can be drawn up or made at least so as to be obliging unless it be by mutual consent and agreement thereto demanded and obtained since betwixt equals there can be no Dominion or Soveraignty and consequently no right to impose terms upon each other But betwixt Superiors and such as are in a state of subjection and dependence the case is far different The Supreme Magistrate if he intend to confer Honours or Preferments upon any of his Subjects or to pardon such as have been disloyal and have rebelled against him he may draw up and propound to them what Conditions or Articles of Agreement he thinks meet provided they be not unjust and unreasonable and not to their prejudice He may require them to make publick acknowledgment of their fault and to promise homage and subjection to all his Laws and Government without asking their leave to do it and they notwithstanding are thereupon obliged to yield their consent thereunto at least iâ— they expect any benefit by his Act of Grace and Pardon Now this is the case betwixt God and the Creature Man he is not only as a Creature necessarily subject to and dependent upon God but as a degenerate Creature he 's fallen under his displeasure and become liable to his anger and vindictive justice And God on the other hand he 's our Soveraign Lord and Governour that hath an absolute Dominion over us yet being withall infinitely gracious and compassionate he hath been pleased to draw up conditions of Peace betwixt himself and fallen Man which is that we call the New Covenant wherein he promiseth to pardon our sins and give us eternal life provided we repent and believe c. This he hath caused to be printed and published by his Ambassadors to all the World and besides that this is a sufficient declaration of his own consent to it he hath also confirmed it to us by his Oath and now requires that we also each man for himself should come and seal to these Conditions which we all do in Baptism and solemnly profess our consent to them upon which but not before we are actually instated in all the Priviledges and Blessings belonging to this Covenant But withall let me add that even they who withhold or deny their consent to it and resolve never to perform the conditions of it are notwithstanding necessarily obliged thereunto not only as it is an act of Grace in the benefits of which they hope to be partakers but also as 't is the Royal Law as the Apostle calls it of that God who is the Supreme Governour of the World from obedience to whose Authority 't is impossible the Creature should be exempted But before I proceed to make this good by further proof it will be necessary to make some short digression for the clearing the sense of one place of Scripture that seems at first view to bear open testimony against what I am now pleading for The place we have Gal. 3.16 Now to Abraham and his Seed were the Promises made He saith not And to Seeds as of many but as of one And to thy Seed which is Christ Hence some infer and they suppose with no less than unquestionable evidence since 't is in terms exprest That the New Covenant is made with Jesus Christ and not with Believers personally considered and consequently that he is the only party that stands engaged to the Father and not they for the performance of all such terms as this Covenant doth require A strange and dangerous Position which raseth the very foundations of Christianity the great design of this being to teach us to deny all ungodliness and worldly lusts and to live godly righteously and soberly in this present world Tit. 2.12 To this it might be sufficient by way of answer to reply That since this Text is of doubtful interpretation it cannot in reason be thought sufficient to warrant an opinion of so great importance especially since it not only stands alone without a second to confirm it but that there is abundant evidence both from Scripture and Reason against it as is afterwards to be shewn And 't is a known and safe rule in interpreting Scripture that doubtful and obscure places are and not on the contrary to be tryed and judged by the light and testimony of such as are more clear and evident 1. But further for the better understanding the true sense of this place it is here to be noted that such is the resemblance that Believers have of Christ and that intimate union they have with him as that they are sometimes called by his name as for the same reason Magistrates are called Gods Psal 6.7 and the Children of Jacob are called Jacob Psal 44.4 and Israel Rom. 11.2 7. and Jerusalem the Lord our Righteousness Jer. 33.16 and every man by the name of Adam Psal 144.3 and so upon the like account Believers they are called Christ because of that near alliance there is betwixt them Thus we find this word used by the Apostle 1 Corinth 12.12 Eph. 4.13 Col. 1.24 Heb. 11.25 26. compared Acts 9.4 So that by Christ here we may understand not Christ personal but Christ mystical that is the whole body of Believers whether Jew or Gentile as jointly united and made one in Christ their head as the Apostle expresseth it Eph. 1.22 23. and chap. 2.13 14 15 16 17 18 19 20 21. And this I take to be that one Seed to whom the promise is here said to be made 2. But secondly As the word may be thus taken without imposing any new sense upon it since 't is elsewhere so used by the Apostle and Scripture delights to transfer the name of any common Head to those that are either derived from or representative of it so it ought also to be taken in this and no other sense in this place and that for these following Reasons which to me render it abundantly evident For 1. This sense of the word here doth best suit with the Apostles design and main intendment in this and the following Chapter which is first to prove that we are justified by Faith in Christ and secondly that this priviledge with the rest annexed to the Covenant of Grace belonged not only to the Jews but to the believing Gentiles also 'T is well known that it was the common opinion of the Jewish Doctors that if a man lived in a due observance of the Law of Moses and if upon any moral miscarriage he were but punctual in offering Sacrifices and Oblations in that case appointed his sins were thereby expiated and he assured of eternal life and consequently that they were saved by their own righteousness and works of the Law And because they were originally descended from Abraham and had the Law and Oracles of God and the holy Temple c. amongst them therefore they rested in the Law and made their boast of God as appropriate to themselves being as they falsly apprehended the only Seed of Abraham
past by without a due observation in order to our better understanding the Nature and Obligation of this Gospel Covenant which is the main thing intended in this whole Discourse But where doth Scripture without whose warrant we ought not to admit any Article into our Creed mention any such thing as God's covenanting with Christ for his Redeeming of the World For this some refer us to Psal 89. v. 3 4.28 c. to v. 38. The main Contents of this Psalm do I confess immediately relate to David and his Natural Seed Nor can this be questioned since the substance of what we have here recorded was by Nathan the Prophet expresly delivered to him from the Lord upon his declared intention to build an House to his Name 2 Sam. 7. 1 Kings 17. All which is afterwards particularly applyed to Solomon his Son who next succeeded him in the Throne 1 Chron. 22.10 1 Kings 6.12 And therefore the literal sense of this place so far as the words will bear it ought not to be excluded But yet this being granted 't will not therefore follow but that the former interpretation of the words may also be admitted Immediately they may respect David and his Seed and yet ultimately they may refer to Christ as prefigured by him Jesus Christ we know in the prophetick stile of the Old Testament is frequently called by the name of David Jer. 30.9 as Believers also are called his Seed 'T is not unusual therefore in this Book of Psalms to ascribe such things to David and Solomon being eminent Types of Christ as are either proper only to Christ the Antitype or applicable to them only as they were some way or other representative of him which is a thing so commonly known and evident in it self as that I shall not need to give my self or others the trouble to prove it And why may not the Psalmist be allowed to speak here in the same dialect principally intending Christ by what he relates of himself and natural seed Especially if it be considered that several expressions here used in this Psalm are such as signally belong to Christ as some of his Royal Titles and Jewels of his Crown As for instance his being The elect and chosen of the Lord Math. 12.18 Luke 23.35 His Holy One Acts 3.14 His First-born Heb. 1.6 His Mighty One Esa 9.6 Higher than the Kings of the Earth Phil. 2.9 Upon which account Calovius is positive in his assertion that the 19. verse of this Psalm is spoken unicè de Christo of Christ alone and not at all of David and his literal seed Besides many of the priviledges here mentioned were never in a literal sense made good either to David or Solomon or any of their succeeding Race though all to Christ As that his seed should be established for ever and his Throne to all Generations ver 4. That his hand shâ—uld be in the Sea and his right hand in the mighty Rivers v. 25. That he should be higher than the Kings of the Earth v. 27. That his Seed and Throne should endure as the days of Heaven ver 29.36 37. But when was David or Solomon or any of their Successors higher than the Kings of Assyria or Persia by whom they were carried Captives Or when did they rule from Sea to Sea from the Mediterranean to Euphrates Or how was his Throne and Seed established as the Sun and Moon in the Heavens for ever When not long after this Promise here recorded Coniah the Son of Jehoiakim and in him the whole Race of David were for their violating of God's Covenant finally rejected from sitting upon his Throne Jerem. 22.28 29 30. And by the succeeding Prophet 't is more than intimated that all this was but to make way for the Messiah who was principally intended in the Promise made to David Ezek. 21.25 26 27. in whom we find a punctual accomplishment of all here promised both as to the establishment of his Throne Heb. 1.8 and the extent of his Government Zech. 9.10 and the subjection of his Enemies Psal 110.1 and the exaltation of his Name and Power Rev. 17.14 and 19.16 To all which it might be added that the Pen men of the New Testament who best understood the meaning of the Spirit speaking by the Prophets in the Old do apply this Psalm at least several passages of it to Jesus Christ as may be seen by comparing these places following ver 3 4. with Acts 13.23 ver 26 27 28 29. with Heb. 1.5.8 ver 28.33 34 35. with Acts 13.34 ver 36 37. with Luke 1.32 33. If this then which is the judgment of most Interpreters upon the place may be admitted to be the Prophets meaning and intendment in this Psalm we have here an evident proof of a Covenant made with Christ represented to us by that made with David and his Seed But not to insist further upon this Scripture is not wanting elsewhere though not in express terms yet in words to the same import to bear witness to this Truth Hence we read of the Counsel betwixt them both Zech. 6.13 of a Command received from the Father for Christ to lay down his life for his sheep which were given to him Joh. 10.18 of his finishing the work which his Father gave him to do Joh. 17.4 of a promise of eternal life before the world began Tit. 1.2 of Grace given to Believers before the Foundations of the Earth were laid 2 Tim. 1.9 of his enduring the Cross and despising the shame for the joy that was set before him Heb. 12.2 and to name no more of his coming to do the will of his Father and having his Law within his heart Psal 40.8 And what was that but the mediatory Law which past betwixt him and the Father for his assuming the Nature of Man in order to his making satisfaction for him by his death and sufferings And therefore 't is said in the foregoing words a body hast thou prepared me for so the Author to the Hebrews renders those words of the Psalmist mine ears hast thou bored Heb. 10.5 of which more afterwards But if what hath been already said be not thought sufficient to demonstrate the truth of this Proposition let but these following Scriptures be consulted and weighed in an equal balance and I cannot doubt but they will abundantly satisfie the mind of the most scrupulous in this point excepting they be resolved contrary to the clearest evidence to adhere to their own mistaken sentiments Psal 2.7 8 9. Phil. 2.5 to the 12. 1 Joh. 10.15 16 17 18.27 28 29. and to name no more Esa 53. The very word Covenant 't is acknowledged doth not here occur But that 's not the thing in question whether this transaction betwixt the Father and the Son be here or elsewhere though that hath been already proved expresly called by that name for if nothing were to be owned for Divine Truth but what is so delivered to us in Scripture we must then
as were most requisite for the People of Israel and the succeeding Generations to be acquainted with Besides 't is impossible that the particularities of all transactions for so many hundreds of years should all be recounted and summed up in so short an History as that of Genesis Yet this we find that the Sons of Adam immediately upon the giving out of this gracious promise offer Sacrifice to the Lord which is a sufficient testimony 1. Of their own guilt that they had sinned and deserved to dye acknowledged in the death of the Sacrifice 2. Of their Faith in a Messiah and expectation of salvation by his death and sufferings typified in those of the Beasts they offered For as the Apostle argues in his Epistle to the Hebrews chap. 10.4 'T is impossible that the Blood of Bulls and Goats should take away sin And yet without shedding of blood he also tells us there is no remission chap. 9.22 and therefore by necessary consequence only by the blood of Jesus Christ which he also infers chap. 9. v. 10.14 3. Of their obedience and entire resignation of themselves to the Divine Will And in these three you have the substance of all that the Covenant requires on the Creatures part to be performed But what ever were the methods not particularly made known to us in which God treated the first Ages of the World yet so soon as ever he began to frame a peculiar People to himself and to make any inclosures wherein to plant an holy Seed he then more expresly engageth them to himself and makes them his by way of Covenant Thus he treats with Abraham Gen. 15.18 And afterwards with the Israelites the multiplyed Seed of Abraham Exod. 24. And because there were certain Shadows and temporal Appendices annext to this Covenant which were only suited to the infancy of the Church the present State of the Jews and therefore to be abolished at the appearance of the promised Messiah he further declares by his Prophets that when this should be done away he would yet make another Covenant with them and all his Saints comprehended under the name of Israel Jer. 31 32 33 c. Ezek. 34.25 and 37.26 which the Author to the Hebrews applies expresly to the Gospel times Heb. 10.16.8.9 10 11 12 13. As all our Mercies are purchased for us by the blood of Christ so they are given and conveighed to us only by the Covenant founded in his blood From first to last all 's by Covenant Doth he give Adam an earthly Paradise Abraham a blessed Seed Israel the Land of Canaan and the Saints in all ages a Crown and Kingdom of Life and Glory 't is still by Covenant Yea our very temporal Blessings become ours not by virtue of any absolute grant and donation but by a federal right 1 Tim. 4.8 And therefore 't is no good plea to argue thus Jesus Christ hath given full satisfaction to the Father and fulfilled all righteousness and purchased eternal life and glory and therefore there 's no doubt but our sins will be pardoned and our Souls saved No Whatever Jesus Christ hath done and suffered or purchased by either we for our parts can expect no more advantage by it than what the new Covenant makes over to us nor upon any other terms than what are therein propounded nor yet without presumption lay claim to any right or propriety in any of the benefits resulting from it unless we can first prove our selves to be within the Bond of the Covenant For though the satisfaction that Jesus Christ hath made be the foundation of our general hopes in God and incouragement in our addresses to him for mercy yet 't is the Covenant only that gives us interest and propriety PROPOS VIII Of the Nature of the New Covenant THIS New Covenant or Gospel Conveyance by which pardon of sin and eternal life the fruits of Christ's Purchase are dispensed to sinners 't is not a meer Will and Testament as some have imagined but in the true and proper sense of the word a formal Covenant By Covenant I mean a mutual agreement and stipulation betwixt God and the Creature whereby as he freely engageth himself to us to be our God i. e. to do us good and bless us and give us an everlasting happiness so we also on the other hand oblige our selves to God to be his People i. e. his Subjects to pay him as far as in us lyes that homage and observance which he requires of us that we may be partakers of the mercies promised This is properly a Covenant which will yet further appear when we come to speak of the terms of it But a Will or Testament is the act or instrument of some one single person whereby he gives according to the pleasure of his own will certain Boons and Legacies to some particular persons to be enjoyed after his decease without any stipulation made or required on their part in order to their having a right to or their receiving of them By this you see there 's a vast difference betwixt a Covenant and a Testament both in regard of the subject and terms and formal notion of both That 's the joint act of two or more This only of some one single person That stands upon certain terms and conditions to be performed This is at least may be absolute without any terms at all That is by mutual consent and stipulation This requires neither at least they are not necessary and essential to its Being No Goods or Lands we know are given at will and therefore called a Will without the consent of the Legatee thereto required nay many times without his knowledge And the Donations of the Testator however makes them his and gives him an undoubted right to them nay though he should despise them and ever after hate and revile the name of him that gave them But who will say that the great blessings of the Gospel pardon of sin and the favour of God and eternal happiness are thus dispensed to sinners That the Grant which God hath made of them is so wholly absolute as that it admits of no terms but that they may become ours without our knowledge or consent or professed willingness to accept them nay though we should hate and blaspheme that God that bequeathed them to us It 's true the Covenant it self was first framed by Divine Wisdom and Goodness before we had any intimations of it God did not ask the Creature whether he were willing that he should make a Covenant with him or how it should be made or what the terms should be No but being thus made and propounded to us we are now bound to give our own personal consents to the terms of it or else the blessings of this Covenant can never actually become ours I know no such Grant in Scripture made to any that whether they are willing or not to accept it and to promise obedience to their Maker he will yet remit their
sins and save their Souls Only he here declares that upon his Son's account he will do this for us provided we will take them upon his terms and entirely yield our selves up in subjection to him that hath purchased them for us But is it not frequently in Scripture called a Testament and the New Testament and doth not the Author to the Hebrews argue it to be so from the death of Christ whom he there expresly terms a Testator Heb. 9.16 17. 'T is true 't is here called a Testament and Christ a Testator But who knows not that the same thing may have different denominations according as it relates to different objects Thus Jesus Christ himself he is called a Prophet a Priest a King a Surety an Advocate c. But will it therefore follow that he 's no Advocate because a Surety or no King because a Priest and Prophet And so again the same Gospel Dispensation 't is exprest by several names 't is called a Gift a Promise a Royal Law a Testament a Covenant but we cannot thence infer that 't is no proper Covenant because term'd a Testament any more than that 't is no Law because a Gift and Promise All therefore that can rationally be deduced from hence is only this That there is some analogy or resemblance betwixt this Evangelical Conveyance and those Things the names of which it bears Thus as the Good Things therein dispenced are freely given to us so 't is a Gift As God therein becomes engaged to give them so 't is a Promise As we thereby are commanded and directed to obedience so 't is a Royal Law As 't is founded in the blood of Christ and became of force to our advantage upon his Death so 't is a Testament But still so as that our actual consent to the terms therein propounded are required in order to enjoying the Blessings promised and therefore still a Covenant And if we cast but our eye back upon the place before mentioned Heb. 9. we shall there find that the Mosaical Dispensation under which the People of Israel were is there also as well as that of the Gospel called a Testament which yet was and must by any that reads Exod. 24. be acknowledged to be a Covenant in a proper sense i. e as before exprest a mutual stipulation betwixt God and the Creature I but 't is not only called a Testament but the original word saith a Reverend Divine in the Hebrew and Greek Language which we translate Covenant signifies no more in the judgment of some learned Criticks than a Will or Testament Who these Criticks are is not mentioned nor shall I here stand to enquire The original word which we commonly translate Covenant in the Hebrew is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that 't is well known comes from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies either to chuse or to kill and eat which is the more usual signification of the word In the former it denotes a thing which two make choice of and mutually agree about In the latter it evidently relates to the usual manner of making Covenant in those days which was by Sacrifice the Parties passing through the midst of it being divided and thereby declaring their consent and confirming the Agreement Thus we read Jer. 34.19 And long before this the like observance we find in God's first covenanting with Abraham Gen. 15.10 which was also as appears from the Testimony of their own Prophets and possibly by derivation from the Jews in use amongst the ancient Heathen So that take the word in what sense we please either as it signifies to chuse or to kill and divide it is so far from being appropriate to a Testament as that 't is most properly applicable to a Covenant And therefore commonly rendred by those best skilled in the Hebrew Language by Foedus and Pactum And as for the Greek word which we translate Covenant though according to its etymology it may signifie to dispose or order any thing in general whether it be by Free Gift or Promise or Testament or Covenant or any other way yet it also signifies to bargain or agree or Covenant with another as is well known to such as are skilled in that Language But suppose after all that the original words should import no more than a Will or Testament yet 't will not therefore follow that they are not to be taken in any other sense Since words we know receive their principal stamp and authority from common use which not rarely gives them a various yea sometimes a far different sense from that which they received at their first birth and primitive institution The great thing therefore to be considered is not what these words may or according to their original notations ought to signifie but rather what is the true and most proper Scriptural use of them for from thence especially we must take the signification of all such words as are expressive of revealed Truths But besides what hath been already said upon this Argument take these following Considerations which will more abundantly evidence that the Gospel Dispensation is properly Foederal and not meerly Testamental and that both the Hebrew and Greek words import as much 1. This is the most frequent use of these words in Scripture As for the Hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 't is almost every where in the Old Testament made use of to signifie a Covenant but rarely if at all to signifie a meer Will and Testament For the proof of this it were easie to produce a cloud of Witnesses but these few following may be sufficient to shew us the true use and meaning of it Deut. 4.13 and 18. ver Levit. 26.9.14 15 and 16. verses Josh 24.25 And for the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 though it sometimes be rendred a Testament yet to any one that shall but peruse these following Texts instead of many more which might be alledged 't will be sufficiently evident that 't is also used to express a formal Covenant Acts 7.8 Rom. 9.4 2 Corinth 3.15 Gal. 3.15 and 17. ver Eph. 2.12 Besides 't is here to be noted that this Greek word which the Writers of the New Testament so frequently make use of is borrowed from the Septuagint who constantly render the Hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So that if that according both to its notation and use signifies a Covenant so must this also being always put for it in the most authentick translation of the Old Testament whence 't is taken 2. The account which Scripture gives us of the way and method in which God hath been pleased to treat with Man concerning eternal life and happiness doth necessarily infer that 't is by Covenant in a proper sense that these Blessings are made over to us Consult but those two famous places before mentioned Gen. 17. where God treats with Abraham and Exod. 24. where God
to whom all the promises of the Covenant did belong and consequently that the rest of the Nations whom they termed Gentiles could have no lot or portion in this matter but were eternally excluded from all hopes of acceptance with God otherwise than by becoming Proselytes to the Religion of the Jews These were the two great things in debate betwixt the Apostle and the Jewish Rabbies viz. upon what account a sinner might be justified and saved and who were the persons whether Jews or Gentiles or both to whom the Promises of the New Covenant did belong To the first the Apostle makes this reply Gal. 2.16 that a man is not justified by the works of the Lw but by the Faith of Jesus Christ which he makes good to them by several Arguments which I must not now insist upon and particularly from the example of Abraham in whom they so much boasted He himself was justified by faith and not by works Gal. 3.6 And as to the second he proves to them First That they were not therefore to repute themselves the blessed Seed of Abraham and Heirs of the Promise because they were naturally descended from him and so had Abraham to their Father Rom. 9.7 The Seed of Abraham it was multiplex not one but divers one by Ishmael and another by Sarah Now if they were the Children of the Promise quà filii as they were the natural Sons of Abraham then Ishmael as well as Isaac and Esau as well as Jacob should have inherited the Blessing Yea but the Promise was not made to Seeds as of many but to one Seed only which he in this second place proves to be only such whether Jew or Gentile that should as Abraham did believe in Jesus Christ and do the works of Abraham Such as elsewhere 't is exprest that were Jews inwardly and whose circumcision was that of the heart and in the Spirit and not in the letter Rom 2.28 29. Such as were born of the Spirit and not of the Flesh Gal. 4.29 Such as are not only of Israel but Israelites indeed Rom. 9.6 Such as walked in the steps of the Faith of Abraham Rom. 4.12 These he tells them were truly and only to be reputed the Children of Abraham Gal. 3.7 and Heirs of the Promise Gal. 3.29 and the Seed of Abraham in the beginning of the same Verse and the Seed to whom the promise was made ver 19. of the same Chapter and therefore Children of the promise Gal. 4.28 Yea though they were Gentiles and of the most vile and despicable amongst the Gentiles Scythians and Barbarians yet upon believing they were to be owned for the Children and of the blessed Seed of Abraham Gal. 3.26 for there is no difference saith the Apostle to the Romans chap. 2.22 and 10.12 And if no difference no distinction and so still but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one Seed And consequently all the Blessings and Priviledges of the Covenant made with Abraham did equally belong to them with the Jews And 't is observable how much the Apostle both here and elsewhere labours in this argument v. 8. of this Chapter The Scripture foreseeing that God would justifie the Heathen through Faith preached before the Gospel to Abraham saying In thee shall all Nations be blessed And ver 9. So then they which be of Faith are blessed with faithful Abraham And ver 13 14. Christ hath redeemed us from the curse of the Law c. That the blessing of Abraham might come on the Gentiles through Jesus Christ And Rom. 3.29 30. Is he the God of the Jews only Is he not also of the Gentiles yes of the Gentiles also seeing it is one God which shall justifie the circumcision by faith and the uncircumcision through Faith which he prosecutes more at large chap. 4. ver 9 10 11 12 13.16 17. Thus you see how much the Apostle labours as his great design to demonstrate to the Jews that the Gentiles were included in the Promise made to Abraham and were to be blessed in and with him Yea but upon what account Why because they also were Children of the promise Gal. 4.28 and that Seed to whom the Promise was made Rom. 4.13.16 But how come they to be of his Seed being not of the stock of Israel Why by being of the Faith of Abraham Rom. 4.12.16 that is by believing in Jesus Christ Gal. 3.26 And from hence 't is clearly to be inferred that the Jews had no cause either to boast of their being the Children and Seed of Abraham unless with him they did believe or to exclude the Gentiles from being so if they did believe since 't was not Birth or Nation but Faith that entitled them to be his Seed Thus the Argument runs clear and is convictive But if by Seed here we understand Christ personal and not Christ mystical that is Believers in Christ his argument is neither proper nor conclusive at least not so evident and sutable to the Apostles main intendment in the words 2. This sense of the word is most agreeable to that account which we have here and elsewhere given of this Covenant made with Abraham The great thing promised in this Covenant was the giving of a Messiah in whom all the Nations of the World should be blessed Luke 1 68 69 c. And that by Faith in him their iniquities should be forgiven Rom. 4.7 8. and they justified Gal. 3.8 and freed from the curse ver 13. and receive the Spirit ver 14. and be admitted to the inheritance ver 18. and have righteousness and life ver 21. All which is said to be confirmed of God in Christ ver 17. of the same Chapter Now all these priviledges which are but so many branches of the Covenant they are here made expresly not to Christ but to Believers as the Seed of Abraham Nor can they any way possibly be applicable to Christ himself For he is the person here promised and therefore not the person to whom the promise is made The Father did not Covenant with Christ to give him Christ that 's a Position so absurd that the Reason of man can never give entertainment to it but to give him to Believers they are without doubt the parties to whom God engageth to give the Messiah And 't is as evident also that the several Blessings of the Covenant before mentioned were promised to them and not to him For had he any sins to be forgiven or was he to be freed from the Curse of the Law who therefore came into the World that he might bear the Curse for us or did he stand in need of an inheritance righteousness and life Since therefore the several particulars of this Covenant with Abraham are made over to him and to his Seed and since by his Seed in this place cannot be meant Christ the blessing therein promised being not compatible to him but to Believers it necessarily follows that by Christ in the Text we are to understand not Christ
wickedness and kept their weapons in their hands to fight against him This you will grant would undoubtedly be an act of free Grace and favour in the Magistrate yea but would it do you think be to his honour Some few profligate persons possibly who hoped for impunity by it might cry him up as wonderfully gracious and indulgent but would any wise and sober Man commend him for it Surely if he had had any love to justice and righteousness or any regard to his own credit or any due care and respect for his Laws and Governmâ—nt he would never have been guilty of so imprudent and unadvised an action He would never thus have countenanced such impieties and encouraged Men to rebell against him would not this be the plain sense and interpretation of such an act of Grace Just thus do these Men honour God and Christ that make his Grace to be so free as to save impenitent and unbelieving sinners But if it be certain that there is no such free Grace in God nor no such righteousness in Christ as may be sufficient to save such sinners as these then 't is also as certain that the conditionality of the Covenanâ— requiring our personal repentance and faith and holiness in order to our Salvation is no way inconsistent with or derogatory to that stated notion we have of both in the Gospel though it be to those wild notions of them that wicked Men vainly fancy to themselves which I shall yet more plainly demonstrate by shewing first what Grace properly is secondly what is absolutely necessary to make it free 1. Grace properly signifies no more than love and kindness favour and friendly acceptance or bounty and benâ—ficence Luke 1.30 Fear not saith the Angel there to Maâ—y for thou hast found 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fâ—vour with God and ver 28. thou art greatly or highly favoured 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which we render in the margin graciously accepted or much graced So Luke 2.52 't is said of Jâ—sus Christ that he encreased in wisdom and stature and favour 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with God and Man Acts 2.46 They eat their meat with gladness and singleness of heart saith Luke there of those primitive converts praising God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and having favour with all the people And Joh. 1.17 The Law came by Moses but Grace and truth by Jesus Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is elsewhere rendred love and kindness And to name no more 1 Cor. 16.3 Whomsoever you shall approve by your letters them will I sâ—nd to bring your liberality 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is your charity as we speak or kindnâ—ss in your liberal contributions for the relief of the poor Saints at Jerusalem In which sense you have the same word taken 2. Cor. 8.4 And therefore whâ—n the fruits of the Spirit as Faith and Love and Hope c. are called Graces as we say the Grace of Faith and the Grace of Repentance c. this is not to be understood in a proper sense for so they are not Grace but metonymically and by way of derivation only either because they come from the special love and favour of God and so are the effects of it or because they render us acceptable to God and so become the objâ—cts of his love upon which account 't is called by the Schoolmen Gratia gratum faciens In the first sense thâ—y are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quia 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the second quia By the Grace of God then we are here properly to understand his love and favour and kindness and good will and beneficence to the Sons of Men. 2. But secondly that all this may be truly said to be free free love and free kindness and free beneficence there is nothing more required but that it be not deserved For if I cannot possibly by any thing that lies within the compass of my power to do merit or deserve the least favour or kindness from the hands of another then whatever I receive from him must be acknowledged due to his free love and bounty This therefore I shall take for an undoubted axiome that as what I deserve is my due so that also is undoubtedly free that is undeserved And therefore notwithstanding all that hath been said concerning the conditionality of the Covenant and the necessity of our personal performance of the Conditions of it that of the Apostle will still stand firm Eph. 2.8 By Grace ye are saved through faith and not of your selves it is the gift of God Because it is not possible for any Creature to merit or deserve any thing at the hands of God much lâ—ss such transcendent favours as to be made the Sons of God and Hâ—irs of Glory For who ever merits any thing of another by any thing he gives or doeth that gift or action of his that it may become meritorious or deserving it must of necessity have these four qualifications or properties annexed to it 1. It must be de prâ—prio Somewhat that is his own Otherwise he properly gives nothing but he rather from whom he received it As he thâ—t takes an hundred pound from one Man and gives it to another deserves nothing for such a gift since properly he gives nothing that is his own 2. It must be ex indebito somewhat that is not antecedently due to the party to whom 't is given And therefore no man is judged worthy of a reward that pays no more than the debt he owes 3. It must cedere in lucrum alteri be some way or other beneficial and for the advantage of another and not only to my self or else wherein do I oblige him 4. There must be a due proportion betwixt the datum and acceptum that which is done or given and that which is received by way of reward for it For which reason we say he that gives a peny cannot deserve a pound much less he that gives a farthing deserve millions Now upon all these accounts 't is absolutely impossible that any creature should merit or deserve pardon or grace or glory or any thing from God and therefore all still must needs be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 freely of his grace as the Apostles phrase is Rom 3.24 For first 1. 'T is not properly our own but the Lords whatever we render to him What hast thou that thou hast not received saith the Apostle 1 Cor. 4.7 'T is not only his corn â—nd his wine and his wool and his flax by â—hich we are fed and cloathed as the Prophet â—peaks Hos 2.9 but his strength his assistance â—y which we are inabled to perform all our works 2 Cor. 3.5 'T is he that breaths upâ—n these dry bones and causeth the spirit of â—ife to enter into them Eph. 2.1 'T is he â—hat strengtheneth us with might in the inâ—er man Eph. 3.16 And 't is he that workâ—th in us both to will and to do of his good â—leasure Phil. 2.13