 15. thee the Covenant and the mercy which he sware unto thy Fathers And he will love thee and blesse thee and multiply thee he will also blesse the fruit of thy wombe and the fruit of thy Land thy Corne and thy Wine and thine oile
from before his face that he might make him a great Name like to the name of the great men upon earth And thus the Lord delivered him from the hand of Saul and all his enemies who did oppose him that he should not raigne O ye sons of men how long will ye turn Psal 4. 3 4. my glory into shame How long will ye love vanity and seek after leesing Selah Know ye that the Lord hath wonderfully separated to himself the man that is godly the Lord will heare when I call upon him 2. That he would appoint a place for his people Israel and plant 2 Sam. 7. 10. â— Kin. 5. 3. 1 Chron. 20. 9. it that they might dwell in a place of their owne and move no more nor be disquieted any more by wicked people as in former times And so God gave Israel rest from all their enemies round about and setled them in peace and quietnesse by the hand of David 3. That when the daies of David were fulfilled and he shall 2 Sam. 7. 12 1â— sleepe with his Fathers he would set up his seed after him which should proceed out of his body and he should build an house or Temple for the Name of the Lord God of Israel I purpose saith 1 King 5 5. â— Chron. 20 10 which is called an house of rest Psal 132. 8. 1 Chro 28. 2. 2 Chro. 6. 41. and the Lords seat or habitation Ps 132. 13 Ps 68 17. 1 Kin. 8. 18 19 20. Solomon to build an house unto the Name of the Lord my God as the Lord spake unto David my Father saying Thy Son whom I will set upon thy throne for thee he shall build an house unto my Name And at the dedication of the Temple he maketh mention of this promise The Lord said unto David my Father whereas it was in thine heart to build an house unto my Name thou didst well that thou wast so minded Neverthelesse thou shalt not build the house but thy son that shall come out of thy loyns he shall build the house unto the Lord. And the Lord hath made good the word which he spake I have built thee an house to dwell in an habitation for thee to abide in for ever â— Kin. 8. 13. 4. He promiseth to be a Father to Davids seed and take him 2 Sa. 7. 14. Psa 132. 12. Ps 89. 26 27. for his Son He shall call upon me thou art my Father my God the rock of my salvation And I will make him my first-born higher then the Kings of the earth that is the Prince and chiefe Col. 1. 15 18. Heb. 1. 2. Iust in institut l. 2. tit â—9 de baered qualit differ ult of the Kings the most glorious and famous of all Kings As Christ is called the first begotten of every creature not that he was created before all other creatures but because he is the Lord Prince and head of every creature and hath dominion over all creatures and so the heire of all things as heire is sometimes put for Lord or owner and pro haerede gerere is pro Domino gerere Haeredes enim veteres pro Dominis appellabant 5. That his house should be established and his Kingdome for ever 2 Sam. â— 16. 1 Chron. 22. 16 Ps 89. 29. Psa 89. 36 37. 1 Kin. 11. 38. And if thou hearken unto all that I command c. I will build theâ— a fâ—rme house c. before the Lord even his throne should be established for ever His seed will I make to endure for ever and his throne as the daies of Heaven His seed shall endure for ever and his throne shall be as the Sun before me He shall be established for evermore as the Moon as a faithfull witnesse in the heaven that is his Kingdome shall be perpetuall and glorious For although the Moone waxeth and waineth and seemeth sometimes to be gone yet it is continually renewed and so stable which is a fit resemblance of the Church which hath not alwaies one face or appearance in the world though it be perpetuall And though for the sins of the people and Davids house the state of his Kingdome and house Ps 89. 30 31 32 33. decayed yet God reserved still a root till he had accomplished this promise in Christ 6. That his house should be as the Morning light when the Sun 2 Sam. 23. 4. Ps 132. 15 16. Her victuals I will blesse her poore I will satisfie with bread Psal 18. 28. The Lord hath lightned my candle that is given me comfort joy prosperity after troubles 2 Sam. 23. 5. ariseth the morning I say without clouds and as the grasse of the earth with cleare shining after raine that is it shall shine with all light of glory and prosperity and flourish or be green perpetually as the herbes and grasse which is refreshed with seasonable rain and heate These gracious and free promises God made to David and to his house and to the whole Kingdome of Israel not for their righteousnesse but of his manifold and great mercy And as he promised them without consideration of their desert so of his rich grace and love undeserved he made them good For Davids house was not such as it ought to be before God they kept not promise Covenant but the Lord was mercifull and gracious he did not forget his truth nor suffer his mercies to faile If his children Ps 89. 30 31 32 forsake my Law and walke not in my judgements if they breake 2 Sam. 7. 14 15. 1 King 11. 11 12 32 33 34 36. Psal 132. 11 12. my statutes and keepe not my Commandements Then will I visit their transgression with the rod and their iniquity with stroakes But my loving kindnesse will I not take from him neither will I falsifie my truth True it is the Lord did correct the posterity of David for their sinne with moderate correction and for their profit that they might be partakers of holinesse But even when it did not bud or come on according to that which seemed to be promised the Lord was most faithfull in his promises for it was their sinne that kept them downe And for this saith the Lord 1 King 11. 39. to Solomon I will afflict the house of David but not for ever for the whole spirituall kingdome was restored in the Messiah I will make the horne of David to bud I have ordained a lampe Psal 132. 17 18. 1 King 15. 4. for mine annointed that is I will make the Kingdome and power to encrease For Davids sake did the Lord his God give him a light in Jerusalem and set up his son after him and established Jerusalem Yet the Lord would not destroy Judah for David his 2 King 8. 19. servants sake as he had promised him to give him a light and to his children for ever Great deliverance giveth he unto his King he is the magnifier of
invitation is life and salvation This is manifest in that the Lord doth earnestly againe and againe call upon impenitent and obstinate sinners to repent and believe protesting that he desires not their death but rather that they should repent and live when yet in his just and dreadfull judgement he hardeneth their hearts for their perversenesse and rebellion that they cannot repent But in respect of the good pleasure of God not to give them grace to repent and believe which of his rich mercy he gives to others who have abused what they received no lesse perhaps more then they the end is to manifest his justice in them for the contempt of his grace For what God doth command intreat perswade and promise that he doth will as he doth command in â—reat perswade and promise it But as God doth justly denie that grace to one which of his free love he vouchsafeth unto another so he willeth to manifest his justice in the one sort and the riches of his grace in the other Lastly Some object that they that are invited must either have Christ he not dying for them or misse of Christ though they repented whereof the former would argue mutability that Christ should die for men and not die for them and the latter would be a breach of promise A conceit not much unlike drove Socinus to denie the prescience of God because whencesoever this prescience commeth it is altogether certaine and from that is necessarily gathered an antecedent necessity of all things which are done Socin Praelect cap. 8. And in the same forme and manner a man may reason from the prescience of God if God approve the repentance and faith of them whom he doth certainly foreknow to have no portion or benefit by the death of Christ then either if they repent they shall have no benefit which is contrary to his promise or if they have benefit then is God deceived neither of which can be admitted without blasphemie And the answer to both these cavils is one that certaine it is Christ died for them that believe and whosoever believeth in him truly and unfainedly shall have benefit by his death but we need not we cannot say Christ died for them for whom he died not or that God is changeable For it is as sure and true that they will not repent and believe for whom Christ died not The connexion is good if the reprobate doe repent and believe unfainedly they shall be partakers of the benefits of Christs death but the simple Propositions are both false the reprobates doe repent and they are partakers of the saving benefits of Christs death Carnall reasonings have brought forth strange monsters in Divinity and in this particular not a few It is good for us to acknowledge the wisdome justice goodnesse mercy and truth of God in all his wayes though we cannot wade into the depth of his counsels If men give themselves leave to reason thus against the protestations of the Lord why doth he intreat and perswade them to returne why doth he complaine that they will not come unto him if he give them not grace to come if they will if he doe not enable them Might they not plead as well against the fore-knowledge of God in the same manner if God certainly fore-know that men will not returne upon such invitation why doth he intreat againe and againe sending his Prophets early and calling upon them when by the refusall of such mercy they aggravate their sin and encrease their judgement Sure amongst men such a course would be accounted idle unlesse it was done for a further end One answer will suffice to both Objections but when shall we make an end if we give way to our ignorant and blind imaginations Now let us come to the second opinion which is that Christ died and by his death satisfied the justice of God for all that have believed doe believe or shall believe that they and they only are partakers of the saving benefits of Christs death The death and redemption of Christ they deny not to be sufficient for the salvation See Malder antisynod p. 23 24 Tapper in schol Lovan Art 6. Fr. Sonn l. 3. demonst Relig. Christ cap. 19. Heb. 13. 20. Zach. 9. 11. Mat. 26. 26. and 20. 28. Mar. 14. 24. Isa 53. 12. Luk. 22. 20 Heb. 9. 28. of all men nor that it is effectuall in many particulars to some that believe not sincerely but that if the will of God or the event be considered in respect of saving benefits it was peculiar to the faithfull For Christ the Mediatour of the Covenant of grace died for them only that be comprehended in the Covenant of grace His bloud is the bloud of the everlasting Covenant of the Covenant that God of his grace hath stricken with his Church and was shed for them that have been are and shall be called into that Covenant This is my bloud of the new Testament which is shed for many for remission of sinnes For many both Jews and Gentiles of which the Church was to be gathered Luke hath it which is shed for you and so it was shed for them and for many of the same spirituall estate and condition with them for many under the same Covenant The word many is used for all sometime Rom. 5. 15 16 19. but here it is used rather to distinguish them that be in Covenant from them that be cast off and them to whom remission of sins purchased by the bloud of Christ Heb. 2. 10 13. is sealed in the Sacrament from them to whom it is applyed The remission of sinne here spoken of is not put for remissiblenesse but actuall remission granted and received for remission in act and application whereof all are not partakers If all be taken for the common sort and poore of the people which yet may be questioned and cannot be proved by any passage of Scripture or shew of reason and our Saviour used that phrase to testifie his aboundant love and humility in that he shed his bloud for the poore and inferiour ranks of men in this world it makes nothing against the former interpretation For not many mighty not many noble but the poore and base of this world are called and admitted into 1 Cor. 1. 21. Covenant But the faithfull only be effectually in Covenant they that be in Covenant according to the outward administration doe professe the faith and in some degree are conformable in respect of conversation they that be truely and effectually in Covenant doe soundly and unfainedly beleeve When the Scripture speakes of them that be out of Covenant it saith they are not knowne of God neither doe they know God that is they are not regarded of God neither Isai 55. 5. Exod. 4. 10. Exod. 5. 1. Jer. 10. 20. Isai 63. 8. Hos 1. 10. Tit. 2 14. Col 1. 21. Gal. 4. 26. Rom. 4. 16. doe they regard him when of them that live in Covenant it stileth
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.
it teacheth that without faith it is impossible to please God And if man stand in need of a Saviour he is lost in himselfe so the prescribing of the remedy doth discover the malady Without hope of pardon there is no true turning unto God but the Gospell propoundeth mercy to them that humble their soules and conâ—esse their sinnes If men may be perswaded and drawn to come unto Christ allured and inticed by faire and sweet promises then the Gospell is the sole instrument of Hos 2. 14. Epâ— 2. 17. conversion but conversion is a faire or slattering perswasion if I may so call it Terrours drive no man unto God of themselves but rather from him unlesse he be pleased to work by them and gentle perswasions may prevaile if God vouchsafe to put in with them God doth freely give his Word to whom he please as long as he please and in what manner it seemeth best unto him in his infinite wisdome He gave his Law unto Jacob his Statutes and Judgements unto Israel he hath not dealt so with every Nation The Psal 147. Act. 17. 30. times of ignorance God regarded not Greater things were done in Capernaum Chorazin and Bethsaida then were done in Mat. 11. 23 24. Tyre and Sidon Sodome or Gomorrah Paul was forbidden to preach the word in Asia and the Disciples to enter into the Act. 16. 6. Mat. 10. 5. wayes of Samaria Greater meanes God doth vouchsafe to them that are worse and more meanes to them that be more obdurate Ezek. 2. 7. and 3. 7 8 11. Act. 13. 46. in their sinnes like to them that are unlike and lesser to them that be not so deeply plunged into profanenesse For God doth exhort them that they might be inexcusable that they might know a Prophet had been amongst them that it might be for Ezek. 2. 5. Matt. 24. 14. Isai 6. 9 10. Mat. 13. 14 15 16. Rom. 9. 23. Luke 2. 34. a testimony against them that they might be hardened and that the glory of God might be manifested in the vessels of wrath Thus Christ is set up for a signe that shall be spoken against and for a rock of offence 1 Pet. 2. 7 8. The Word is a morall instrument of conversion which God is pleased to use without which he doth not ordinarily work but it hath no power of it self to work and therefore conversion is the immediate work of the holy Ghost notwithstanding the meanes which God useth in the turning of a sinner Naturall instruments being moved have some power to worke of themselves or by their own faculty morall not so The Word is a fit instrument though of it selfe it have no power to produce the effect For though conversion be not a bare morall perswasion yet it is effected by perswasion or at least not without perswasion In the change God dealeth with man as a reasonable creature or instrument which is to be renewed by grace and allured by promises sweet pleasant profitable firme and sure Now the Word is very fit to convey those admirable and most forcible perswasions from the eare unto the soule The Word is more generally published in the times of the Gospell and Kingdome of the Messiah then it had been in former ages God is in Christ reconciling the world unto himselfe 2 Cor. 5. 19. and hath committed unto us the word of reconciliation the Gospell which hath been preached unto every creature under Heaven Col. 1. 23. that is to all Nations Jewes and Gentiles and to all sorts and sexes noble base learned or unlearned bond or free And thus Col. 1. 6. Mat. 28. 19 20. Rom. 10. 21. it did come unto them they not minding it or having it once in their thoughts And hereof this is an argument that it commeth not where it is sought but where it is gainsaid The Spirit was more abundantly poured forth upon the Church after the Resurrection of Christ The Pastours of the Primitive Churches were faithfull and diligent the primitive Christians did 1 Thes 1. 8. not hide their candle under a bushell but did shine as lights to others and labour their conversion and the Gospell like the Sunne for clearnesse did spread forth the beames of light more abundantly The Gospell is more glorious then the Law or truth of God manifested in the old Testament that was as a Candle that could not spread it light farre this as the Sunne disperseth his 2 Cor. 3. 5 6 7 8 9 10 11. beames farre and nigh It is the ministration of life a quickning spirit the ministration of righteousnesse which shall endure for ever and in this respect it doth exceed in glory it is a Gospell full of glory If the types of Evangelicall things were glorious how much more glorious must the Gospell it self needs Gal. 1. 27. Jam. 2. 8. 2 Cor. 3. 8 9. 1 Thes 2. 12. 1 Pet. 1. 12. be The Gospell is called a glorious Mystery a royall Law a ministration of glory nay glory it self a glory which draweth the study and amazement of the most glorious creatures unto it The publisher of the Gospell is Jesus Christ the only begotten Sonne of God who being in the bosome of the Father the truth Joh. 1. 18. it selfe and most familiarly acquainted with all his Counsells hath revealed and brought it to light The matter it selfe is great Salvation such as eye hath not seen Heb. 2. 3. 1 Cor. 2. 9. care hath not heard nor ever entered into the heart of man to conceive Newes from heaven touching righteousnesse and life eternall through faith in Jesus Christ Gods wisdome power goodnesse mercy grace longsuffering c. are gloriously set forth in the Gospell The maine subject is Christ the brightnesse of his Fathers glory Heb. 1. 1 2 3. Col. 1. 19. the Image of the invisible God This word propounded by the ministery of man is not only preparatory as if an other word which may be called consummatory must be suggested by the Spirit unto the minde For the holy Ghost doth not inlighten the soule by his internall action into any other acknowledgement of Christ then that which is contained in the Word externally proposed or affect the heart with other senses then which are proposed out of the same Word Faith is Rom. 10. 14 15 16. 17. by hearing that is by preaching and preaching by the Word of God that is by commission or edict from God But this preaching did perfectly containe all things consummatory for the sanctification Joh. 17 17 20. Joh. 14. 16. Joh. 15. 15. 17. 8. Joh. 1. 18. 3. â—2 Joh. 16. 13. of the Church even all things which Christ taught to his disciples which he had heard of the Father and were delivered unto him who was in the bosome of the Father all truth whereby not the Apostles only but the whole Church even to the end of the world shall be sanctified The wisedome of
his Word and Spirit as he knoweth it becommeth both his justice Rom. 9. 24 25 26. 10. 17 18 19 20. Rom. 11. 25 29 30 32 33. and mercy in Christ alwayes reserving to himselfe full and free power to call whom he please according to the good pleasure of his will But this distribution of vocation into externall and internall is not a distribution of the kinde into its specialls but shewes rather what doth concurre to that worke of vocation 1 Cor. 3 5 6. Rom. 1. 5. whereunto obedience is willing and freely yeelded This vocation is instituted and administred according to the eternall decree and purpose of God for knowne unto God are all Act. 15. 18. his workes from eternity and God doth nothing in time which he decreed not to doe from all eternity Whosoever therefore is Ephes 3. 5 6 9 11. Jam. 1. 18. 2 Tim. 1. 9. called in time he was predestinated from eternity that he should be called and in what state place time manner meanes soever a man is called he was predestinated to be called in that state at that time by those meanes and neither sooner nor later nor otherwise for the execution cannot vary from the decree but the note of changeablenesse must be ascribed unto God The company of them that are called effectually is the Church which is visible and invisible as this vocation is inward and outward Rom. 10. 10. visible which doth professe with the mouth and invisible which doth believe with the heart as man is distinguished 1 Cor. 4. 16. into inward and outward And as vocation inward and outward are not two callings but one and the same so the Church visible and invisible are not two Churches but the same Church differently considered Christ hath not two Kingdomes but There is but one Lord one Temple one Ministery Hieron ad Nepotian de vit Cler. Bilson Perpet govern cap. 11. one Kingdome one body one Church whereof every one that is savingly called is a living member The work of grace and heavenly calling is that which giveth being to the Church and make it a different society from all other companies of men whatsoever By effectuall calling and the answer of the soule unto God calling men are admitted into the Kingdome of Christ or Church of God every one that is thus called is of the Church and every one of the Church is thus called He that is not thus called is not of the Church and he that is not of the Church is not thus called He cannot be out of the Church who is in Covenant with God nor can he be a member of the Church who is not in Covenant The sheepe of Christ by predestination and eternall purpose are gathered into this fold some sooner others later some after one Joh. 10. 16. Mat. 20 3. 5. Act. 11. 18. Gal. 3. 28. Rev. 5. 9. Psal 68. 18. manner some after another of all nations kinreds and ongues Jewes and Gentiles bond and free male and female neere and farre off such as haue lyen longer and â—â—â—ke deeper into sinne and such as have beene preserved from the pollutions of the world The end of this vocation as it is the worke of God calling is that they who are given unto Christ of the Father should freely and willingly answer to God and Christ calling and so become the confederates of God by Christ the Mediatour of the New Testament and being faithfull and confederate they should love feare honour worship and obey God in Jesus Christ In respect Pro. 1. 24. Heb. 3. 7 8. Rev. 3. 20. Eph. 2. 11 12 13. Jer. 32. 38 39. Luk. 1. 74 75. Deut. 6. 4 5. Phil. 2. 12. Ephes 1. 6. Act. 13. 47 48. of the outward invitation it is their office and duty to answer to the call In respect of the inward and powerfull worke of the holy Ghost they are certainly inabled and drawne to come unto Christ and give up themselves unto him Another end remote is the Salvation of the elect and the glory of God in which respect calling to grace is a meanes ordained of God and according to the ordinance of God necessary to the communication of Salvation and the answer of the called is a condition requisite and necessary for the obtaining of that end according to the ordinance and appointment of God The glory of God most wife good mercifull just and powerfull doth so Rev. 4 8 9 10. 5. 8. 9 10. brightly shine forth in the communication both of grace and glory that it doth worthily draw the mindes of men and Angels into admiration and loose their tongues into the praise and magnifying of God Eâ— si respectâ— singulorum qui peâ—eâ—nt optabile esset ut homo non peccasset respectu tamen universalis boni câ—jus potius habenda fuit ratio non debuit Deus potentiam suam exâ—rere ad impediendum ne peccaretur Opposite unto this vocation is 1. That God doth suffer some to walke after the vanity of their owne hearts and blindnesse of their mindes and doth not invite them to come unto him or exhort them to repent Thus God regarded not the Gentiles in the dayes of their ignorance but gave them up to the lusts of their owne hearts And at this day many nations are shut up in ignorance and have not heard so much as the sound of the Gospell for many generations It is true the Lord calleth them in a sort by his long-suffering and patience and by the workes of providence in that he filleth their hearts with food and gladnesse but by the promise of mercy he is not pleased to speake unto them 2. Some that be outwardly called they contemne the counsell Luke 7. 30. Act. â—3 46. Act. 7. 51. Psal 81 12 13. Isai 63. 10. and 6. 9 10. Joh. 12. 37 38 39 40. Ezek. 20. 25. Per statuta mâ—la intelligi possunt leges Ethnicorum vel lex Dei quae ipsis in perniciemcessit of God put away from them the Word of grace resist the Spirit of God speaking unto them in the mouth of his Prophet whence followeth blindnesse of minde hardnesse of heart efficaciousness of errour that men should beleeve lies a reprobate sense and delivering into the power of Satan Jer. 4. 20. Thou hast seduced this people scil by false prophets promising them peace which God promised not and giving them up to the efficacy of errour as a punishment of former transgression 3. God doth call some by the Gospell and bestow upon them divers spirituall good things though not such as accompany Salvation And thus some doe heare and receive and rejoyce in the Word and bring forth some fruit but not to ripenesse or perfection CHAP. V. How Christians answer to the call of Christ and so come to have Fellowship with him IN the matter of Salvation it pleased God to deale with man by way of stipulation and promise and so