A
TREATISE
OF THE
Covenant of Grace:
WHEREIN
The graduall breakings out of Gospel-
grace from Adam to Christ are clearly discovered,
the differences betwixt the old and new Testament are
laid open, divers errours of Arminians and others are
confuted; the nature of Uprightnesse, and the way
of Christ in bringing the soul into Communion
with himself:
Together with many other Points, both doctrinally and
practically profitable, are solidly handled.
By that faithfull servant of Jesus Christ, and Minister
of the Gospel, J o h n B a l l.
Published by S i m e o n A s h.
I the Lord have called thee in righteousnesse, and will hold thine hand, and will
keep thee, and give thee for a Covenant of the people, for a light of the Gen-
tiles. Isai. 42. 6.
But ye are come unto mount Sion and unto the city of the living God, the heavenly
Jerusalem, and to Jesus the Mediatour of the new Covenant, and to the bloud of
sprinkling, that speaketh better things then that of Abel. Heb. 12. 22, 24.
The secret of the Lord is with them that fear him, and he will shew them his
Covenant. Psal. 25. 14.
L O N D O N,
Printed by G. Miller for Edward Brewster on Ludgate hill neer
Fleet-bridge at the Signe of the Bible. 1645.
To the Christian Reader.
Good Reader,
WE doe not conceive it necessary, to give credit unto the ensuing Treatise by our Testimony, seeing the learned, and holy works of the Reverend Authour doe abundantly praise him in the gate. His Catechisme, with the exposition thereof; his Treatise of the life of Faith, together with other Books more lately published, tending to reconcile the differences of these times, doe sufficiently witnesse to the world, both his great abilities and Pietie. And if God had been pleased to lengthen his life, we believe, he might have been very serviceable, in seeking to reconcile our present sad differences about Church-Government, because (as we understand) he had thorowly studied all those Controversies. But seeing the Lord hath deprived us of his help in that kinde, we are right glad, that the Church shall have the benefit of any labours, which he hath left for publike use, and in speciall of this subject (the Covenant of Grace) so needfull and profitable. And that acquaintance which we had with this faithfull servant of Jesus Christ, doth incline us with all willingnesse, to give our approbation of this piece, although our manifold imployments have not suffered us to peruse it, so exactly, as otherwise we should have done.
We shall desire, that by thy faithfull improvement hereof, thy knowledge of the fœderall transactions betwixt God and his people, through Jesus Christ, may be much augmented, unto his honour, and thine everlasting happinesse, in him, in whom we are,
Thy faithfull Friends,
| Edward Reynolds. | | Thomas Hill. |
| Daniel Cawdrey. | | Anthony Burgess. |
| Edmond Calamy. |
To the Reader.
Good Reader,
THe worthy Authour of this Treatise (who was my very dear and much honoured friend) bequeathed unto me, as a legacie of his love, this, with the rest of his Manuscripts. This piece he prepared for the Presse, purposing the enlargement of it, if the Lord had continued his life and health: and I am confident, it would have come abroad better polished; if he having compleated it, had then survayed the whole fabrick, when set together. Although at the first I was unsatisfied in mine own thoughts, whether I should adventure the printing of it, because imperfect, yet upon the importunity of Friends, being incouraged by the judgement of some Reverend Divines, who had perused it, I have now made it publike, without any addition, diminution, or alteration. The subject of the book is excellent, profitable and necessary; even, the mystery which hath been hid from ages and from generations,Col. 1.26. but now is made manifest to the Saints. That blessed Apostle, who experimentally understood the utmost worth of humane learning, did yet contemne it, in comparison of that knowledge which is taught in this Treatise. I determined not 1 Cor. 2.2.(saith he) to know any thing among you (among you, knowing Corinthians,) save Jesus Christ. Yea, doubtlesse, I count all things but losse,Phil. 3.8. for the excellency of the knowledge of Christ Jesus my Lord. Oh how incomparably sweet and satisfying is it unto a self-studying Christian soul, to be acquainted with the faithfull engagements of the Almighty Majestie, unto the poor penitent sinner, through that Son of his loves, in a Covenant of free, rich, everlasting grace! This Covenant being transacted betwixt Christ and God, here, here lyes the first and most firm foundation of a Christians comfort. I will give thee for a Covenant of the people,Isai. 49.8. and will establish the earth, &c. All the promises of God in him are Yea, 2 Cor. 1.20.and in him Amen, to the glory of God. Therefore the Servants of the most High (notwithstanding their own changeablenesse and unworthinesse) may hold up their hearts and hopes to enjoy all Gospell-Prerogatives through him, because God hath said, Isai. 55.1,3.I will make an everlasting Covenant with you, even the sure mercies of David. The right understanding and the fruitfull improvement hereof, will be seasonably supporting and solacing to Gods people in these dolefull distracted times. We have, through Gods mercy, a glorious work, the work of Church-Reformation under hand, now, though difficulties, delayes, and oppositions, doe cast discouragements upon our hearts, yet from hence, we have heartning. The mountains shall depart, Isai. 54.10.11.12.and the hils be removed, but my kindnesse shall not depart from thee, neither shall the Covenant of my peace be removed, saith the Lord, that hath mercy on thee. Oh thou afflicted, and tossed with tempests, and not comforted, behold, I will lay thy stones with faire colours, and lay the foundations with Saphires, &c. And when bloudy oppressours prevail and prosper, we may thus plead with our God, Psal. 74.20. Have respect unto the Covenant: for the dark places of the earth are full of the habitations of cruelty. For the tenour of the Covenant which God makes with Christ and his spirituall seed, runs thus, Psal. 89.31,32.If they break my statutes, and keep not my commandments: Then will I visite their transgressions with the rod, and their iniquities with stripes. Nevertheless, my loving kindnesse will I not utterly take from him: nor suffer my faithfulnesse to fail. My Covenant will I not break, nor alter the thing that is gone out of my lips, &c., And, Zech. 9.11.As for thee also, by the bloud of the Covenant, I have sent forth thy prisoners out of the pit, wherein is no water. How pretious beyond all expressions are the treasures of Gods love in the Covenant of Promise! These mines are digged up and discovered in this discourse, many obscure Scriptures, full of rich Gospell-Grace are here interpreted from the originall languages, and by a judicious comparing of one place with another. The book (I believe) will commend it self unto the considerate Reader: and because so many godly, learned, well-approved brethren, have been pleased to honour it with their attestation, therefore my further testimony would be altogether needless and unseasonable. If the phrase of speech seeme sometimes knotty and unusuall, I desire that serious attention may take off that discouragement. A little diligence doth often conquer great-appearing difficulties, and love of truth will make laborious in searching after the knowledge of it. The Lord direct and prosper thy perusall of this Treatise, that thereby thy soul may be edified in grace and comfort, through the accomplishment of his glorious Promises in the Lord our Saviour, in whom, and for whom, I will endeavour to approve my self,
Thy faithfull Friend and Servant,
June 12.
1645.
Simeon Ash.
The Contents of the severall Chapters.
Of the first part.
| 1. | Of the significations of the word Covenant. | pag. 1. |
| 2. | Of the Cov. God made with man in the state of Innocency. | p. 6. |
| 3. | Of the Covenant of grace in generall. | p. 14. |
| 4. | Of the Covenant of promise. | p. 27. |
| 5. | Of the Covenant of promise made with Adam immediately upon | |
| his fall. | p. 36. | |
| 6. | Of the Covenant of grace, as it was made and manifested to | |
| Abraham. | p. 47. | |
| 7. | Of the Covenant of grace under Moses till the returne of Israel | |
| from the Babylonish captivity. | p. 92. | |
| 8. | A particular explication of the Covenant, that God made with | |
| Israel and what Moses brought to the further expressure of the | ||
| Covenant of grace. | p. 122. | |
| 9. | Of the Covenant that God made with David. | p. 143. |
| 10. | Of the Covenant that God made with Israell after the Babylonish captivity. | p. 156. |
| 11. | Of Truth and uprightnesse. | p. 166. |
The second part |
||
| 1. | Of the New Testament, or Covenant, and how God hath revealed | |
| himselfe herein. | p. 194. | |
| 2. | Christ the Mediatour of the New Testament, for whom he dyed | |
| and rose againe. | p. 203. | |
| 3. | How Christ hath fulfilled the office of Mediatour, or how he is the | |
| Mediatour of the New Testament. | p. 264. | |
| 4. | How Christ doth bring his people into Covenant, or fellowship with | |
| himselfe. | p. 323. | |
| 5. | How Christians answer to the call of Christ, and so come to have | |
| Fellowship with him. | p. 345. |
Errata
| Pag. 1. l. 1. marg. ברית | p. 12. l. 23 r. how that faith which the exact justice in the Covenant of nature presupposeth |
| p. 16. l penult. r. with Christ. | p. 37. marg. τρίβοι αἰώνιοι & post. αἰσχυνή |
| p. 41. l. ult. dele is. | p. 54. mar. ἤκην ὑλώδης. |
| p. 56. marg. parvo nesciat. | p. 70. l. 26. r. challenge that. |
| p. 73. lin penult. אחר | p. 143. lin. ult. ὕψωσας. |
| p. 204. l. 30. positions. | p. 258. lin. ult. and then |
| p. 262. l. 1. believe not. | p. 268. l. 5. dele as. |
| p. 278. l. 11. surrogation. | p. 279. l. 23. כפר |
| p. 280. l. 35. dele which is penall only, not sinfull. | p. 287. l. 4. ἀντίψυχος. |
| p. 290. l. 30. payeth. | p. 301. l. 13. never. |
| p. 309. mar. ὑψηλὰ, ὑψίστοις, &c. | p. 317. l. 20. the former by reall union, that is. |
| p. 320. l. 2. or which are. l. 3. are the works. | p. 330. l. 19. deferred, l. 21. deferred no longer. |
| p. 149. l. 1. 2 Sam. 23. 5. |
A
TREATISE
OF THE
Covenant of Grace.
C h a p. I.
Of the significations of the word Covenant.
בריח à
place, Where the LXX. and Theodotio translate it διαθήκη, Symmachus and Aquila turne it συνθήκη. Psal. 25. 14. Nor is it a thing unusuall with classicall Authors of the Greeke tongue to use the word διαθήκη in the generall signification; For Camerarius citeth out of Aristophan. de Avibus, διαθεῖναι, διαθήκην, used for to make a Covenant. The Papists carpe at our Interpreters, because they render the word Covenant, rather then Testament: for they would have it to signifie a testamentary disposition. But they are deceived, for the signification of the word is more generall: and the Apostle Heb. 9. 16. argueth not from the simple signification of the word, but the circumstances of the Covenant. In a Covenant and Testament both, there is an ordination and disposition of things according to pleasure: and the Greeke phrase in the New Testament doth follow the received Interpretation of the Septuagint; although in this the Covenant of Grace is like to a Testament, that it is not established but by the death of the Mediatour as of a Testator.
The Covenant in Scripture doth sometimes signifie an absolute Promise of God, without any stipulation at all, such as was the Covenant which God made with Noah presently after the Floud, promising freely, that he would never destroy man and beasts with an universall deluge of water any more. Gen. 9. 11. Sept. στήσω την διαθήκην. And that Covenant of Peace, and everlasting Covenant which God made with Phinehas, that he and his seed after him should have the Covenant of an everlasting Priesthood. Numb. 25. 12, 13. Of this kind is the Covenant wherein God promiseth that he will give his elect faith and perseverance, Jer. 33.20. to which promise no condition annexed can be conceived in mind, which is not comprehended in the Promise it selfe. Heb. 8. 10.
But oftentimes in holy Writ the name Covenant is so used, that in it is plainly signified a free Promise of God, but with stipulation of duty from the reasonable creature, which otherwise was due, no promise comming betwixt, and might have been exacted of God, and ought to have been performed of the creature,Psal. 50.16. Syr. Quid tibi & libris præceptorum mearum, quod assumpseris pactum meum.. if God had so pleased, Psal. 50. 16. and 25. 10. Psal. 44. 17. For a Covenant is quiddam complexum, implying two things, distinguished either re or ratione, the one covenanting, the other restipulating or accepting. As also two parts covenanted. First, the giving of some future good. Secondly, the retribution of some performance. The first without the second, is no more then a Promise: the second without the first is no lesse then a Law, though the Apostle, Gal. 3. 22. makes another opposition of Law and Promise, nature and faith, workes and Christ, for that is from a divers acceptation of the Promise. But when two persons upon these two parts concurre, it is that we call a Covenant properly: though tropically sometimes the Promise, and sometimes the stipulation only is noted by the Covenant. Psal. 50. 5. Nehem. 1. 9. Gen. 17. 7, 9. and sometimes the seale of the Covenant is called the Covenant. Gen. 17. 10, 11.
This distinction of the Covenant depends upon a distinction of Gods love; for there is a love of God towards the creature, whence all the good that is in the creature doth flow, and there is a love of God vouchsafed to the creature, and that for those things which it hath received, not of it selfe, but of God, as it was beloved with that first love. That we may call primary or antecedent (for distinction sake) this secondary or consequent love. From that flowes both the making and fulfilling of the Absolute Covenant: on this depends the fulfilling of the Covenant, whereunto a restipulation is annexed, but not the making thereof. For in the Absolute Covenant there is nothing in the creature that might move God, either to promise, or to performe what he hath promised: but in the Covenant to which a stipulation is annexed, God fulfils what he promised, because the creature exhibits what was exacted, although this that God hath entered into such a Covenant, and promised so great things unto him that performed such and such obedience, that wholly proceeds from the antecedent love, and free pleasure of Almighty God. The essence of the Covenant properly consisteth in the Promise and stipulation: But the words of the Covenant containe obedience required of God, and promised of them in Covenant, and so by a Metonymie are called the Covenant. Exod. 34. 27, 28. Deut. 29. 1. Jer. 11. 2, 3, 4. and 34. 13, 14. The Tables of the Law were the Tables of the Covenant. The Covenant and Law differ, as friendship and tables obligatory to friendship: he that violates these, is convinced to breake this: Heb. 8. 1, 2. and the tables of the Covenant of Law are called the Covenant or Testament, and the Book of the Covenant. Exod. 24. 4, 7. 2 King. 23. 2. A Covenant is made betwixt men of those things, which either were not due before, or were not thought to be due, which are made firme, stable and due by the very Covenant, so that by the Covenant new right is acquired or caused, either to one or both, who Covenant betwixt themselves of any matter. Therefore the Covenant of God doth contain new things, great, and in no wise due, which of his meere pleasure God offers unto us. Now where there is huge and infinite disparity, there can be no assurance of this so great a gift, but the certaine Word of God, and the assured Promise of him who doth never lie, nor change. That therefore Man should enter into Covenant with God, it was necessary that men should first give credit to the Word of God, and then that they should hope for those things which exceed their capacity, and so at last trusting in God and obeying, they should obtaine the good things promised:Exod. 24.6,7,8. and therefore the words of the Covenant may well be put for the Covenant. Neverthelesse in making Covenant with the creature God is not tied to verball expressions, but often he contracts the Covenant in reall impressions in the heart and frame of the Creature, which is apparent in the Covenant so often mentioned with the unreasonable creature, and this was the manner of covenanting with our first parents in the state of Innocency: but is most observable in the restored reasonable creature, when God shall put his Lawes into their hearts, and write them in their inward parts, Jer. 31. 33. and the more perfect the creature growes, the more reall shall the impression be: But yet in all ages of the Church past, and so to the end of the world, God hath ever, and ever will make expressions outward of this his Covenant with mankinde. The Covenant is one thing, the name of the Covenant another. For the Covenant includes the whole reason of the Covenant with the circumstances: but the name sometimes is attributed to some circumstances. So the Covenant may be said to be the same and not the same, that which is the same in substance, varieth in manner and circumstances. Deut. 5. 2, 3. and 29. 1. and 4. 31. Nor is it a thing unusuall in Scripture, that this should be affirmed of one, and denyed of another, which is more illustrious in one then in another, though it be common to both, as Matth. 15. 24. Interpreters of Scripture give this rule, when it seemes to deny the very essence of the thing, it doth deny only some circumstance or respect, Mark 9. 37. He that receiveth me, doth not receive me: which negation properly respects the degrees.See Jer. 23.7.
Isai. 43.18 Joh. 5. 45. There is one that accuseth you, even Moses, that is, Moses primarily and especially, Gen. 45. 8. God sent me hither: when God and his brethren had done it, but in a divers manner.
C h a p. II.
Of the Covenant God made with man in the state of Innocencie.
IT hath pleased God to deale with the reasonable creature, by way of Promise and restipulation, that is, by way of Covenant: In which God himselfe is one partie covenanting and promising, and the whole reasonable creature, the other restipulating and obeying. The thing holden out by God is eternall life with all immediate blessings, the condition on the part of the reasonable creature is free, ready and willing obedience, whether from nature or grace. The causes why God made choice to deale with the reasonable creature in this manner are principally three. First, that the creature might know what to expect from the Creator, into what state soever cast. Secondly, that the same creature might alwayes recognize, and acknowledge what to retribute. Thirdly, Such manner of dealing suites best with the nature of the reasonable creature, and his subordination to the Almighty. But passing by what might be spoken of the Covenant with reasonable creatures, both men and Angels: we will only consider what Covenant God hath made with mankind, because the knowledge thereof doth in speciall manner concerne us, and in the unfolding thereof the Scripture is most plentifull. We reade not the word Covenant betwixt God and man, ever since the Creation, both in Innocency, and under the fall; but we have in Scripture what may amount to as much. As in Innocency God provided and proposed to Adam, eternall happinesse in the present injoyments, and cals for perfect obedience: which appeares from Gods threatning, Gen. 2. 17. For if man must die if he disobeyed, it implies strongly that Gods Covenant was with him for life, if he obeyed. And after the fall, it is most evident, God was pleased to hold this course with man, in all ages and conditions, but with some tions, as seemed best in his infinite wisedome, and best fitted the present condition of the creature. In this manner hath God afforded both the prime and secondary good unto man under Covenants and seales, that he might have the greater assurance, so long as he walked in obedience: and herein God was pleased to condescend to mans weaknesse, and for the confirmation of his faith to adde Seales to his Covenants, in all times to bind the bargaine. The Covenant in generall may be described, a mutuall compact or agreement betwixt God and man, whereby God promiseth all good things, specially eternall happinesse unto man, upon just, equall and favourable conditions, and man doth promise to walk before God in all acccptable, free and willing obedience, expecting all good from God, and happinesse in God, according to his Promise, for the praise and glory of his great Name.
The Author of the Covenant is God, not God and man, for God doth enter into Covenant with man, not as his equall, but as his Soveraigne, and man is bound to accept of the conditions offered by the Lord. There can be no such equality of power and authority betwixt God and the creature, as that he should indent with the most High, but he must accept what the Lord is well-pleased to offer and command. The Covenant is of God, and that of his free grace and love: for although in some Covenant the good covenanted be promised in justice, and given in justice for our workes: yet it was of grace that God was pleased to bind himselfe to his creature, and above the desert of the creature: and though the reward be of justice, it is also of favour. For after perfect obedience performed according to the will of God, it had been no injustice in God, as he made the creature of nothing, so to have brought him unto nothing: it was then of grace that he was pleased to make that promise, and of the same grace his happinesse should have been continued. The partees covenanting are God and man: for God promiseth unto man upon condition, and man promiseth unto God what he requireth. In respect of Gods promise the Covenant is called his: but in respect of the conditions,Zech. 9.11.
In the bloud of thy Covenant.
Sept. δὶαθήκης σου. it may be called mans. God promiseth freely to recompence the good of obedience, which is already due, and might be exacted without promise of reward; man promiseth to pay that debt of duty, which he oweth unto the Lord, in respect of the manifold relations, wherein he stands obliged unto him. The forme of the Covenant stands in a Promise and restipulation, To will and to nill the same things is the sure bond of all amity and friendship. Now because the communion betwixt God and us is of infinite disparitie, therefore his will is a Law to us, and our obedience is true love to him. wherein the Lord, though he might have required the whole debt of obedience, without promise of reward, in respect of the good things already bestowed upon the creature, yet to the end that man might yeeld cheerfull and free obedience, he first bound himselfe to reward the obedience of man, before he bound man unto him in obedience.
The Subject of this Covenant in generall is man not differenced by speciall respects: for as the Law was given, so the Gospell is revealed to man. Man in this or that speciall consideration is the subject of the Covenant, as it is divided for kinds, or altered for circumstances, and degrees: but man is the subject of the Covenant without such particular considerations. The Lord having respect to the mutability and weaknesse of mans nature, was pleased, so to try his obedience by Symbolicall precepts, so to evidence the assurance of his faithfull promise by outward seales: but when the creature shall grow to absolute perfection and unchangeablenesse, such symbolicall precepts and outward seales shall cease as needlesse. The good promised is eternall blessednesse with all good things that doe accompany it, or belong thereunto: the good required is obedience to the just and righteous Commandement of God, which he as our Soveraigne Lord doth claime and call for, according as he shall prescribe and appoint. The end thereof is the glory of God, viz. the praise of his wisedome, justice and bountie. And in all these things the Covenants howsoever divided in kinds, or varied in degrees and circumstances, doe sweetly consent and agree. But seeing the Covenant is not one, but manifold, both in kinds and degrees, we must distinguish it, and weigh more diligently what doth agree to every kind, and wherein they agree, and wherein they differ one from another. Some distinguish thus, the Covenant is either of Nature, or of Grace, or subservient to both, which is called the Old Testament. Others thus, the Covenant is Legall or Evangelicall, of works, or of grace. The Covenant of workes, wherein God covenanteth with man to give him eternall life upon condition of perfect obedience in his owne person. The Covenant of Grace, which God maketh with man promising eternall life upon condition of beleeving. And this distinction is one for substance with the former: and with that which may be taken from the speciall consideration of the subject with whom it was made, scil. the Covenant made with Adam in the state of Innocencie, or with man after the Fall. We reade not in Scripture, the Covenant of works, or of grace totidem syllabis: the neerest we come to it is is Rom. 3, 27. the Law of works opposed to the Law of faith; which holds out as much as the Covenant of workes, and the Covenant of Grace. For there the Apostle is disputing about justification, and by consequent eternall Salvation, which is Gods part to give under a Covenant. But of this hereafter. The Covenant which God made with our first parents, is that mutuall contract or agreement, wherein God promised eternall happinesse to man upon condition of intire and perfect obedience to be performed in his owne person.
The Author of this Covenant was God his Creator and Soveraigne, who had bestowed many and great blessings upon man, furnished him with excellent abilities, and enriched him with singular priviledges. This Covenant God made in Justice; yet so as it was of Grace likewise to make such a free promise, and to bestow so great things upon man for his obedience. God did in strict justice require obedience, promise a reward, and threaten punishment: but yet as bountifull and gratious unto his creature, intire and perfect, if he should so continue. God did in justice proportion the reward and the worke, the weight of the blessing promised, and the work of obedience required: but yet I cannot thinke it had been injustice in God to have given lesse, or not to have continued so great things to man, so long as he continued his obedience: No, God was pleased to manifest his goodnesse to man continuing in obedience, no lesse then his justice, as formerly in creation he had shewed himselfe exceeding gratious to man, above other visible and corporall creatures.
This Covenant God made with man without a Mediatour: for there needed no middle person to bring man into favour and friendship with God, because man did beare the image of God, and had not offended: nor to procure acceptance to mans service, because it was pure and spotlesse. God did love man being made after his Image: and promised to accept of his obedience performed freely, willingly, intirely, according to his Commandement. The forme of this Covenant stood in the speciall Promise of good to be received from justice as a reward for his work, Doe this and live: and the exact and rigid exaction of perfect obedience in his own person, without the least spot or failing for matter or manner. The good that God promised was in it kind a perfect systeme of good, which was to be continued so long as he continued obedient, which because it might be continued in the eye of creating power for ever, we call it happinesse, life, and everlasting happinesse. But upon a supposition of Adams persisting in a state of obedience, to say that God would have translated him to the state of glory in Heaven, is more then any fast ground will warrant; because in Scripture there is no such promise. And if we must not presume above what is written, we may say, Adam should have continued in that blessed estate in which he was created, but as for his translation after some number of yeares spent on earth, we reade it not. In this state and condition Adams obedience should have been rewarded in justice, but he could not have merited that reward. Happinesse should have been conferred upon him, or continued unto him for his works, but they had not deserved the continuance thereof: for it is impossible the creature should merit of the Creator, because when he hath done all that he can,Luke 17.10. he is an unprofitable servant, he hath done but his duty. The obedience that God required at his hands was partly naturall, to be regulated according to the Law engraven in his heart by the finger of God himselfe, consisting in the true, unfained and perfect love of God, and of his Neighbour for the Lords sake: and partly Symbolicall, which stood in obedience to the Law given for his probation and triall, whether he would submit to the good pleasure of God in an act of itselfe meerely indifferent, because he was so commanded. Though God had put many abilities and honourable priviledges upon man, yet he remained his Soveraigne, which by an act of restraint, he was pleased to make man thus exalted to know, which he did by requiring and commanding his creature to abstain from one fruit in it selfe pleasant to the eye, and good for meat. This was mans Homage-penny, a thing before the command indifferent, unto which he had a naturall inclination, from which he was now to abstaine, because God (who had before given to man as part of his patrimony, and not as reward of his obedience to this particular restraint, liberty to eat of every tree of the Garden) here interposed himselfe and reserved this as an Homage unto himself. God in his Soveraignty set a punishmentGen.2.16. upon the breach of this his Commandement, that man might know his inferiority, and that things betwixt him and God were not as between equals. The subject of this Covenant 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. Quest. 1.1. Why in the Covenant of nature (as it is called) 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 conference 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.
Quest. 2.2. How that Faith, which presupposeth exact justice in the Covenant of Nature, differs from that Faith which is required in the Covenantof 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 begetteth 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 thmeselves, 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, yet 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 Object.if the Faith and Holinesse of Adam was changeable, how 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. Quest. 3.Whether the Covenant of works stand on foot in the posterity 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 fall: by whom not only the Elect, but the whole frame of nature received benefit. In the Creation God raised up a great Family, wherein he made Adam the head, and all his posterity inhabitors, the frame of Heaven and Earth his domicile, the creatures his servants, this Family upon the fall was broken up, the present Master turned out of his imployments, the children beggered, the servants returning to God their Soveraigne, and the whole frame of the creature under attainder. God thus defeated, (if I may so speake) sets up a second Family, called the Family of Heaven and Earth, wherein Jesus Christ, the womans seed, Gen. 3. 19. is the Head, Matth. 28. 18. Ephes. 1. 22. Col. 1. 19, 20. stiled the second Adam, Lord of all things in Heaven and Earth, and that with more soveraignty and amplitude of injoyment then ever the first Adam had; the whole creature being put under his feet. The children of this Family are the faithfull, who be the adopted Brethren, Rom. 8. 15. sometimes called the seed. The servants be the wicked, and those of two sorts, either such as attend in the Church, neerer about Christs person, or further off, as in farme-houses for baser offices. The creatures, by a second ordinance from their former Master free, are stated upon Christ, though they beare some brands of evill from the sinne of their former Master: the domicile, though not so beautifull, returnes to Christ. So the Covenant of Grace, entring upon the breaking up of the former Family, investeth Christ with all as purchaser of the lost creature from revenging justice, and as Lord of all things in Heaven and Earth, who freely conferreth the heavenly inheritance upon the adopted sonnes and brethren, and vouchsafeth earthly blessings, and some spirituall common gifts to the wicked, which may be called servants, both those that more neerly attend his person, and those that be further off. But of this more hereafter.
C h a p. III.
Of the Covenant of Grace in generall.
THe Covenant of Grace is that free and gracious Covenant which God of his meere mercy in Jesus Christ made with man a miserable and wretched sinner, promising unto him pardon of sinne and eternall happinesse, if he will return from his iniquity, embrace mercy reached forth, by faith unfained, and walke before God in sincere, faithfull and willing obedience, as becomes such a creature lifted up unto such injoyment, and partaker of such pretious promises. This Covenant is opposite to the former in kind, so that at one and the same time, man cannot be under the Covenant of workes and the Covenant of grace. For he cannot hope to be justified by his perfect and exact obedience, that acknowledging himselfe to be a miserable and lost sinner, doth expect pardon of the free mercy of God in Jesus Christ embraced by faith. The condition of the Law as it was given to Adam, excludes the necessity of mercy reaching to the pardon of sinne: and the necessity of making a new Covenant, argues the former could not give life, Heb. 8. 7. He that is under grace, cannot at the same time be under the law: and he that waites for Salvation of meere and rich grace to be vouchsafed, cannot expect it as the deserved wages of his good worke from justice, and not of mercy.
What then may some say, is the Law abolished, or is it lawfull for Christians to live as they list, because they be not under the Law?
Not so: but the Law hath a double respect: one as the unchangeable rule of life and manners, according to which persons in Covenant ought to walke before and with the Lord, and in this sense it belongs to the Covenant of grace. The other, as it is propounded in forme of a Covenant, as if he must necessarily perish, who doth neglect or breake it in the least jot or tittle, and in this sense the Covenant of grace and workes are opposite. The matter of Evangelicall precepts and of the Morall Law is the same, but the forme of promulgation is not the same: the rule is one, but the Covenants differ. Materialy the Law, that is, the matter and argument of the Law, as a rule, stands in force: but if formally it did continue as a Covenant, there could be no place for repentance, nor for the promise of forgivenesse, or mercy reaching to the pardon of sinne, or the quickning of them that be dead in trespasses. The Covenant of workes is of justice, the Covenant of grace is of grace and mercy, which cannot agree and take place in one and the same subject: for he that tryeth justice, perceiveth not the force of mercy, & è contra. This might be common to both Covenants, that God doth freely give reward, because he was not bound unto it by any Law, and that is done of grace, which we are not tied unto by Law: but in the Covenant of Grace, he gives the reward of meere and rich grace, and that to the creature which hath deserved Hell.
This Covenant entered immediately upon the fall, and so may be called a Covenant of Reconciliation, not of friendship. At the very instant, when God holy and true, was pronouncing judgements upon the severall delinquents in the fall, setting downe his sentence against the Tempter, both in his instrument the Serpent, and the maine Author Sathan, he brings in the party who should execute the same, in which execution is unfolded the Covenant of grace for the Salvation of the creature, that the Serpent had destroyed, that God might be knowne in wrath to remember mercy. At the very fall, and before judgement was pronounced upon the delinquents that were tempted, the Covenant of mercy was proclaimed, that by vertue of this Covenant God might prevent further waste of his creature, which Sathan might have wrought upon his new advantage in following his good successe, and that the tempted might have some comfort before their judgement, least they might have been swallowed up of wrath.
The Authour of this Covenant is God, considered as a mercifull and loving Father in Jesus Christ: as a Creator he strooke Covenant with Adam in his integrity; as a Saviour he looked upon the poore creature plunged into sinne, and misery by reason of sin.
The cause that moved the Lord to make this Covenant, was not any worth, dignity or merit in man: for man never had ought, which he had not received; and now by his disobedience, had deserved to be cast off for ever: neither was the present misery into which he had cast himselfe the cause that moved the Lord to receive man into favour: for the Angels more excellent by creation, as miserable by their fall, he hath reserved in chaines of darknesse: The Bonitatis Dei donum est, quod liberare nos voluit: quod verò aliter quam tali modo liberare nos noluit, peccatorum nostrorum est meritum.sole moving cause, why God made this Covenant, was the love, favour and mercy of the Lord. Deut. 7. 7, 8. Only the Lord had a delight in thy fathers to love them, (saith Moses) and he chose their seed after them. Deut. 10. 15. When I passed by thee, and saw thee polluted in thine owne blood, I said unto thee, when thou wast in thy blood, live. Ezek. 16. 6. See Ezek. 36. 32. Luk. 1. 54, 55, 72, 78.
This Covenant was made in Christ, in and through whom we are reconciled unto God: for since God and man were separated by sinne, no Covenant can passe betwixt them, no reconciliation can be expected, no pardon obtained, but in and through a mediatour. Sinnes were never remitted unto any man, no man was ever adopted into the place and condition of a sonne, by grace and adoption, but in him alone, who is the same yesterday, to day, and for ever, Jesus Christ, true God and true man. Act. 4. 12. Heb. 13. 8.
The fall Actus nostrae liberationis divinam bonitatem causam habet. Sed aliter actus, exactio, nimirum paenae per modum satisfactionis causam eam habet, quae ad paenam exegendam irritat, id autem est peccatum.of our first parents was occasion of this Covenant: for God suffered him to slip, that he might manifest the riches of his mercy in mans recovery. Mercy freeing man from misery possible might have taken place before transgression, and have discovered it selfe in the preventing of sinne, and so of misery: but it seemed good unto Almighty God to suffer misery to enter upon man through sinne, that he might make knowne the infinite riches of his mercy, in succouring and lifting him up, being fallen and plunged into a state remedilesse and desperate for ought he knew. Besides, we may conceive, that Almighty God, upon just grounds disdaining, that such a base creature falne by pride, should thus upon advantage of the mutability of his reasonable creature, ruinate the whole frame of the Creation, and trample the glory of his name under foot: and withall looking upon the Chaos which sinne had brought, and would further make, if some speedy remedy was not provided; did out of his infinite and boundlesse love to man (though in the transgression,) and just and dreadfull indignation against Sathan, give forth this gratious and free Covenant.
The forme of this Covenant stands in gratious and free promises of all good to be repaired, restored, augmented, and a restipulation of such duties as will stand with free grace and mercy. For the Covenant of Grace doth not exclude all conditions, but such as will not stand with grace. The Covenant which was made of free love, when we lay wallowing in our blood, and which calls for nothing at our hands but what comes from, and shall be rewarded of meere grace, is a Covenant of grace, though it be conditionall. So the pardon of sinne is given of grace, and not for workes, though pardon be granted only to the penitent, and faith on our part, a lively, unfained and working faith be required to receive the promise.
The parties covenanting are two, and so are the parts of the Covenant, the one in respect of God, the other in respect of man. A Covenant there is betwixt God and man, but no mutuall obligation of debt: for such mutuall obligation is founded in some equality; but there is no equality between the Creator and the creature, much lesse betwixt the Lord most high, and man a sinner. If man had never offended, God almighty, who gave him his being and perfection, could not have been indepted unto him, but as he was pleased to recompence the good of obedience, in the creature that never deserved punishment: much lesse can God be indepted to the creature that hath offended, who can neither endure his presence nor beare the weight of his wrath, nor satisfie Justice, nor deliver his soule from the thraldome of sinne. The obligation of man to God is of double right and debt: but it is of rich grace and abundant love, that God doth bind himselfe unto man. God doth promise in this Covenant to be God and Father by right of redemption, and Christ to be Saviour of them that beleeve in God by him, and in faith do yeild sincere, uniforme, willing, upright and constant obedience unto his Commandements. Jer. 31. 31, 32, 33 Deut. 31. 6. Ezek. 36. 25, 26. Gen. 15. 1, 4, 5. Jer. 32. 40. & 33. 9. Heb. 8. 10, 11, 12. Isa. 54. 7. Hos. 2. 19.
The stipulation required is, that we take God to be our God, that is, that we repent of our iniquities, believe the promises of mercy and embrace them with the whole heart, and yeeld love, feare, reverence, worship, and obedience unto him, according to the prescript rule of his word. Repentance Luke 13. 5.
Act. 11. 18.
2 Cor. 7. 10.
Ezek. 18. 27.is called for in this Covenant, as it setteth forth the subject capable of Salvation by faith, but is it selfe only an acknowledgement of sinne, no healing of our wound, or cause of our acquittance. The feeling of paine and sicknesse, causeth a man to desire and seeke remedy, but it is no remedy it selfe. Hunger and thirst make a man to desire and seeke for food, but a man is not fed by being hungry. By repentance we know our selves, we feele our sicknesse, we hunger and thirst after grace, but the hand which we stretch forth to receive it, is faith alone, without which repentance is nothing but darknesse and despaire. Repentance is the condition of faith and the qualification of a person capable of Salvation: but faith alone is the cause of Justification and Salvation, on our part required. It is a penitent and petitioning faith, wherby we receive the promises of mercy, but we are not justified partly by prayer, partly by repentance, and partly by faith, but by that faith, which stirreth up godly sorrow for sinne, and enforceth us to pray for pardon and Salvation. Faith is a necessary and lively instrument of Justification, which is amongst the number of true causes, not being a cause without which the thing is not done, but a cause wherby it is done. The cause without which a thing is not done, is only present in the action, and doth nothing therein: But as the eye is an active instrument for seeing, and the eare for hearing, so is faith also for justifying. If it be demanded whose instrument it is? It is the instrument of the Soule, wrought therin by the Holy Ghost, and is the free gift of God. In the Covenant of workes, workes were required as the cause of life and happinesse: but in the Covenant of grace, though repentance be necessary and must accompanie faith, yet not repentance, but faith only is the cause of life. The cause not efficient, as workes should have been, if man had stood in the former Covenant, but instrumentall only: for it is impossible that Christ, the death and blood of Christ, and our faith should be together the efficient or procuring causes of Justification or Salvation. When Rom. 3.21,22,
28,30.
Gal. 2.16.17.
Rom. 4.2,3. the Apostle writeth, that man is not justified by workes, or through workes, by the Law or through the Law (opposing faith and workes in the matter of Justification, but not in respect of their presence: faith, I say, and works, not faith and merits which could never be) without doubt he excludes the efficiency and force of the Law and workes in justifying: But the particles By and of doe not in the same sense take Justification from the Law and workes, in which they give it to faith. For faith only doth behould and receive the promises of life and mercy, but the Law and works respect the Commandements, not the promises of meere grace. When therfore Justification and life is said to be by faith, it is manifestly signified, that faith receiving the promise, doth receive righteousnesse and life freely promised. ObedienceDeut. 7.12.
& 10.12.
Jer. 7.23.
Lev. 19.17,18.
Luk. 10.27.
Mar. 12,30. to all Gods Commandements is covenanted, not as the cause of life, but as the qualification and effect of faith, and as the way to life. Faith that embraceth life is obedientiall, and fruitfull in all good workes: but in one sort faith is the cause of obedience and good workes, and in another of Justification and life eternall. These it seeketh in the promises of the Covenant: those it worketh and produceth, as the cause doth the effect. Faith was the efficient cause Heb. 11.4,7, &c. of that pretious oblation in Abell, of reverence and preparing the Arke in Noah, of obedience in Abraham: but it was the instrument only of their justification. For it doth not justifie as it produceth good workes, but as it receiveth Christ, though it cannot receive Christ, unlesse it brings forth good workes. A disposition to good workes is necessary to justification, being the qualification of an active and lively faith. Good works of all sorts are necessary to our continuance in the state of justification, and so to our finall absolution, if God give opportunity: but they are not the cause of, but only a precedent qualification or condition to finall forgivenesse and eternall blisse. If then, when we speake of the conditions of the Covenant of grace, by Condition we understand whatsoever is required on our part, as precedent, concomitant or subsequent to justification, repentance, faith and obedience are all conditions: but if by Condition we understand what is required on our part, as the cause of the good promised though only instrumentall, faith or beliefe in the promises of free mercy is the only Condition. Faith and workes are opposed in the matter of Justification and Salvation in the Covenant, not that they cannot stand together in the same subject, for they be inseperably united, but because they cannot concurre or meete together in one & the same Court, to the Justification or Absolution of Man. For in the Court of Justice according to the first Covenant either being just he is acquitted, or unjust he is condemned: But in the Court of Mercy, if thou receive the promise of pardon, which is done by a lively faith, thou art acquitted and set free, and accepted as just and righteous: but if thou believe not, thou art sent over to the Court of Justice.
Obedience is two-fold, perfect in measure and degree, this is so farre required, that if it be not performed, we must acknowledge our sinne in comming short: And this God is pleased to exact at our hands, that we might walke in humility before him, strive after perfection, and freely acknowledge his rich grace and mercy in accepting and rewarding the best service we can tender unto his Highnesse, when in the Court of Justice it deserveth to be rejected. 2. Sincere, uniforme and constant, though imperfect in measure and degree, and this is so necessary, that without it there is no Salvation to be expected. The Covenant of Grace calleth for perfection, accepteth sincerity, God in mercy pardoning the imperfections of our best performances. If perfection was rigidly exacted, no flesh could be saved: if not at all commanded, imperfection should not be sin, nor perfection to be laboured after. The faith that is lively to imbrace mercy is ever conjoyned with an unfained purpose to walke in all well pleasing, and the sincere performance of all holy obedience, as opportunity is offered, doth ever attend that faith, whereby we continually lay hold upon the promises once embraced. Actuall good workes of all sorts (though not perfect in degree) are necessary to the continuance of actuall justification, because faith can no longer lay faithfull claime to the promises of life, then it doth vertually or actually leade us forward in the way to Heaven. For if we say, we have fellowship with God and walke in darknesse, we lie and doe not the truth: But if we walke in the light, as he is in the light, we have fellowship one with another, 1 Joh. 1. 6, 7. This walking in the light, as he is in the light, is that qualification, wherby we become immediatly capable of Christs righteousnes, or actuall participants of his propitiation, which is the sole immediate cause of our justification, taken for remission of sinnes, or actuall approbation with God. The truth of which Doctrine St John likewise ratifies in tearmes equivalent, in the words presently following:1 Joh. 1.7. And the blood of Christ cleanseth us, (walking in the light as God is in the light) from all sinne. But of these things more largely in the severall degrees how this Covenant hath been revealed.
In this Covenant man doth promise to repent of his sinnes, and repenting to cleave unto the promise of mercy made in Jesus Christ, and in faith to yeeld willing, cheerefull and continuall obedience. In contracts amongst men, one may aske more, and the other bid lesse, and yet they may strike agreement: But it is altogether bootlesse, for men to thinke of entring into Covenant with God, if they be not resolved to obey in all things. The practise of all Gods people, who ever made Covenant with his Highnesse, doth expressely speake thus much, when they solemnly entred into, or renewed their Covenant: for thus they promise, Whatsoever the Lord saith, that will we doe, Exod 24. 3, 7. The people said unto Joshua, The Lord our God will we serve, and his voice will we obey, Josh. 24. 23. And they entred into Covenant to seeke the Lord God of their Fathers, with all their heart, and with all their soule: That whosoever would not seeke the Lord God of Israel, should be put to death, whether small or great, whether man or woman, 2 Chron. 15. 12, 13. And the King stood by the pillar, and made a Covenant before the Lord, to walke after the Lord, and to keepe his Commandements, and his Testimonies, and his statutes, with all their heart, and all their soule, to performe the words of this Covenant that were written in this booke: and all the people stood to the Covenant, 2 Chron. 34. 31. 2 Kings 23. 3. They entred into a Curse, and into an Oath to walke in Gods Law, which was given by Moses the Servant of God, and to observe and doe all the Commandements of the Lord our God, and his Iudgements, and his Statutes, Neh. 10. 29. And thus runneth the exhortation of Joshua to the two tribes and halfe when he sent them home; Take diligent heed to doe the Commandements of the Law, which Moses the servant of the Lord charged you, to love the Lord your God, and to walke in all his wayes, and to keepe his Commandements, and to cleave unto him, and to serve him with all your heart, and with all your soule, Iosh. 22. 5. Which must not so be understood, as if he that did of frailty and infirmity offend in any one jot or tittle, should be held a Covenant breaker: for then no man should be innocent, but the promise must be interpreted according as the Law or rule of obedience is given, which calleth for perfection but accepteth sincerity. In the Covenant of mercy we bind our selves to believe and rest upon God with the whole heart, so as doubting or distrust of weaknesse and infirmity, must be acknowledged a sinne, but every such frailty doth not argue the person to be a transgressour of the Covenant. And the same holds true of obedience. But of this more largely in the particular manner how God hath been pleased to administer this Covenant. Man then doth promise to serve the Lord, and to cleave unto him alone, which is both a debt of duty, and speciall prerogative, and he doth restipulate or humbly intreat, that God would be mindfull of his holy Covenant or testimony, that he would be his God, his Portion, his Protectour, and rich reward. These things be so linked together in the Covenant, as that we must conceive the Promise of God in order of nature to goe before the Promise and obedience of man: and to be the ground of faith, whereby mercy promised is received. The offer of mercy is made to man an unbeleever, that he might come home, and the promise must be conceived before we can beleeve, else we should beleeve we know not what, and faith should hang in the aire without any but mercy offered is embraced by faith, and vouchsafed to him that beleeveth. Also the duty which God calleth for, and man promiseth, is mans duty but given of God. By grace man is enabled and effectually drawne to doe what God commandeth. The Covenant could not be of grace, nor the good things covenanted, if man by his own strength did or could performe what God requireth.
Psal. 85.4,35.
Deut. 29.12,14.
Isai. 54.9.
Heb. 6.17,18.
Gen. 22.16.
Luke 1.72.This Covenant was first published, and made knowne by lively voice: afterwards it was committed to writing, the tables thereof being the holy Scripture. It was made both by word and Oath, to demonstrate the certainty and constancy thereof: and sealed by the Sacraments, which on Gods part doe confirme the Promise made by him: and on mans part are bils obligatory or hand-writings, whereby they testifie and bind themselves to the performance of their duty.
For manner of administration this Covenant is divers, as it pleased God in sundry manners to dispense it: but for substance it is one, the last, unchangeable and everlasting. Heb. 13.8.One, For Jesus Christ is the same yesterday, and to day, and for ever. The last: for it succeeded the Covenant of works, but none shall succeed it. In it God hath revealed his whole pleasure touching the Salvation of man, and hath manifested his principall properties, the riches of his grace, wherein he delighteth to be magnified. He that is not saved by the Covenant of Grace, must and shall perish everlastingly. Unchangeable and everlasting: for therein God hath revealed himselfe, in respect of the things he willeth concerning mans Salvation to be one and the same for ever. There is none other relation and respect, that might give occasion to another Covenant. It was the pleasure of God to shew mercy to man miserable; but he will not extend compassion to him that obstinately and wilfully shall contemne the riches of his grace. The Covenant made with Adam in the state of Innocency, is altered for our great good and comfort: Isai. 24.5.
Psal. 111.9.but this Covenant is like the Covenant of the day and of the night, it stands fast for ever and ever. Though men be unfaithfull, God continueth faithfull: 1 Sam. 7.3.he waiteth for the conversion of them that goe astray, and if they returne, he will receive them into favour. Deut 4.31.
Jer. 3.1,2.
Rom. 9.6.
and 11.1,29The Lord will not utterly cast off that people, whom he hath once chosen, and received unto mercy. And in respect of the life to come, the Covenant is eternall: for after this Hos. 13.14.
Matth. 22.32.life the people effectually in Covenant shall live with the Lord for ever.
Externally this Covenant is made with every member of the Church, even with the Parents and their children, so many as heare and embrace the Promises of Salvation, and give and dedicate their children unto God according unto his direction: for the Sacraments what are they but seales of the Covenant? But savingly, effectually, and in speciall manner it is made only with them, who are partakers of the benefits promised. And as the Covenant is made outwardly or effectually, so some are the people of God externally, others internally and in truth. For they are the people of God, with whom God hath contracted a Covenant, and who in like manner have sworne to the words of the Covenant, God stipulating, and the people receiving the condition: which is done two wayes: for either the Covenant is made extrinsecally, God by some sensible token gathering the people, and the people embracing the condition in the same manner, and so an externall consociation of God and the people is made: or the Covenant is entred after an invisible manner, by the intervention of the Spirit, and that with so great efficacy, that the condition of the Covenant is received after an invisible manner, and so an internall consociation of God and the people is made up.
Here it may suffice briefly to mention these things, because in the sundry manners of dispensation, they will come to be discussed more at large.
From that which hath been said two things may be gathered. 1. How the Covenant made with Adam, called by some Divines the Covenant of Nature, agreeth and differeth from the Covenant of Grace.
They agree in a generall consideration of, 1. The Author, which is God only wise, most holy, our supreme and absolute Soveraigne. 2. The matter of the Covenant, which is a Commandement and Promise of reward. 3. The persons contracting or covenanting, which are God and man. 4. The Subject not differenced by speciall respects, for the Law was given and Gospell revealed to man. 5. The forme of administration, because to both Covenants is annexed 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.
2.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 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.⟨9⟩,19,23.not for manner of administration, which is most cleare by evident 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.
C h a p. IIII.
Of the Covenant of Promise.
THe Covenant of Grace is either promised or promulgated and established. Gen. 3.15.
Gen. 12.1.
and 15.1.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 their returne from the Babylonish captivity. Gal. 4.4.
1 Pet. 1.20.
Act. 3.25.
Gal. 3.16,17.
Eph. 2.12Promulgated, 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 incarnate, crucified, and truly raised from the dead, and ascended into Heaven. Act. 4.12.
Heb. 13.8.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 fewer. 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 Deut. 9.5.
Gal. 3.18.of his meere and free grace and mercy looking upon man in Jesus Christ, in whom he is reconciled, is the Author and cause of this Covenant. Luk. 1.54,55.He hath holpen his servant Israel in remembance of his mercy, as he spake to our Fathers, to Abraham, and to his seed for ever. Josh. 24.2.Thus saith the Lord God of Israel, your Fathers dwelt on 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.
2 Cor. 4 13.
Rom. 9.4,5.
Gal. 3.18.
Rom. 8.15.
Gal. 3.14.
Gen 22.16.
Luk. 1.73.Internally the Spirit doth seale up the truth of this Covenant in 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.Psal. 105.10. And in all these things it doth 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, Eph. 2.18,19,20.
and 4.4,5.That there 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.
Rom. 11.17.Secondly, that the Word of God was no lesse incorruptible seed to the Fathers and the Israelites then to us: 1 Cor. 10.2,3.That the Fathers did eat the true flesh of Christ by faith, as well as we in the times of the Gospell: 2 Cor. 4.13.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 Heb. 11.9
Psal 105.15
Isai. 51.6free mercy of God in Christ, did know God and Christ, had the spirituall promise of life eternall, and were equall to us Christians in all substantiall graces of the Covenant.
Fourthly, and from the same grounds we may conclude, that the soules of the faithfull, who departed this life before the comming of Christ in the flesh, were immediately received into Heaven. For they were taken to glory, and saved as weAct. 15.11.: Now such as are taken to glory, are taken to Heaven. For the Scripture knoweth no place in which God doth ordinarily display his glory, but Heaven. And what should hinder their translation into the heavenly Jerusalem, when they are removed out of this earthly tabernacle? Not their sinnes, for they which could not hinder them from Sanctification, fitting them for Heaven, could not hinder them from Heaven: Not want of Faith, who now have that faith which Abraham, and many of them had: No want of efficacie in Christ, he was the Lambe slaine from the beginning of the world, he was yesterday, to day, and for ever; his death was effectuall to cause them to find pardon, and the Spirit of Sanctification. Not any priviledge of Christ: for not simply to ascend into Heaven was Christs priviledge, but to ascend soule and body, as heire of all things, and the Authour of Salvation to all that obey him. Act. 2.34.David is said not to have ascended into Heaven, but that is spoken in respect only that he was not raised in body, and gone into Heaven body and soule, as the heire of all things, and person who was to sit at Gods right hand. It is also said, Heb. 11.39.The Fathers received not the Promise, scil. of Christs comming in the flesh to performe the worke of our Redemption: but as they received the promise of forgivenesse, and of the Spirit of Sanctification, so after their death they were taken into Heaven. They whose Pilgrimage and sojourning ceased with this life, they could not but be in their Countrey at home after this life. But Heaven is the Countrey of the Saints; for where their Father is there is their Countrey. Those who walked as strangers here on earthHeb. 11. 13,14,15,16., because they looked for an heavenly Jerusalem, a City whose Maker was God, they leaving this earth were translated thither. The Heb. 11. 5.
2 King. 2.11
Luke 9.31.translating of Enoch, Moses, and Elias seeme to figure out no other thing. Christ was the fore-runner of Enoch, not in act, in respect of the assumption of his humanity into Heaven, but in vertue and merit. From the beginning of the world, a place was prepared for all, whom God had chosen in Jesus Christ, Matth. 25. 31. and 20. 23. but a place was to be prepared of Christ, for us, in respect of the promised paiment, by the force and efficacy whereof the effect was before obtained, but with respect to future labours, which were both certaine and present with God. For a morall cause, though it be not present in act, if it be supposed as future, may have its effect. The faithfull before Christ, when they removed out of these earthly tabernacles, were received into everlasting habitations. Luke 16. 9. Now if the godly at the instant departed, were bestowed in any place but Heaven, they then did goe to mansions, which they were to leave in a short time, even then when Christ did ascend. Our Saviour promised to the penitent Theefe upon the Crosse, Luke 23.43.This day shalt thou be with me in Paradise: which if it was not into Heaven, but into Limbus, it was but for a short time; for that was to be broken up within a few houres space.
But to returne to the matter in hand, The Covenant of Promise and the new Covenant are so one for substance, that what is in the first for weight and essentiall, is in all the degrees following, and to be understood, though not mentioned, and whatsoever in any after degree appeares as substantiall to the Covenant, that was included in the first propounding of it but in sundry accidents, which nothing hinder their substantiall unity, they are distinguished.
First on the part of the Object, 1 Joh. 1.1,2.
& 4.14.
Mal. 3.1.
Isai. 59.15.Christ exhibited in the New Covenant, is promised as to come in the Covenant of promise. For it was meete the promise should goe before the Gospell, and be fulfilled in the Gospell, that so great a good might earnestly be desired before it was bestowed, and that the expectation of them that waited for the consolation of Israel might not be frustrated.
Secondly, In the manner of administration and measure of faith. For the knowledge of Christ, and faith in him to come, was more obscure and darke, then the knowledge of him already come, and faith which doth behold him present. The manner of Christs Mediation was more sparingly and obscurely revealed: his person, the manner of execution of the office of Mediatour, and the benefits that we receive in him, more darkly unfolded, sometimes propounded in generall words, sometimes shadowed in types and figures, seldome more specially described. And the reason why these things at first were more darkely delivered, may be: first, because things present or past are Heb. 11.17seene more clearely then things to come: prophesies be obscure before the accomplishment. 2. The Church was then in her Infancy and rude, not come to her ripe age, the Lord in his infinite wisdome so disposing the matter. 3. It was meete the cleare and full revelation of this mystery should be reserved to Christ the chiefe Prophet. The Authour of life was to lay open and make manifest the way to life: Till the way into Heaven was really entred by the true high Priest, after the order of Melchisedech, it was not fully manifested: Heb. 9. 8. Under the Old Testament the way into the Holiest was not absolutely shut, but vailed, not altogether untraced, but not fully laid open: because our true and reall high Priest had not made satisfaction by the offering up of himselfe a sacrifice once for all, nor consecrated that new and living way through the vaile, that is to say, his flesh. 4. The minds of men were to be held in a longing desire and expectation of Christ: and the obscure revelation of Christ and his benefits did serve to raise their hearts to an earnest desire of his comming, in respect of the cleare revelation and great and glorious blessings they might then expect. But in this obscurity we may observe some degrees: Before the Law given by Moses the promise was more obscure: the Law being given, even to the times of the Prophets lesse cleare: in the times of the Prophets even to John the Baptist, more cleare. Even from the first giving forth of the promise untill the comming of Christ in the flesh, the revelation was more cleare, distinct, ample, as the comming of the Messiah did approach neerer and neerer. For the Church by how much it was neerer to her beginnings, by so much it was the ruder, and therfore to be instructed in a more rude forme. As the time of the Sunne approacheth neerer, or if further off, so is the light that goeth before it, greater or lesser: and as the time of the arising of the Sonne of righteousnesse is more remote or nigh at hand, so was the revelation that went before more dimme or cleare. It was meete and expedient that when the comming of the glorious King of peace and righteousnesse did draw nigh, the hearts of men should be raised up in desire and expectation of him: But the better they were acquainted with his person and office, the more distinctly they understood the time of his comming, the more lively tast they had of the benefits they should receive by him, and the greater tokens they saw of his glory approaching, the more their hearts would be enlarged to desire and expect him. Moreover it was the good pleasure of God to manifest the riches of his grace, not all at once, but by degrees, as he saw it most expedient for the glory of his great Name, and the good of his people in severall ages and states of the Church, of which we shall have occasion to speake largely in the Chapters following. But here two things must be noted to prevent some doubts that may arise. First that clearenesse of Revelation is twofold. One on the part of the revealer, when the revealer dealeth so, that unlesse he have a rude hearer, or altogether malitious, it may be understood of the hearer what he meaneth. The other cleare, even on the part of the hearer, when it is so great that the rudenesse of the hearer cannot hinder, that he should not perceive what is spoken, but his malice only. In the first sence, the revelation of Christ in the Covenant of the promise was cleare: but the testimony concerning the Kingdome of Christ could not be understood of a rude hearer before the accomplishment.
If it be objected, how then could they be saved?
In the second place it is to be observed, that Christ doth not save as clearly knowne, but as he is sincerely acknowledged. But when the Revelation was sparing and darke, no man can deny that Christ was truly and unfainedly acknowledged in the Church of the Jewes. The word of God is the measure of faith, and that is true and saving faith, which believeth all things which are revealed, and in that manner wherein they are revealed, and therefore the faith of the Fathers was sound and effectuall, because they believed what God was pleased to reveale, and after that manner wherein it was revealed of God.
A Third difference ariseth from this; for Christ with all his benefits was proposed to the Israelites under types and figures. Exod. 24.7.8.
Heb. 10.1.
Gal. 3.16.
Heb. 8.1,2 &
9.7,8,9,10,11.
Rom. 3.25.
1 John 2.2.
Heb. 3.18. &
4.1.As the Priests, Altars, Sacrifices, Propitiatory, were all types of Christ his Priest-hood and Sacrifice: and the Land of Canaan a type of Heaven: the Lord leading the Jewes by the help of earthly things to heavenly and spirituall, because they were but young and tender: which was one cause why the Covenant was more obscure, heavenly things being wrapt up under earthly. But in the new Covenant Christ is offered to be seene with open face; the truth, substance and body of the things themselves is exhibited; and all vaile of figures removed, our minds are streight directed to heavenly blessednesse.
4. The variety of administration doth offer a fourth difference: Gal. 4.12 &
3.13,25.for the Apostle compares the Nation of the Jewes to an heire as yet an Infant, that is under Tutours and Governours. The Christian Church to an heire come to ripe yeares.
And from this ariseth a fifth difference, Gal. 5.1.That as an heire not come to yeares, not differing from a servant, the Church was held under the Ceremoniall Law, from which they that believe in Christ are delivered after the expiration of the time of nourture appointed of the Father.
Sixthly they differ in the number of them that are called to the participation of the Covenant. Deut. 32.8.
Math. 10.5.6
& 15.24.The Covenant of promise was at first concluded within the Families of the Patriarkes, the rest having excommunicated themselves, and then within the confines or limits of Judea: that in the Jewes there might be a most illustrious type of Election, and of rejection in the Gentiles, that is, of the Church of God and Sathan. But the partition wall betwixt Jew & Gentile being broken downe, the Covenant of grace was made with all Nations.
Gen. 22.18.
Deut. 19.8,9.Seventhly, the efficacy of Christ promised is lesser then of Christ exhibited. In the Covenant of promise, certaine promises concerning corporall blessings, were made unto the Fathers: and externall blessings were more esteemed, as Symbols of spirituall and heavenly: But under the New Covenant, blessings spirituall, and the gifts and graces of the Spirit are in more ample and plentifull manner powred upon the Church. Remission of sinnes though it was certaine with God, was lesse felt under the Covenant of Promise, because the cloud of the Law put betwixt the mercy of God and the eye of the soule; the grace of God was more obscurely revealed, and the meanes of expiating sinne by the death of Christ; as also because remission of sinnes was not really obtained by our surety, for as yet he had not made the satisfaction promised. The Spirit was powred in lesse plenty upon the faithfull: Joh 3.34.
Joh. 1.16. &
7.38,39.
Joel 2. 28.because that benefit was to be reserved to the times of Christ, who was first to receive the Spirit above measure in his humane nature, and thence to derive grace unto all us. The Jewes as heires were partakers of the Spirit of Adoption, but tempered with the sprit of Servitude, Rom 8.15.
Gal 4.6.because they were Infants, under the yoke of the Law, the way to heaven not as yet clearely manifested: But the heire come to ripe yeares, is altogether led by the Spirit of Adoption. The sense of future glory was also more obscure, because there is more obscure mention of it, and of the way thereunto in the Old Testament. If we speake of some particular persons under the first Covenant, they were endued with greater gifts of the Spirit then many under the New: but more light of knowledge, and greater plenty and abundance of Grace is bestowed upon the Church in the time of the Gospell, if we respect the body of the Church and faithfull in Generall.
Eighthly, the seales of the Covenant of promise were in number more, in signification more obscure, in use painfull and burdensome, peculiar to some people as the Covenant was, and to continue only untill the time of reformation: But the seales of the New Testament are in number few, in signification cleare, in use easy, common to all nations, and to endure for ever.
And from these grounds it may be concluded, That though the Fathers being delivered from the Tabernacle of the body, were made partakers of life eternall in Heaven. Heb. 8.6.
& 10:20.yet they had not before Christ that perfect state in Heaven, which now we and they are presently possessed of: Heb. 11.39,40.for they were not to be perfected without us, as neither shall we be perfected before that blessed day of the second comming of Christ, wherein the body of Christ, that is, the Church, shall be absolute and perfect every way. Not to insist upon this, that the former Tabernacle standing, the way to the Holiest was not fully manifested, and that there must be some proportion betwixt the manifestation of the way unto and sense of the future life, in this life, in them that be of ripe age, and the fruition of it in the life to come: This is certaine, the Fathers who died before Christ, did expect in Heaven their Redeemer, on whom they had beleeved for forgivenesse of sinne and life everlasting: even as soules now expect the Resurrection of the body, the second appearance of Christ to Judgement, in regard of which things they are not perfected. Now hence followed a want of much light and joy, which on the sight of Christ, God man, entring the Heavens, did redound unto them: as we in earth now have not the fulnesse of joy which then we shall have, when we shall see the accomplishment of what we expect.
C h a p. V.
Of the Covenant of Promise made with Adam immediately upon his fall.
THe Covenant of Promise began immediately upon the fall, and reached unto the comming of Christ in the flesh, which is obscure in comparison of the new Covenant, but in it selfe receiveth distinction of degrees, according to the severall breakings out of it to the darke world, and the growth from severall manifestations of God, as was proportionable to the number and qualities of those, who in succeeding ages should take benefit: so that at first being like a young sapling, it grew to be firme, alwayes a fruitfull tree. In Scripture it is delivered unto us under these degrees of growth, both in respect of fuller and more cleare manifestation, and as we may suppose of numbers that received benefit by it. First, from Adam untill Abraham. Secondly, from Abraham untill the Covenant made with Israel upon the Mount. Thirdly, from Moses to Christ: which must be subdistinguished: for the Covenant which God did promise to make with Israel and Judah upon the delivery from the North Countrey, was to exceed the former Covenant, which he had made with their Fathers, when he brought them out of Egypt. Jer. 23. 5, 6, 7, 8. The first breaking forth of this gratious and free Promise and Covenant was immediately upon the fall, and is expressed in these words, Gen. 3.15.I will put enmity between thee and the woman, and between thy seed, and her seed: He shall bruise thy head, and thou shalt bruise his heele. Herein God setting downe the irrevocable judgement and finall overthrow and destruction of Satan, the arch-enemy of his glory, and mans Salvation, Gods fearefull doomes-man: into whose power man was now fallen, he proclaimeth his rich grace and mercy towards mankind in Jesus Christ, the womans seed, who should breake the Serpents head. In the malediction of the Serpent is included the greatest blessing of God most mercifull towards miserable and wretched sinners. In reference to this gratious antient Proclamation of mercy ἐυαγγέλιον αἰωνιον.
Apoc. 14.6.
ἓρημοι αἰώνιοι.
Isai. 58.12 & 61.4
τριβα αἰώνια.
Jer. 6.16. & 18.16
βουνοὶ αἰωνιοι.
Deut. 33.15.
Gen. 49.26.
Isai. 54.4.
αἰσχύμα αἰώνιος.
Jer. 5.12
πρόσταγμα αἰώνιον.the Gospel is called everlasting. Revel. 14. 6. I saw another Angel flying through the middest of Heaven, having the everlasting Gospell, not in respect of the future, but of the time past, scil. which was promised from the beginning of the world. For as the hils, paths, and desolations are said to be everlasting or antient, so the Gospell, that is from the beginning.
This first Promise of grace and life was published by the Lord himselfe to mankind now dead in sinne, and enemies to God, that as they had heard from him the curse against sinne, and saw and felt the same in part executed upon them, so they should heare from him the promise of absolution, lest they should be swallowed up in despaire. When they should heare peace proclaimed by the Author of Peace and Judgement, both by him that was immediately provoked and offended by sinne, and came now to sentence the transgressours: when they should heare peace proclaimed by him in his owne person, by his owne voyce, it must needs put more life and encouragement into them, then if the glad tidings had been brought by some Messenger, or divulged by some Herauld only.
The party upon whom the Promises of mercy are setled, is here propounded as the seed of the woman, and under the next degree as the seed of Abraham: Mal. 3.1.
Eph. 1.22.
Joh. 3.18
Gal. 4.4.called the Angel of the Covenant, The head of all things to the Church: even Jesus Christ the only begotten Sonne of God, who being God over all blessed for ever. Rom. 9. 5. Rom. 1.3.should come of David and Abraham, and so of Eve according to the flesh, for she was the mother of all living. Christ God and man is made of God an Adam (often opposed to the first Adam, 1 Cor. 15. 21, 22, 23, 45.) Head, root, common receptacle and store-house, in whom are treasured all good things, which from him are communicated to the faithfull. As in Adam our being naturall, our hopes of life and death, and in event our condemnation, was received, before ever they came to be applyed and received actually in us: So in Christ as in a common store-house every thing is first placed, which afterward is to be imparted to any beleever. The first Adam, created after the Image of God, but a meere creature only, was intrusted with the Promise of life for his posterity, and betrayed all the body: Matth. 28.19.But now God of his infinite mercy ordaineth a second Adam, even the It is cleare, that this battle pertained to the woman and her seed on the one party, and to this Devill that spake by the Serpent, and all the wicked, on the other party. Dow. But then it cannot in speciall be applyed to the Virgin Mary. If the Virgin Mary may be said to bruise the Serpents head, because Christ was borne of her, by the same reason we may say, she was crucified and died for us, &c.seed of the woman, that is, Christ-man, but lifted up above the condition of a creature by union unto the Divine Person, that so as man he might be fit to receive that trust for men, as God he might undergoe the burden and charge, which was now greater then God laid upon the first Adams shoulders. To have put the prime right of the Covenant upon every particular, had left occasion to infinite fals; and withall opened a gap to dis-union, which the Lord abhorreth: To have chosen out a meere creature, and under the fall, how could he have made satisfaction for sinne formerly committed, or free himselfe from the bondage of Satan? Therefore that the Promise might be sure to the Heires of Promise, God puts this honour and charge upon Jesus Christ, Gal. 3.19.who was the seed to come, to whom the Promises were made, and 2 Cor. 1.20.in whom all the Promises for all his brethren are Yea and Amen.
The parties who are to partake of the benefits promised, are inclosed in the woman as the Mother of the good, or rather under the former terme, the womans seed. For the word Gen. 4.25.
and 21.13.seed is sometimes taken for one, but often collectively, which must be judged by the circumstances of the place. Now in this Text by the woman is meant Eve, and by the seed of the woman, the posterity of the woman, those, scil. which degenerate not into the seed of the Serpent, which is proved The Papists read it Ipsa, contrary to all Hebrew copies, and all circumstances of the Text. The Septuagint translates it αὐτὸς or αὐτὸ: Chrysost. Hom. 17. in Gen. hath αὐτὸς, though his Latin Interpreters hath made him say Ipsa. Iren. l. 3. advers. hæres. c. 38. seems to have read it Ipsum. Andradius def. l. 4. Comas. l. 2. c. 15. Cajetan. Steuchus. Cosmop. in Gen. c. 3. Pagnine, Ar. Montanus, Sacraboscus, Francis. Georg. tom. 1. Pathemat. probl. 15. Felisius elucidat. Gen. 17. 2, Gal. 3. 16. Decal. præc. 1. c. 49. Riber. in Hab. 1. 15 & de Tempt. l. 2. c. 2. Perer. in Dan. cap. Lindan. de opt. genere interpretandi. l. 3. pag. 126, 127 dislike the reading. See Cypr. sect. Adversus Iudæos. l. 2. c. 9. Panel Leo. Sermo 2. de Nativ. Dom. Rainold. praesat. de Idol. Rom. §. 6.by the opposition of seeds there made. For as the seed of the Serpent must be taken collectively, so also the seed of the woman, that the opposition may be fit. But by the Serpents seed are meant not only venomous beasts, but wicked men. 1 Joh. 3. 12. And the enmities fore-spoken of do pertaine to all the godly posterity of Eve, even from the beginning, so that the faithfull who lived before the manifestation of Christ in the flesh, cannot be excluded, but they must be understood under the name of the seed. Christ peculiarly was the seed of the woman, but the faithfull are comprehended under that title also; the seed of the woman is to be taken collectively, but so as it doth comprehend them only, who are not the Serpents seed, but opposite to them. Christ properly is the seed by which the Promise is to be fulfilled: the faithfull are the seed to whom the Promise is made: The Promise is made to the faithfull, and they are and shall be partakers of the Promise: but Christ only is the cause of the blessing to be communicated. Christ and the faithfull are comprehended under one kind of seed spirituall, not carnall: but Christ the principall, who in that seed doth so excell, that in him he doth bring all the seed of Abraham according to the Spirit unto unity; the faithfull are the seed also, as they shall inherit the Promise in and through Jesus Christ.
The worke of Christ the womans seed is to bruise the Serpents head: which is a phrase of speech fitted to the condition of the Serpent, which is obnoxious to this hurt, when he is compelled to creep on the ground, that his head should be crushed and bruised by the feet of men. And thereby is signified, that Christ should destroy death, and him that had the power of death, that is, the devillJoh. 12.32., Heb. 2. 14. that he should destroy the workes of the devill. 1 Joh. 3. 8. And this is true of the faithfull also by communication with Christ. Christ hath bruised the Serpents head by his owne power: but the faithfull overcome by the power of Christ. The victory is common to all the seed: but the author of victory in the seed, is he who is the Head and chiefe, and to whom as to an Head, the unity of all the rest is reduced. Ye have overcome the evill one, 1 Joh. 2. 13. Rom. 16.20.
Luk. 11.21By bruising the Serpents head we must not only understand the deadly wound given to the actors person and his instruments, but the desolation of those workes, which the Tempter had by the fall planted in the nature of the fallen creature, as pride, vanity, ignorance, lust &c. 1 Joh. 3. 8. Ephes. 2. 15. Now the nature of the fallen creature is such, that if you continue his being, and remove off him the workes of the Serpent, you must necessarily bring in the contrary habits of Grace and goodnesse, as of knowledge, faith, love, feare and other Graces of the Spirit. So that under this one blessing is comprehended whatsoever is necessary to spirituall blessednes. For if Sathan be vanquished, the curse of the Law is removed, sinne is pardoned, the Image of God repaired, spirituall freedome and adoption obtained, and everlasting happinesse shall in due time be possessed. All these blessings, which concurre to make up perfect happinesse, are inseparably linked, and the possession of any one is an undoubted pledge of the rest in due season to be injoyed, So the Apostle saith, Tit. 1.2.
πρὸ χρόνων αιωνίων
Mead. in Ap. 14.6.God that cannot lie, promised eternall life before the world began, or rather, ante tempora sæcularia, that is, from the beginning of ages, scil. in that famous promise of the blessed seed. It seemes somewhat harsh to interpret the word promised, by decreed to promise: and therfore it is better to referre it to this promise made from the beginning of the world. And it is manifest, by this phrase πρὸ χρόνων αιωνίων, he meaneth nothing but what the same Apostle signifieth by χρόνοις αιωνίοις, Rom. 15. 25. and nothing is signified thereby, but what elsewhere the same Apostle doth intimate by this phrase, ἀπὸ τών ἀιωνων, Ephes. 3. 9. and ἀπὸ τών ἀιωνον, Jer. 28.8.Col. 1. 26. and that notes the same that ἀπὸ του ἀιῶνος, Act. 15. 18. as ἐις τον ἀιῶνα, Heb. 7. 24. and ἐις τοὺς ἀιώνας, Heb. 13. 8. are the same. But this phrase ἀπὸ του ἀιῶνος, in it owne force and propriety doth not signifie from eternity, Luk. 1. 70. Act. 3. 21.
But how must the Serpents head be bruised? even by Christs suffering death to satisfie revenging Iustice, which was offended by transgression under the former Covenant. This is expounded under this terme of bruising his heele by the Serpent and his seed: which worke and labour of love is typified in the blood of the Sacrifices, executed in his crosse and passion. The devill and all his instruments (the Scribes and Pharisees and Romanes whom Christ calleth the children of the devill) laboured mightily to bring him to the crosse, The very fight it selfe was triumph: while the Devill ran with all his might against Christ; he killed himselfe. Angry Bees stinging once, make themselves drones forever: So Satan.supposing they had gotten full conquest when he was laid in the grave: but when they hoped to have vanquished him, the Kingdome of darknesse was utterly overthrowne, Sathan, sin and death were conquered and taken captive, and whatsoever might be brought against us, was taken away, as the least bill or scroale, Col. 2. 14, 15. 1 Joh. 3. 8. 1 Pet. 3. 18. Christ was wounded in the heele: but by the power of his divine nature, he soon recovered of his wound: being put to death concerning the flesh, he was quickned by the Spirit, and liveth through the power of God. 2 Cor. 13. 4. 1 Pet. 3. 18. But by the wound he received, he wounded his enemies irrecoverably: he bruised the head of the Serpent, which wound is deadly, He spoyled principalities and powers, and made a shew of them openly. And it is not improbable, that in reference to this promise, that Christ by his death should conquer and subdue the enemies of our Salvation, he is said to be the Lamb slaine from the foundation of the world, Rev. 13. 8. For what can we understand by that phrase from the foundation of the world, but from the beginning, which cannot note eternity which is without beginning: for then from the beginning should be as much as before all beginning or without beginning. But seeing the death of Christ to vanquish and subdue the enemies of our soule is published in this ancient and famous promise, ever renowned in the Church of God, in reference to it, it may be said, that he was slaine from the foundation of the world.
These words doe containe a manifest distinction betwixt the seed of the woman and the seed of the Serpent, and a promise of assured victory to the seed of the woman over Sathan, and all spirituall enemies to be administred according to the decree of God. So we reade, that the names of some are written in the booke of life from the foundation of the world, Rev. 17. 8. that God hath saved some, and called them with an holy calling, not according to their workes, but according to his owne purpose and grace, which was given them in Jesus Christ before the times of the ages, 2 Tim. 1. 9. that God hath from the beginning chosen some to Salvation through sanctification of the Spirit and beliefe of the truth, 2 Thes. 2. 13. In all which passages that choosing, writing and calling is to be understood, which is taught in this famous promise, whereunto they seeme to be referred. For the phrase is, from ἀπ᾽ ἀρχῆςthe beginning or the beginning, doth sometimes note the time of the constitution of the Jewish Church, and its policie, presently from the going out of Egypt: as Psal. 74. 2. Remember the Congregation which thou hast purchased קֶוֶםof old. LXX. ἀπ᾽ ἀρχῆς, It signifies also the beginning of the dispensation of the Gospell preached of Christ himselfe: for then a new manner of revelation of the Doctrine of the Gospell was brought in, Luk. 1. 2. Also from the beginning is as much as from the beginning of the world, from the foundation of the world, or at least, little after the beginning of the world, Joh. 8. 44. the devill is said to be a murderer from the beginning, and to sinne from the beginning. 1 Joh. 3. 8. The word beginning absolutely and precisely put, is taken one of these wayes, but with an addition or restraint from the circumstances of the Text, it imports some other beginning, as of the preaching of the Gospell, to this or that place or people, or the like; as Phil. 4. 15. 1 Joh. 2. 7, 8, 23, 24. But this phrase from the beginning never imports from eternity, in any passage of Scripture: and it is somewhat strange to interpret the beginning of duration by eternity, which is essentially and absolutely without beginning of duration. Now when the Apostle saith, God hath chosen the Thessalonians from the beginning, what can we understand thereby, but God hath manifested some outward declaration of their election, according to this famous promise made to Adam and Eve, that the seed of the woman should breake the Serpents head. Some would referre it to the time that the Gospell was preached amongst them, or to the time of their effectuall calling: but the word beginning precisely and absolutely put is never so taken: neither can it be said, that the Thessalonians were chosen as soon as the Gospell was first preached unto them: for it may well be, that it was often preached unto them before they believed: nor from the beginning of their effectuall calling, if (as they would have it) the faithfull persevering, not simply the faithfull, be the object of Gods Election. Of the other Texts alleadged the same may be said, unto which the foresaid answer can in no sort be fitted: so that we may conclude, in all the fore-cited passages there is an apparant allusion to this grand, ancient promise of mercy prclaimed immediately upon the fall, setting forth a manifest difference betwixt the seed of the woman and the seed of the Serpent, according to the election of God. Besides, in these words is implyed a Covenant consisting of a promise and stipulation, made not internally alone with the heires of promise, but externally administred, offered unto and accepted of all the members of the Church, viz. of Adam and Eve, and all their posterity, that were dedicated to God by them, or did accept or receive the promise of mercy. If no Covenant had been made, there could have been no Church, nor pleasing service tendered unto God. If this Covenant had not been externally administred, no unregenerate man could have been in the Church, nor have communion in the ordinances of Religion. But by vertue of this Covenant, Cain as well as Abell offered Sacrifice unto God, as a member of the Church, and after his Sacrifice was rejected he heares from God, Gen. 4.3,4If thou do well shalt thou not be accepted? which is a promise of the Covenant that tooke place after the fall; for the former Covenant made no mention of mercy to be vouchsafed to the delinquent upon repentance, nor of acceptance after transgression. Of this Covenant there be two parts; first a promise, 2. a stipulation. The promise is, that God will pardon the sinnes of them that repent unfainedly, and believe in his mercy: which he doth truly promise to all in Covenant, and effectually bestow upon them that be heires of the promise. 2. The stipulation is, that they believe in him that justifieth the ungodly, and walke before him in all wel-pleasing. This may be gathered, because the promise of forgivenesse cannot be received, but by faith, and by faith it is that we overcome the world, and vanquish Sathan, the enemy of our soules. Thus we reade, that Heb. 11.2,4,6.by faith the Elders obtained a good report: and that by faith Abel offered unto God a more excellent Sacrifice then Caine: by which he obtained witnesse that he was righteous: and that by faith Enoch was translated, that he should not see death: and that Noah became heire of the righteoussnesse which is by faith: which is an argument sufficient, that they understood how faith was required in this Covenant or promise. And seeing it is the property of faith to worke by love, and to be fruitfull in all good workes, of necessity if faith be commanded, obedience is required, though not as the cause of life, yet as the way to life, and the fruit of faith. If we must beleeve in God, we must also walke with God, and worke righteousnesse. To whom God gives to believe in him, to them he gives to obey, and doe all his Commandements; as he doth to all that be effectually and internally in Covenant with his Highnesse: and of whom he requireth faith in his Promise, of them he exacteth obedience to his Commandement, scil. of all them that be outwardly in Covenant. Thus we find, that by faith Enoch walked with God, or walked before God in all well-pleasing. Heb. 11. 5. 6. Gen. 5. 22, 24. And to what end is remission from sinne promised, that man set free from the curse of the Law and stroke of revenging justice should wallow in profanenesse? No, but that he should serve God in holinesse and righteousnesse all the dayes of his life.
But how doth God require these things at the hand of the reasonable creature fallen, unlesse he give them sufficient grace to beleeve if they will?
The answer is, man in the state of Innocency, being made after the Image of God, had power both to beleeve and obey, which being lost by sinne, God is not bound to repaire. And though he had not justifying faith, because it argueth imperfection and sinne, and could not loose what he had not: yet by transgression he brought himselfe into such a state of bondage and wrath, which could not be removed but by faith in Christ.
2. When God in justice doth shut men up in ignorance and unbeliefe, and with-hold from them both the graces of his Spirit, and the meanes thereof, his judgements are just, though secret. And if for the sinne of man, God may justly cast off millions, and not vouchsafe so much as outward meanes of Salvation unto them; he may also exact faith and obedience upon promise of pardon and eternall happinesse, when he doth not deliver them from thraldome and bondage spirituall whereunto they plunged themselves. Was it injustice in God to promise acceptance to Cain if he did well, when as yet he was not set free from the bondage of Sathan.
3. God doth deny nothing to them that be outwardly in Covenant with his Highnesse, that he is bound to give either in justice or by promise, so that it will be in vaine for them to plead with God: for if they come short of mercy promised, it is through their own wilfull neglect or contempt.
4. No man is hindred from beleeving through the difficulty or unreasonablenesse of the command, or through his owne simple infirmity, as being willing and desirous to beleeve, but not able, which inability deserves pitty: but his inability is of corruption and wilfulnesse: he doth not beleeve, because he will not, he is unable, because he doth not covet or desire, which is inexcusable.
5. His inability to beleeve is joyned with the wilfull refusall of mercy promised and voluntary pursute of some inferiour good, as more to be desired then Gods favour. But of this more in the next degrees of the Covenant.
Under this Covenant outwardly administred, were comprehended both Adam and his posterity, even so many as he should dedicate unto God, or should accept of the Covenant, untill by wilfull departure from the faith and worship of God they discovenanted themselves, and their posterity. As the Covenant was after made with Abraham and his seed, and is now made with beleeving Parents for themselves and their children after them: so was it with Adam, and those that should descend from his loynes.
They that lived under this administration of the Covenant did offer sacrifice unto God by divine institution and appointment, Quemadmodum in terris, quum famulus aliquid agit, quod non potest nisi jussu Domini, & non est stultus, omnes intelligunt, eum habere mandatum, etiamsi non dicat. Bell. de Sacr. Conf. l. 2. c. 2.as is manifest in the example of Abel and Noah. We reade not indeed, that God gave any Commandement touching burnt offerings or sacrifices: but without question what they did, was done by divine prescription. What a faithfull servant doth on earth, which he cannot doe but by command and appointment of his Master, for that, if he doe it, we presume he hath the Commandement of his Master, although he doe not say so. But Abel and Noah faithfull Servants of God, offered sacrifice, which they could not well doe, but by the Commandement of God: therefore they were so commanded, though so much be not expressed. All Ceremonies which signifie grace are ordained of God, or they be unlawfull. But the Sacrifices were Ceremonies which signified grace. It is written of Abel, that by faith he offered a better sacrifice then Cain, and that God had respect unto Abel and his sacrifice: Of the sacrifice of Noah it is said, that God smelled a savour of rest: but in faith the sacrifice could not have been offered, if it had not been prescribed: it should not have been accepted, if it had not carried the stamp of God. For those Sacrifices were the types of Christ, and seales of propitiation and remission of sinnes in and through the bloud of Jesus: which must be prescribed, or they cannot be accepted. These Sacrifices then were instituted of God, and may well be called seales of the Covenant, as they did signifie remission of sins in and through the bloud of Christ, our true Priest and Sacrifice. Whether God was pleased to confirme his Covenant by any other visible signes or seales, in that state of the Church, is more then the Scripture hath revealed.
One question remaineth to be discussed, scil. Whether this Covenant of Promise was made in Adam with all and every Infant that should afterwards be born into the world?
There be some that hold the affirmative part, viz. That all Infants, whether borne of beleeving, or infidell parents, are comprehended under the Covenant of Grace, according to the internall efficacy, though not according to the externall administration, so as they be truly and effectually partakers of the benefits promised therein. But the Authors of this opinion doe neither consent with themselves in this, nor with the truth. Not with themselves: for they say Christ died for all men considered in the common lapse or masse, in respect of impetration, not of application. But if all Infants be partakers of the Benefits of Christ, he died for them, and so for all men in respect of application: all men are effectually regenerated, justified, sanctified and adopted, untill by disobedience they fall from that estate. Againe they confesse, that God with the Fathers may and hath reprobated the children, which is directly contrary to this assertion. Arm. in Perk. pag. 92. Probas (Perkinse) gratiæ rejectionem prævisam, non esse causam desertionis, quia Infantes extra fœdus evangelicum morientes, gratiam non repudiaverunt, qui tamen reprobi sunt, & à Deo deserti: At, inquam ego in Parentibus, avis, abavis, atavis, tritavis Evangelii gratiam repudiarunt, quo actu meruerunt, ut à Deo deserentur. Velim enim mihi solidam adferri rationem, cur cum omnes in Adamo contra legem peccaverint, posteri ejus, atque eo ipso poenam meriti sunt & desertionem, etiam infantes in suis parentibus quibus gratia Evangelica oblata est, ac repudiata, non peccaverint contra gratiam Evangelii: Perpetua enim est fœderis Dei ratio, quod filii in parentibus comprehendantur & censeantur. And whereas they teach that Christ died for all men in respect of impetration considered in the masse, but not as impenitent, unbeleevers, or obstinate, let this opinion stand, and he died for impenitent and unbeleevers only in respect of impetration, but for all men in the masse effectually, so as they be actually set into the state of grace, and made partakers of the benefits of Christs death. It is contrary to the truth. For no such thing can be found in the Scripture. In this first promise we find a manifest distinction betwixt the seed of the woman, and the seed of the Serpent: but that all Infants be of the seed of the woman, that we reade not: and therefore we cannot receive it. And when we see by experience, that many thousands are excluded from the externall Covenant, and God hath left them without all meanes, whereby they should come to the knowledge of Christ if they live, we cannot thinke all Infants effectually to be comprehended within the Covenant, and to be partakers of the good things promised therein. We know God is not tied to the meanes, nor doe we absolutely exclude every particular man from the grace of the Covenant, who is excluded from the Covenant outwardly administred: but we cannot thinke, they should universally be partakers of the grace of the Covenant, who are rejected and cast off in respect of the externall pledges and administration. And if all Infants be partakers of the benefits of the Covenant, it is a wonder the fruits thereof doe seldome or never shew themselves in them that live; or that God should leave them in such condition, as if they live, it is ten thousand to one, being destitute of all meanes to bring them to the knowledge of Christ, they shall fall from the grace received, and so plunge themselves into eternall perdition. Whether this opinion will stand with the tenour of the Covenant as it was renewed and further manifested to Abraham and the Israelites after him, we shall have occasion to consider in the Chapters following.
C h a p. VI.
Of the Covenant of Grace as it was made and manifested to Abraham.
THe Covenant made immediately upon the fall with Adam and Eve, God delivers it by accident, when he denounced judgement upon Satan, and in that whole passage doth not mention the name of a Covenant: but in the further manifestation of the Covenant of Grace to Abraham, God doth not only of purpose fall into it, and directly look at it, but openly declares the nature of the Covenant. Gen. 17. 7, 8. And what is more remarkeable, God would have Moses spend many Chapters in opening the speciall passages of this grand contract betwixt God and Abraham. At the first breaking forth of the Covenant, it was propounded in dark and cloudie termes, not easie to be understood, and most things sparingly expressed, and indeed rather implyed then expressed: In this second rise and further manifestation of the Covenant, we have it laid downe in a plaine and conceiveable language to all whom it concernes. Gen. 17. 7. I will establish my Covenant between me and thee, and thy seed after thee in their generations for an everlasting Covenant: and it is fully expressed both in respect of the Head and Purchaser or Undertaker, the confederates in this Covenant, and subfederates, the good things promised, and conditions required therein. That place of Gen. 3. is seldome alledged in holy writ, but now and then by way of allusion: but those of the Promise made to Abraham and his seed often pressed in the person of Christ, not only as Meritor of the Promise, and Satisfier of revenging wrath, nor yet as Maker of the Promises, nor only as Ratifier of the Promises by his death, nor as having the prime part in the Promises as man and Head, but as Treasurer of them for the whole seed of Abraham. For all the Promises of God in him are Yea and Amen, to the glory of God by us. 2 Cor. 1. 20. And Paul, when he had to doe with the false Apostles, who would have blemished this free Covenant made with Abraham, by the Covenant of the Law, Gal. 3. 15, 16, 17. he so insisteth upon it, as that in a sort he preferreth this manifestation, and proveth that it was confirmed of God in Christ, and could not be disanulled by the Law.
This Covenant was made in forme of a Promise to be performed according to the purpose of Election: In thy seed shall all nations of the earth be blessed: and in forme of a Covenant consisting of a free Promise and restipulation, I am God all-sufficient, walke before me, and be thou perfect: Gen. 17. 1. And therein the inward force and vertue of the Covenant is to be distinguished from the outward administration, as we are to shew hereafter.
The Head upon whom this Covenant is setled, both as Undertaker and Confirmer, Purchaser and Treasurer of all good things promised therein, is Jesus Christ: which is more fully expressed and often repeated in this second breaking forth of the Covenant. Gen. 17. 3, 4. and 18. 18. and 22. 18. In thy seed shall all the nations of the earth be blessed: which cannot be understood of the seed collectively but singularly, scil. of Christ, as the Apostle expressely proveth, saying, Gal. 3.16.Now to Abraham and his seed was the promise made, he saith not to the seeds, as speaking of many, but of one who is Christ. But we must not conceive the Apostles argument to be taken from the Grammaticall use of the word Seed: for that is often put collectively in the singular number: but from the quality of the blessings there promised, which could not be accomplished in any other but in Christ alone. And this is evidently holden out to be the literall sense in other places. Acts 3. 24, 25. But where shall we find mention of the passion of Christ in this expressure of the Covenant unto Abraham, which in the first manifestation was clouded in the phrase of bruising his heele: and is essentiall to the Covenant of Grace in any overture of it, as containing the price and ransome by which all hinderances are removed, as the Apostle saith, Gal. 3.13,14.Christ was made a curse for us, that the blessing of Abraham might come on the Gentiles. Some answer, that this is thrice put on in the passage of this Covenant with Abraham; first, in the federall confirmation by the figments with the smoaking fornace, and burning lamps, which passed between those pieces, Gen. 15. 8, 9, 17. which howsoever it typified the dividing of Abrahams seed in Egypt with their fiery labours and sorrowes: yet primarily the type expresseth the torment and rending of Christ Abraham his prime seed, and by the fornace and fiery lampe, the wrath of God that runneth betwixt, and yet did not consume the rent and torne nature. Secondly, they conceive this perpession of Christ was expressed in the bloud of the Circumcision. Gen. 17. 10, 11. For they be of opinion, that where God commands shedding of bloud in any his ancient Ordinances, it doth fully reach unto the bloud of Christ, and his everlasting Testament. The bloud which was shed in the signes ordained to seale the Covenant of Promise, what did it signifie but the bloud of Christ, whereby the Covenant was to be sealed. Lastly, we may find a full expression of his passion in the resolved sacrifice of Isaac, which was typicall the death of Christ, and the Ramme in his stead: wherein is set forth an Embleme of Gods love unto the world, in that he hath truly sacrificed his only Sonne Christ to take away sinne. Joh. 3. 16. παραβολὴ in typo vertit Tremelius ex Syri interpretis מתלא quae vox Hebraicè משל est, & apud Evang. Matth. 13.35. Propheta Psal. 78.2. redditur παραβολὴ. Theod. in Epist. ad Hebr. 11.And if some of these be not lively expressions, it may seeme to be implyed in the very Promise: for how should the blessing promised come upon the posterity of Abraham, if the promised seed had not borne the curse of the Law, and by suffering removed it, that mercy might be glorious in conferring righteousnesse and life eternall.
In the former Covenant a secret honour was put upon Eve, as she was made (if we may so speake) the first pipe whereby God conveyed the grace of his Covenant unto her posterity, who did not degenerate into the seed of the Serpent. But here the Covenant is made with Abraham, who received it, not as an example only, nor as a type, Gen. 17.4.but as an Ordinance leading unto the conveyance of the same Covenant to all the confederates. In which sense it is plainly spoken to in the Epistles to the Rom. and Gal. and he called the Father of the faithfull. Rom. 4. 11, 12, 16. and they which are of the faith the children of Abraham. Gal. 3. 7. the seed of Abraham, Gal. 3. 29. Abraham is not the Father of the faithfull effectively, as if he should be the worker of faith in all, or that men should be borne faithfull of him: For so God only by the holy Ghost is the Father of the faithfull: But analogically for the grace of the Covenant given unto him on that condition and priviledge, that as Fathers transferre and passe over their rights and inheritance to their children: so he as a Father should propagate the righteousnesse of faith and free blessednesse to all the faithfull by Doctrine, Example and Covenant. So that all who receive this Covenant from God in Christ, doe likewise by faith draw it through Abraham, to whom the promise was made, Gal. 3. 16.
The Subfederates are described, and by that differenced from all the world, to be Abrahams seed. Gen. 17.7.I will establish my Covenant between me and thee, and thy seed after thee, in their generations, for an everlasting Covenant, to be a God unto thee, and to thy seed after thee. Where these specialties are holden out. That God will be as good a God to Abrahams seed, as he is to Abraham himselfe, and that whatsoever right by the Covenant was invested upon Abraham, should descend as from a Parent under this Covenant, to all his seed by vertue of this Covenant made with him. But we must distinguish Abrahams seed. Gen. 18.22.
Gal. 3.16.For sometime by the seed of Abraham is meant Christ, who is the prime and principall seed, who first entred the Covenant as Purchaser, Maker, Confirmer, and upon whose person it was setled for us all by Abraham. Againe, by Abrahams seed are meant all that receive this Covenant from him, whether by outward administration only, or internall force and vertue also. In the eye of God and Scripture all beleeving Gentiles are the seed of Abraham, which may be called the Christian seed. Gen. 12.3.
and 18.18
and 22.18.In thee shall all Nations of the earth be blessed: which must needs be understood of the Gentiles which should beleeve, and is plainly so interpreted by the Apostle: Rom. 4.16,17.
ver. 11.Therefore it is by faith, that it might be by grace, to the end the promise might be sure to all the seed, not to that only which is of the Law, but to that also which is of the faith of Abraham, who is the Father of us all; As it is written, I have made thee a Father of many Nations. That he might be the Father of them that beleeve, though they be not circumcised, that righteousnesse might be imputed to them also.Gal. 3.14,29. And if ye be Christs, then are ye Abrahams seed, and heires by Promise. All beleeving Jewes and Proselytes are comprehended under the seed of Abraham, and may be called the spirituall seed, in opposition to the carnall or naturall seed only. This distinction of Abrahams seed spirituall and naturall the Apostle plainly specifieth; Rom. 9.7,8.
and 2.28,29.Neither because they are the seed of Abraham are they all children: but in Isaac shall thy seed be called: that is, they which are the children of the flesh, these are not the children of God, but the children of the promise are counted for the seed. Besides, all that descend from the loynes of Abraham, and all that Gen. 17.11,12,13.were borne in his house, and bought with his money are counted for the seed, though indeed many of them were wicked and profane. Therefore Abraham is commanded to circumcise every man-child, both him that is borne in his house, or bought with money of the stranger, which is not of his seed. Thus Ishmael, Esau, and others were circumcised, counted Abrahams seed, and under Covenant, untill they fell away, and discovenanted themselves: but their posterity are not counted for the seed, because they utterly fell away, and departed from the faith. The whole Nation of the Jewes descending from Jacob, was accounted the seed of Abraham, untill the time of Reformation, though many amongst them were wicked, and oft-times fell away. John 8.37.I know (saith our Saviour to the Pharisees) ye are Abrahams seed, but yee seeke to kill me, so did not Abraham. In respect of the externall administration of the Covenant they were counted the seed: but they walked not in the steps of the faith of Abraham, and therefore indeed and truth they were not the seed. And the Apostle speaking to the Jewes, who had put Christ to death, saith, Act. 3.25.Ye are the children of the Prophets, and of the Covenant, which God made with our Fathers, saying unto Abraham, And in thy seed shall all the Kinreds of the earth be blessed. Further it is to be observed, that in all the seed the Covenant reacheth to Infants borne of the seed under the Covenant, which was the reason why they must receive the seale of the Covenant at eight dayes old. Neither must we put off this, that Infants have only jus fœderis, for they be fœderati. Your children are holy, saith the Apostle, 1 Cor. 7. 14. Holy by Covenant, though by nature sinfull. Indeed it is true they be not capable of many actuall injoyments under the Covenant, nor of actuall Faith: but through the free grace and acceptation of God, the Promise of forgivenesse, and the Kingdome of Heaven belongeth unto them. So that if any person come into Covenant and procreate children, that man and his issue are fœderati, and may grow up into a further body from that beginning. From this we may see the true ground of all Covenants as Luk. 18.9.they receive difference from the parties injoying, whether personall, family-Covenants, or nationall. Personall is the cause of family-Covenants, as Abrahams Covenant, the ground of his Families entrance: and so the Covenant made with the Family the ground of nationall, as in the Families of Jacob cast together, made all Israel under Covenant. And herein appeares the truth of the former distinction, that the Covenant is made according to internall force and efficacy, or outward administration only.
The things on Gods part promised under this manifestation to Abraham and his subfederates are held forth in these and the like expressions: Gen. 12.2,3.I will make thee a great Nation, and I will blesse thee,and make thy name great, and thou shalt be a blessing. And I will blesse them that blesse thee, and curse him that curseth thee: and in thee shall all Families of the earth be blessed. ver.7.
Gen. 18.18.Unto thy seed will I give this land. Gen. 13.14,15,16.Lift up now thine eyes, and look from the place where thou art, Northward and Southward, and Eastward and Westward. For all the Land which thou seest, to thee will I give it, and to thy seed for ever. And I will make thy seed as the dust of the earth; so that if a man can number the dust of the earth, then shall thy seed also be numbred. Gen. 15.1.Feare not Abraham, I am thy shield, and thy exceeding great reward. ver.5.Looke
now towards Heaven, and tell the starres, if thou be able to number them. And he said unto him, So shall thy seed be. Gen. 17.1.I am the Almighty God: 2.and I will make my Covenant between me and thee, and will multiply thee exceedingly, 3.and thou shalt be a Father of many Nations. 6.And I will make thee exceeding fruitfull, and I will make Nations of thee, and Kings shall come out of thee. 7.And I will establish my Covenant between me and thee, and thy seed after thee, in their generations, for an everlasting Covenant to be a God unto thee, and to thy seed after thee. 8.
ver.19.And I will give unto thee, and to thy seed after thee, the Land wherein thou art a stranger, all the Land of Canaan for an everlasting possession, and I will be their God. Gen. 22.16,17.
and 24.7.By my selfe have I sworne, saith the Lord, for because thou hast done this thing, and hast not with-held thy Sonne, thy only Sonne, That in blessing I will blesse thee, and in multiplying I will multiply thy seed as the starres of heaven, and as the sand which is upon the sea-shore, and thy seed shall possesse the gates of his enemies. And in thy seed shall all the Nations of the earth be blessed; because thou hast obeyed my voice.
The grand Promises of this Covenant are, that God would be the God of Abraham and of his seed, whereby is signified, that God would be to him, what he had revealed himselfe to be, his King, and Father, his Portion and Protectour; that he would pardon his sinne, write his Law in his heart, leade him into all truth, defend him from all evill, and in due time receive him unto glory. Psal. 33.12.
and 144.15.Happy are the people that be in such a case: yea, blessed are they that have God for their God. Psal. 48.14.This God is our God for ever and ever, he shall be our guide untill death. And this is implyed, in that the Lord expressed himselfe unto Abraham to be Hieron. in Ez. 1. Shaddai. Sym. Theod. ἰκανὸν transtulerunt, quod nos fortem, robustum possumus dicere Isai. 13.6.
משַׁוַי Sept. παρὰ τοῦ θεοῦ.
Gen 49.25.
Gen 17.1.
and 28.3.
and 35.11.
χληρονομία ἱκανοῦ. Sept. παντοχράτως.
ὁ τά πάντα ποιήσας τὸν ἐπουράνιονAlmighty, or All-sufficient, the nurse of all living things, strong, and potent to doe whatsoever he will, who can bring all things to nothing, as he made all things of nothing, can give and take away, give plentifully, abundantly, as pleaseth himselfe, whose goodnesse doth copiously reach unto all his creatures. The Sept. Interpreters sometimes expresse this title by the common name of God: sometimes they omit it altogether, and for I am God Almighty, they translate I am thy God: sometimes they put for it, the God of heaven, Psal. 91. 1. sometimes they render it by a word that signifieth fit, sufficient, strong and potent. Job 31. 2. but most commonly Almighty, Omnipotent, able to doe all things, Job 15. 25. and 22. 25. and 23. 16. and 26. 16. and 27. 11. and paraphrastically, who hath made all things, Job 8. 3. Sometimes they turne it heavenly, Psal. 68. 15. once they retaine the Hebrew word σαδδαί, Ezek. 10. 5. and once they use an expression, which comes nigh to selfe sufficiency and contentation, ὃτε μμεν ὑλιώδες λίανJob 29. 5. qui materia copiosus est valde. But when God manifested himselfe to Abraham to be God Almighty, the meaning is not so much to expresse what God is in himselfe, as what he would be to Abraham and his posterity: as afterwards Exod. 6.3.when he saith he would be knowne unto them by his name Jehovah, therby is meant that he would give being to the promises formerly made unto them. And in many passages, Psal. 90.2.
Psal. 102.12,
13,28,29.
Heb. 1.12.
Gen. 12.2,3.
Act. 3.25.
Gen. 22.17.
Heb. 6.14.
Gal. 3.8.when the Scripture speakes of the eternity of God, the absolute eternity which respects God himselfe, is not understood: but that wherby he will shew himself eternall in his love and favour and rich grace towards his people. Art not thou from everlasting, ô Lord our God, we shall not die. And when the promise was made to Abraham, that in him, or in his seed, all nations of the earth should be blessed, therein was preached the Gospell unto Abraham, that the Gentiles should be turned from their sinnes, justified by faith, adopted to be the Sonnes of God, made partakers of the promised Spirit, and receive the Inheritance purchased for the Saints.
Voss. resp. Ra-
v rsp.
cap. 23.Unto these spirituall blessings, it pleased God to add the promise of many and great temporall good things, which are fully branched out in the words before cited, and may be reduced to these heads. Psal. 3.4. & 7.11.
Psal. 18.3.1. Protection, I am thy shield. The Sept. hath it, I will protect or stand betwixt the and all dangers, that may threaten, or seem to come nigh thee. The like promise is often repeated in Scripture, wherin not simple aid or vulgar manner of protection is signified, but present, certaine, effectuall defence, nigh at hand continually, and that performed with great care and promptnes of mind. 2. Riches and honour, I will make thee great and thy name shall be great. Numb. 23.10.
Deut. 10.
Gen. 32.13.
Jer. 15.8.
Hos 1.10.
Hab. 1.9.
Isa. 10.22. &
49.19.
Jer 33.22.3. Multiplicity of seed; I will multiply thee exceedingly. There be three things in Scripture and Theocrit. Joyll 15.
Horat. 1 Car. Od. 28.
Sen. in Med.
Ovid Trist. Eleg. 4.Heathen Authours, which are used proverbially, to signify an huge and exceeding great number, the dust of the earth, the sands of the sea, and starres of Heaven. And all these are brought to resemble the exceeding number into which the seed of Abraham should breake forth, Gen. 13. 16. & 22. 17. Gen. 15. 5. 4. The Land of Canaan is promised as an everlasting possession, and therein holy Government, Church ordinances and other blessings attending theron: all which are stated upon Abraham and his naturall seed by Jacob, and we find verified in them.
Touching these blessings we must observe first, that God gave more of the temporall, lesse of the spirituall to the naturall seed in the first ages: but in the latter ages more of the spirituall blessings, lesse of the temporall and outward to the Christian seed of the Gentiles.
Secondly many of Abrahams carnall seed injoyed the outward blessings, which reached not the spirituall; as infinite numbers that dwelt in the Land of Canaan, and being Iews outwardly did partake in outward priviledges belonging to the posterity of Jacob.
Thirdly, those that injoyed this outward part of Abrahams blessing and priviledges of the Covenant, cannot be called strangers altogether from the Covenant of promise: for the Apostle confesseth, Rom. 9.4.that the carnall Iew in his time, was not wholly broken off from the Covenant and the Service of God, with the promises: which may be said of carnall Christians, which live within the pale of the visible Church, with correspondency in some measure unto the ordinances, These injoying the outward blessings of Abraham, are in the eye of the Scripture reputed to be within the Covenant of grace, whereof we have an apparant proofe, Deut. 29. 10. Where all are said to enter this Covenant to the very hewer of wood and drawer of water, amongst whom was the carnall, as well as spirituall seed.
Fourthly, it is to be observed, that the possession of the Land of Canaan, as it was a part of their outward happinesse, so it was a type of the eternall rest, Heb. 4. 1. as shall be proved more at large hereafter.
It may be demanded how the Land of Canaan, which the Israelites possessed for a time, can be called an everlasting possession.
The answer is, that the word translated everlasting doth not ever signifie that which shall have no end, but an age, terme or continuance. It is spoken of the actions and vertues of God: of the time past or future. Of the time past, and so we reade of the bounds of ages, Pro. 22. 28. The paths of ages, Jer. 18. 15. The dayes of ages, Deut. 32. 7. The yeares of ages, Psal. 77. 5. The deserts of ages, Isai. 58. 12. Joshua 24. 2. I held my peace of old, Isa. 42. 14. that is, long time. Of the time to come with determination certaine or uncertaine, as untill the yeare of Jubile, as long as he liveth, as long as the Law of Ceremonies is in force, or as long as the earth endureth, and such like, as, He shall serve thee for ever, Deut. 15. 17. and is untill the yeare of Jubile, Lev. 25. 40, 41. he shall serve them for ever, Lev. 25. 46. that is, all the dayes of his life. He shall appeare before the Lord for ever, 1 Sam. 1. 22. Horat. Serviet, æternum qui pacto nesciat uti
1 Sam. 13.13that is, as long as he liveth. I will praise the Lord for ever and ever, Psal. 145. 1, 2. that is, as long as I shall have any being, Psal, 146. 2. So the cares of this age, Matth. 13. 22. is put for the cares of this life, Luk. 8. 14. The Covenant of the Sabbath and Circumcision is called everlasting, Exod. 32. 16, 17. Gen. 17. 13. that is, during the time of the Old Testament, or untill the time of Reformation. The earth standeth for ever, Eccles. 1. 4. Psal. 104. 6. that is, as long as the world shall endure, as long as the fashion, tenor or forme of the world shall continue, 1 Cor. 7 31. The grave is called the house of ages, or an everlasting house, Eccles. 12. 7. The desolations which shall end in the space of 70 yeares, are called everlasting desolations, Ier. 25. 9. Ovid, Meta l. 1. Ad mea perpetuum deducite tempora carmen.And that which whiles it lasteth, is never interrupted, is said to be everlasting, Psal. 25. 6. Thy mercies which are everlasting, that is, which thou alwayes usest, being never interrupted. So it is a perpetuall speech, which is never interrupted or broken off, though it may have an end. So that we must wisely consider what doth agree to every place, even to the appointed end, and that rather hidden in the will of God, then made knowne to men. And if we take the Land of Canaan properly and literally, it was not the everlasting Inheritance of Israell absolute, but relative, not for ever, but for a long time prescribed of God, even untill the time of Reformation: But if we looke to the thing signified it is an everlasting inheritance to the spirituall seed.
These promises were freely made of grace, and of meere grace the blessings promised were conferred upon the seed. Josh. 24.2For Abraham himselfe was an Idolater, when it pleased God to call him out of Ur of the Chaldees, and to make these rich promises unto him. And as Abrahams calling was of grace, so are all the promises made unto him when he was first called. Rom. 4.4.The wages is due unto him that worketh upon desert, but the inheritance was given to Abraham by promise. Gen. 15.6.Abraham believed God, and it was imputed to him for righteousnesse. Rom. 4.2.And if faith be reckoned to Abraham for righteousnesse, he hath not to glory before God. We reade indeed the Lord said unto Abraham, for because thou hast done this thing, and hast not with-held thy Sonne, thine only Sonne, That in blessing I will blesse thee &c. But the same promise God had formerly made to Abraham, and faith in these promises was the cause of his obedience; therfore his obedience was not the cause why God gave the promise. An occasion or antecedent it might be of the renewing of the promise at this time, but it was no cause of the promise it selfe, nor of the accomplishment. For that whithout which, and before which the promise was, could not be a cause of the promise, or the good promised. Besides, the basis and foundation of this promise is Christ, whose incarnation could not be merited by Abrahams obedience. The particle because, is a note of order and consequence, shewing to whom the promise did pertaine, not of the cause why it was made, or the good promised should be performed.
Gen. 15.1,2.If it be said, the good promised to Abraham is called a reward.
The answer is, the word reward sometimes doth import nothing, but an absolute and free gift of God, though no action went before to which recompence was due: as Gen. 30. 18. Leah saith, God hath given me my reward, because I have given my handmaid to my husband, Psal. 127. 4. Genbrard. in Psal. 126.Children are the Inheritance of the Lord, and the fruite of the wombe is his reward. There is a reward of a debt, such as is due to the workeman for his labour upon desert: and a reward of grace, such as God giveth to them who labour in well-doing according to promise. A reward is given to the worker of free grace, but not for his worke as the procuring or deserving cause. There is a relation of order and consequence betwixt the worke and the reward, that the one goeth before and the other followeth, but not a proportion of equiparancie, price or degrees, that the one should match or purchase the other. Alia est compensatio qua pro uno redditur aliud. Alia qua propter unum redditur aliud. Psal. 18.20.A recompence is given to obedience, as comfort and solace to them that suffer for well-doing: but it is not given for their obedience, as wages to the labourer, or lands and possessions for the price paid in hand. Reward is sometimes called retribution: but in Scripture not only the reward of good or evill, but simply good or evill done is thereby signified, though nothing went before to deserve or procure it. Gen. 50.15.
1 Sam. 24.18.Thou hast shewed this day how thou hast dealt well with me. If I have rewarded evill unto him that was at peace Psal. 7.4.with me. Psal. 13.6.The Lord hath dealt bountifully with me. Psal. 103.10.
& 116.7.He hath not dealt with us after our sinnes, nor rewarded us after our iniquities. Psal. 119.17.
& 142.7.Deale bountifully with thy servant. Isa. 3.9.
2 Sam. 16.36.
Psal. 103.1.
Judg. 9.16.And if a benefit freely vouchsafed be called a retribution, the retribution promised and of grace conferred upon the workers of righteousnesse, doth not inferre dignity or worth in the work rewarded. For when God doth performe his promise of meere grace, he is said to retribute, not that he oweth any thing to any man, or that he can receive any that hath the reason of a benefit, but because he doth good unto them according as of his rich grace he was pleased to promise. And if God be said to render or repay a reward, thence it will not follow, that good works can merit ought at the hands of God: Verbum גמל quod vulgò redditur, retribuere, non semper significat par-pari referre, seu idem reponere, nimirum beneficium pro beneficio, injuriam pro injuria, sed etiam priorem conferre in aliquem, vel bonum, hoc est, benefacere, &c. Kinch. ad vers. 4 c. 3. Joel. Mius in Psalm 13.6.for the word is of farre larger signification, and imports no more sometimes, but to restore to one, that which was his own before; as Matth. 22. 21. Render to Cæsar, the things that are Cæsars. Luk. 9. 42. It is said of the child that our Saviour healed, he restored him to his father. Luk. 4. 20. He gave againe the booke to the Minister. Sometimes it is to give without respect to merit or desert; as Matth. 27. 58. Pilate commanded the body to be given unto him. Acts 4. 33. With great power the Apostles gave testimony of the resurrection of our Lord Jesus Christ. Numb. 3. 3. & 36. 2. 2 Chron. 6. 23. where the Hebrew hath nothing but give, the Septuagint translate it render or repay. Moreover, it signifieth to repay according to vow or promise, as is to be seen in many places of Scripture: Deut. 23. 21. Psal. 22. 26. Psal. 50. 14. & 116. 12, 17. Hos. 14. 2. Joh. 2. 10. Nah. 1. 15. In brief there is a retribution of justice strictly taken, which is according to desert: Jud. 1. 7. Jer. 32. 18. Exod. 22. 5, 6. and there is a retribution of grace and bounty, which is of favour according to promise, as Ruth. 2. 12. Prov. 13. 21. and 25. 22. not to adde, that he that first doth good or evill, is said to retribute; Psal. 137. 8. Psal. 35. 12. That a company of miscreant wretches should be beloved, saved, and a Sonne slaine; reason cannot reach it, religion doth not desire it, nature doth not require it, justice doth not exact it, only love has done it.So that if God be said to render or retribute according to our righteousnesse, it is not in respect of the worthinesse of our deeds, as if they deserved it, but of his free promise and rich mercy, whereby he hath bound himself to accept of our sincere obedience, and graciously to reward it.
As God was pleased freely to make these promises to Abraham, so also to confirme the same unto him by Oath. By my selfe have I sworne saith the Lord. Wherein God willing more abundantly to shew unto the heires of Promise the immutability of his counsell, confirmed it by an Oath; that by two immutable things, in which it was impossible for God to lie, we might have strong consolation, who have fled for refuge to lay hold upon the hope set before us. Abraham was strong in faith, yet was it not superfluous or altogether needlesse, that God of his superaboundant love and mercy, should adde his Oath to the former promise, for the further setling and assurance of his servant. Here that common saying may be of use, Aboundant cautelousnesse doth not hurt, nay, it is of great profit and behoofe. But this is to be further noted, that God had respect to the posterity of Abraham. For Isaack was present then, to whom the promises were confirmed in his father: which, when both the one and the other, ought to inculcate to their posterity, it was a matter of no light moment, that they might holily affirme, that God hath confirmed them both by word and Oath.
Gen. 18.6.
Rom. 4.3.
Gal. 3.6.
Jam. 2.23.In this passage, Abraham believed God, and it was imputed to him for righteousnesse, both the spirituall good things promised on Gods part in the Covenant, and the condition required on mans part, are implied. For the Apostle hence concludes, that Abraham was freely justified by grace through the redemption that is in Christ Jesus: and in this is included all eternall and spirituall blessings, which doe accompany each other. For whom God doth justifie, them he glorifieth. In the first expression, the thing required on our parts was obscurely implied, and we had much to doe to find it out: but in this passage it lieth bare. Abraham believed, &c. This condition in Abraham, the Apostle fully followeth against the Justiciaries of his and our times, opposing it to the condition of works in attaining the blessings of Abraham, strongly proving that this faith made Abraham the friend of God, and a justified person, having nothing to glory in this kind before God, from any worke. But seeing this text is so oft alleadged and pressed by the Apostles, and so much controverted among men, it is not amisse to handle the words more at large. In the Originall word for word they run thus, He beleeved the Lord, or in the Lord, and he imputed that to him righteousnesse. The Sptuagint render it, and the Apostles alleadge it thus, Abraham beleeved God, and it was imputed to him for righteousnesse: The word, believed, imports, he thought the words of God to be sure, certaine, stable and constant: and signifieth such a beliefe, as is opposed to fainting: as it is said of Jacob, when he heard the report of his sons that Joseph was alive, his heart fainted, because he believed not: but when he believed, his heart revived. Gen. 45. 25, 26. And David saith of himselfe, I had fainted, unlesse I had beleeved, Psal. 27. 13. So that it is a lively motion of the heart or soule assenting unto, and trusting in the word of God as firme and stedfast. Now whether you reade the word following, in or upon God, as Arias and Pagnine, or God, as the Apostles alleadge it, it is all one: for here to believe God, as all circumstances doe shew, is to Joh. 5.24.put trust and confidence in God, or with lively adherence to sticke or cleave unto the word of God. And he imputed, sc. God, or he in whom Abraham believed, as the construction it selfe and words following manifestly convince: or, it was imputed, as ª Isa. 22.8.
Mich. 1.7.
Ezek. 23.47.
Gen. 50.20.
1 Sam. 18.25.
Jer. 18.7,8.
& 49.30
& 29.11.
Exod. 26.1.
& 39.32.
Psal. 40.17.ª active verbes amongst the Hebrewes are expounded passively. The word translated imputed, is of large signification, and imports to thinke, reckon, Rom. 6. 11. Psal. 44. 22. Rom. 8. 36. devise, purpose, conclude, Rom. 3. 28. resolve, plot, esteeme, fore-see, reason, Mark. 11. 31. consult of a matter how it may be brought to passe, looke unto, and take care of. But more properly to the matter in hand it is to account unto a man, or repute unto a man, or reckon unto a man any thing to be his, or to be good paiment and satisfaction for him in his accounts.Gen. 38.15.
1 Sam. 1.13. And that we may the better conceive the meaning of it in this text, let us consider some other passages in which it is used: Lev. 17.4.
& 25.53.Bloud shall be imputed unto that man, he hath shed bloud. Num. 18.27.This your heave offering shall be reckoned unto you, as though it were the corne of the threshing floore. 2 Sam. 19.19,20.Let not my Lord impute iniquity to me. Psal. 32.2.Blessed is the man to whom the Lord imputeth not sinne. Psal. 106.31.Phineas stood up, and executed judgement, and so the plague stayed, and that was counted to him for righteousnesse. Rom. 2.26.If the uncircumcised keepe the ordinance of the Law, shall not his uncircumcision be counted for circumcision. Rom. 4.11.That righteousnesse might be imputed to them also. & 5.18.Sinne is not imputed when there is no Law. Rom. 9.8.The children of the promise are counted for the seed. 1 Cor. 4.1.Let a man so account of us, as of the Ministers of Christ. 2 Cor. 5.19.God was in Christ reconciling the world to himselfe, not imputing their sinnes unto them. 2 Cor. 12.6.I refraine, lest any man should account of me, above that he seeth in me. 2 Tim. 4.16.At my first answering no man assisted, but all forsooke me, I pray God, that it may not be laid to their charge. Rom. 4.6.Even as David also describeth the blessednesse of the man, unto whom God imputeth righteousnesse without works. Philem. v.18.If he hath wronged thee, or oweth thee ought, put that on mine account. Rom. 4.4.Now to him that worketh, the wages is not counted by favour, but by debt. Here it hinders nothing, that righteousnesse imputed should simply note out a righteousnesse of grace and acceptation, whenas the word imputed joyned with others noting desert and debt, may signifie the cleane contrary. For example, when it is said, that Psal. 68.18.
Eph. 4.8.God gives gifts unto the sonnes of men, all understand a free bestowing of good things amongst them: but when he saith, Rom. 11.8.he giveth them the spirit of slumber, eyes that they should not see, eares that they should not heare: then albeit the word [giving] in it selfe promiseth some grace, yet being matched with such words, it hath a contrary signification to that which naturally it signifieth: when mention is simply of violent men, and of raveners or snatchers, by and by all that have judgement understand men of wicked life: But when it is said, that Matth. 11.12.the Kingdome of Heaven suffereth violence, and that the violent catch it away; it is easie to know, that this violence and catching falleth not into the lot of the wicked. Likewise the word profane, soundeth in all mens eares some foule and damnable thing: but when it is said, Matth. 12.5.the Priests profane the Sabbath and are guiltlesse, all know that it is no word of reproach.
But to reture to the matter, to impute is either to acknowledge that which is truly in one, to be his indeed, and to attribute it to him, or else to attribute that to one which indeed is not his. In generall it is to transcribe or transferre and put over the cause of any thing to any one. So Ulpian. in lege 1. parag. Item quæritur, de separat: Sibi imputent, quo minus idoneum fide jussorem acceperint; id est, ascribant & tribuant. Item apud jurisconsult. Imputare significat acceptum seu expensum ferre, ut imputare sibi debet, qui credulus fuit. Legum. 1. §. dolum ff, de eo per quem factum. To impute then is to ascribe a matter good or evill, or the cause thereof to any one, which he hath, or hath not. The imputation of an evill is two-fold, just and due, when the evill imputed or the cause thereof is in the subject to which it is imputed: so sin is imputed to him that hath committed it, and folly to him that hath not spoken that which is right, Job 42. 8. and the debt is imputed to him that undertooke to make payment, or give satisfaction. Unjust or undeserved, when the evill or cause thereof is not in the subject, as when a fault is imputed to an innocent, and punishment inflicted upon him that neither offended in his own person, nor undertooke to be surety for the offendor, 1 Sam. 1. 16. Gen. 38. 15. Plin. lib. 8. cap. 1.
The imputation of a good thing is done three wayes, by right, grace and injustice: because law, justice and right is opposed to injustice and grace. But here it must be noted, that its one thing to say a man is reputed just, another to say, this or that thing is imputed for righteousnesse: a man is reputed just, but not imputed just; reputation is spoken of the concrete, imputation of the abstract: imputation is the cause, reputation the effect: Imputation by debt or right is, when that which is inherent in the subject, or due to it, is imputed, as wages counted of debt to him that worketh. But many things due cannot be said to be imputed, unlesse the word imputation be taken improperly for giving or acknowledgement; as we should improperly be said to impute glory to God for to give or acknowledge. Imputation by injustice is, when righteousnesse of quality or fact is imputed to an unjust man, and he is acquitted contrary to law. Imputation by grace, when righteousnesse is imputed to them that be unjust in themselves, and the guilty is acquitted, not of debt, but of grace, yet not against justice, but upon just and equall considerations. Righteousnesse also is put either for some one individuall righteous act, done after a manner pleasing and acceptable unto God, which is called the righteousnesse of the fact, or it is put for universall righteousnesse, which is either the matter of justification, or at least the thing required on our part to justification, and is called the righteousnesse of the person: which latter is here to be understood, as is more at large to be shewed hereafter. Now from all that hath been spoken it followeth.
1. That perfect and strict righteousnesse of quality or work inherent, is and ought to be imputed of justice to the subject in whom it is: but by gracious estimation it cannot be imputed in the place or roome of righteousnesse inherent: for what is accounted by grace, that either is not in the subject, or it is not really that in the roome and steed whereof it is accounted.
2. Works of righteousnesse done in faith after a manner pleasing and acceptable unto God, are of grace imputed to the doer for just and righteous actions, the imperfections that cleave unto them being freely pardoned. Not that works are able to beare the exact triall of the Law, or can stand as the matter of justification before the Lord: but that God in Christ is pleased to accept of our works as good and pleasant, our persons being accepted in his beloved, and the weaknesse of our works covered by his intercession. Thus Psal. 106.31.Phinehas his executing of judgement was imputed to him for righteousnesse. And thus we reade, Deut. 6.25.This shall be our righteousnesse before the Lord our God, if we take heed to keepe all those Commandements. Deut. 24.13.Thou shalt restore him the pledge, when the Sunne goeth downe, that he may sleepe in his raiment, and blesse thee, and it shall be righteousnesse unto thee before the Lord thy God.
3. Faith or beliefe may truly be imputed for or unto righteousnesse, as it is the sole working instrument and relative action required on our part in the Covenant of grace, unto free justification. For by faith alone in Christ, through the meere grace and mercy of God, we obtaine full pardon and remission of all our sins, and so our works come to be acceptable in Gods sight.
4. The righteousnesse of one being of grace accepted for, or imputed to another, is righteousnesse imputative: but this stands not in a bare opinion, or naked estimation without reality or truth, but in a reall donation and communicating of righteousnesse unto him, that is esteemed just. True it is, righteousnesse imputative is not inherent in them unto whom it is imputed, as in the subject: but it is made theirs by right of donation.
5. It may also be noted, that the word Imputation, hath reference to some other thing, and commonly commeth in betwixt two things, the one the thing which is imputed, Tertul. advers. Gent. Cap. 3.
Ita nomen emendationi imputatur.
Sen. ad Mart.
Magno autori suo imputata.
Tacit. 1. Hist. Otho. Imp.
Quis mihi plurimum imputet.the other that whereunto it is imputed, so that imputation hath relation unto both. And to make this manifest, we may consider these three phrases. The first is, The obedience of Christ is imputed unto justification, conformable to that saying of the Apostle, By the obedience of one man many are made righteous. The second phrase is, Faith is imputed unto righteousnesse. The third is, Righteousnesse is imputed unto life. The equivalent whereof we have, Rom. 4. 11. & 5. 17, 18. In the first phrase imputation is betwixt Christs obedience, as the thing which is imputed, and justification as the end whereunto it is imputed, and it hath reference. In the second phrase, imputation commeth in betwixt faith, as the thing which is imputed, and righteounesse as the thing whereunto it is imputed. In the last phrase, imputation commeth in betwixt righteousnesse it selfe as the thing imputed, and life as the end whereunto it is imputed.
This passage whereof we now speake, is diversly interpreted by Orthodox Divines, but all aiming at the same truth, and meeting in the maine, being rather severall expressions of the same truth, then different interpretations. The first is, That faith is imputed unto righteousnesse, that the obedience of Christ apprehended by faith, may be righteousnesse unto the apprehender. For faith and beleeving ever implieth the possession of Christ and his obedience in our hearts; and the imputation of faith unto righteousnesse, is the thing that makes Christ possessed by faith to be our righteousnesse. Christs obedience is righteousnesse in it selfe, so that it is neither our faith, nor Gods imputation of our faith, that makes his obedience to be righteousnesse: but imputation of faith to us as ours, maketh the obedience of Christ possessed by faith (being righteousnesse in it selfe) to be our righteousnesse. For as the making of that, whereby we obtaine possession to be ours, maketh the thing possessed also to be ours: so that imputation of faith (which is a gift supernaturall and not within our power) maketh Christs obedience to be that unto us, which it is in itselfe though it were never imputed unto us. And to confirme this exposition, that of the Apostle is alleadged: Rom. 10.10.With the heart man beleeveth unto righteousnesse, and with the mouth he confesseth unto salvation. In which sentence, the Greeke word which is rendred [unto] cannot be rendred [for] without darkning, if not perverting the true sence and meaning of that place. For we are said to believe with the heart unto righteousnesse, in the same sence and meaning, wherein we are said to confesse with the mouth unto salvation. Neither is there any reason why faith should be said to be imputed unto righteousnesse in any other sence, as concerning the word [unto] then we are said to believe unto righteousnesse: but in all reason the Greeke word which we render, unto, must in both these phrases be taken in one and the same sence: that is, as we believe with the heart, to this end that we might by faith (as the only apt and meete instrument, and only covenient and effectuall meane to apprehend and possesse) attaine to the possession of the righteousnesse of God in Christ: even so the Lord our God imputeth faith to us as our own, to this end that the righteousnesse which we possesse by it, may make us righteous before him, or be righteousnesse unto us in his sight.
The second exposition is, that faith is graciously imputed, reckoned or esteemed for righteousnesse, or in the place or steed of righteousnesse, because the righteousnesse of Christ is imputed to none but beleevers. For those sinners onely are justified before God, who (we speake of them that live till they come to yeares of discretion) Quae semper tacentur nunquam affirmantur: Quae affirmantur, dum reliqua tacentur, sola affirmantur.by a sound and saving faith doe lay hold of, and rely upon Jesus Christ, as he is set forth of God to be a propitiation. Hence it is, that the Covenant of Grace, in steed of the righteousnesse of the Law required to legall Justification, which is wanting in us by reason of our sins, exacteth no other thing inherent in us, as a cause of Justification, or condition in respect whereof we are justified, but faith alone. And thus in a fit sence it may be said, that faith is of grace accounted, in steed of legall righteousnesse: not that it is the meritorious or materiall cause of our Justification, as legall righteousnesse should have been, if Justification had been by the Law, nor that it is accepted for the perfect righteousnesse of the Law: but because it is the sole instrumentall or conditionall cause, required on our part to Justification, in respect whereof we are acquitted from our sins. For in the Covenant of workes perfect obedience is required at our hands to Justification: Reputare sive imputare ad justitiam, idem est, quod in justitiae loco numerare.but in the Covenant of Grace nothing but faith on our parts is called for, and that not as the forme or matter of Justification, but the instrument only, whereby we receive remission of sins, and are partakers of the merits of Christ.
The third Exposition is, that when faith is imputed for righteousnesse, it is not to be understood materially, as though the dignity, worth and perfection of faith made us just; but relatively and in respect of the object, that is, to us beleeving righteousnesse, sc. of Christ is freely imputed, and by faith we receive righteousnesse and remission of sins freely given of God. And therefore to say faith justifieth, and faith is imputed for righteousnesse, are phrases equivalent. For faith justifieth not by it's merit or dignity; but as an instrument and correlatively, that is, the merit of Christ apprehended and received by faith justifieth, not faith whereby it is apprehended and received, unlesse it be by an improper speech, wherein the act of the object, by reason of the neare and strict connexion betwixt them, is given to the instrument. And with this exposition for substance of matter agreeth theirs, that make an Hypallage in these words; faith is imputed unto, or for righteousnesse, as if the sence was this, righteousnesse is imputed unto faith, or the faithfull are partakers of the righteousnesse of Christ. The thing questioned in these expositions is, whether the words must be taken tropically or properly: but the matter and substance of doctrine contained in them, is one and the same. For herein they all agree, that Abraham did beleeve the whole truth of God revealed, but his beleefe which was accepted for, or unto righteousnesse, did respect the promised seed. Abraham beleeved the power of God to performe whatsoever he promised; he beleeved whatsoever God plainly promised, and he beleeved what God promised though farre off, as the giving of the Land of Canaan: but the principall thing promised was, that in his seed all Nations of the earth should be blessed, and belief in this promise was accepted for righteousnes. All earthly promises made to Abraham, proceeded from the meer love and favor of God towards him, and many of them were types and figures of spirituall, so that in beleeving them, he must needs beleeve the promise of blessing in his seed, which is Christ. Abraham could beleeve no promise, but he must beleeve that God is the rewarder of them that diligently seeke him: but he cannot beleeve in God, as the rewarder of them that seek him, unlesse he have an eye to the promised seed.
The righteousnesse here mentioned is not the singular righteousnesse of this or that act, whereby a man is said to doe justly or righteously, which is called the righteousnesse of fact: but universall righteousnesse or the righteousnesse of Justification, whereby a man is freely acquitted from all his sins, and accepted of God as righteous unto life, which is called righteousnesse of the person. Faith is not imputed for righteousnesse, in respect of the worth or dignity of faith either in habit or act, but in respect of it's office, whereunto it is ordained in the Covenant of Grace, as it doth imbrace Christ, and thereby we are made partakers of the merits of his free and willing, and perfect obedience to the command of Grace. Faith is accounted for righteousnesse in regard of the object, and is a cause of that Justification which is of grace. A cause, I say, not a bare condition without which the thing cannot be: but a cause, not meritorious or materiall, but instrumentall only, receiving Christ promised and offered in the word of grace. For howsoever our righteousnesse be called the righteousnesse of the faith of Jesus, or Rom. 3.22
Phil. 3.9.by the faith of Jesus, faith it selfe is never called our righteousnesse. We reade that 1 Cor. 1.30.Christ is made unto us of God righteousnesse, that Rom. 5.19.by one mans obedience many are made righteous, that Rom. 10.4.Christ is the end of the Law for righteousnesse to every one that believeth, that the believer is justified by him, and by faith in him obtaineth remission of sins. We find also by conference of Scriptures, that to be justified by faith, and to be justified by Christ is in substance all one. A: God did predestinate Christ of grace to this honour of being God in fellowship of person, and of being the Prince of our salvation: So God in the Covenant he did make with him, and the commandment he gave him of laying downe his life, did strike it and fulfill it of grace, not requiring any thing of his Son more then duties of free obedience, which should of grace have acceptance, &c.
Bain. Col. 1.19.And what can be the sence of those places, but this, that Christ is the meritorious and materiall cause (so to speake) of our Justification, faith the condition and instrument, whereby we receive Christ made of God our righteousnesse. The Apostle making comparison betwixt the first and second Adam sheweth, that as sin commeth from Adam alone unto us all, as he in whom we have all sinned: So from Jesus Christ alone commeth righteousnesse to all that are in him, as from him that hath satisfied the justice of God, and performed gratefull obedience at the commandment of grace, for them all. In which comparison faith never hath the place of our righteousnesse, but answers in our participation of righteousnesse in Christ, to that which is the ground of our being partakers in the sin of Adam. For, as we were one with Adam, and in respect of orignall and nature were in him, and one with him, and so by being in him and one with him, did all in him and with him transgresse the commandment of God: even so, in respect of faith, whereby onely we are united unto Christ, and spiritually made one with him, and ingrafted into him, we all in him did satisfie the justice of God, or are made partakers of the fruit and benefit of his satisfaction. Thus our union with Christ and meanes thereof, is alwaies to be distinguished from our communion with him, in the participation of his righteousnesse, as the fruit thereof. Like as our being in Adam, and one with him, is to be distinguished from the fruit thereof, which is communion with him in the participation of his transgression. If faith be only the hand whereby we put on Christ both as a justifier and sanctifier, then it is not the garment of righteousnesse, wherewith we are cloathed. But it is only the hand whereby we put on Christ as a garment, Gal. 3. 27. Rom. 13. 13, 14. Faith justifieth as it imbraceth the righteousnesse of God. But Christ only is the righteousnesse of God, allowed and ordained of God to be our righteousnesse. In the third to the Romans and elsewhere, oft we meet with this phrase, We are justified by faith: Now in the fifth Chapter of that Epistle, vers. 17. it is said, that we shall raigne in life through Jesus Christ, and verse 19. that by his obedience we shall be made righteous. What in the first place is called Justification and Salvation by faith, that in the other is called making righteous and raigning in life through Christ and him believed on. And so we reade, that of faith, and Rom. 3.30. &
5.1by faith, and through faith we are justified; but we never reade for faith we are justified, Act. 3. 16. First, Peter saith, His name hath made this man sound, through faith in his name: And then, the faith which is by him, hath given to him this disposition of body. Is it not plain here, that faith hath healed him, is as much as his name, or Christ believed on hath healed him: the one phrase expounding the other. Christ brought in everlasting righteousnesse into the world, Dan. 9. 24. But faith was in the world before the comming of Christ in the flesh, Heb. 11. 2. And the Spirit of God in Scripture evidently distinguisheth betwixt faith, and Christ apprehended by faith: saying, The Fathers who believed, received not the promise; that is, Christ the matter of the promise, and consequently of righteousnesse. Faith they had received: but the promise they had not received: because Christ (in whom their blessednesse was promised) was not exhibited in their daies. For allbeit by faith they apprehended Christ crucified to come, and the righteousnesse, which he was to bring unto the world at his comming: yet that righteousnesse in the substance and matter of it, was never brought into the world. So that the very designing of a precise time for the bringing in of our righteousnesse into the world, declareth that that righteousnesse materiall, is to be distinguished from faith, which was in the world in all ages before it was brought in. For faith was in the world, and did apprehend righteousnesse, which was to be brought into the world, long before it came, as well as now long after that righteousnesse performed, it can lay hold upon it to justification. For the faith of Gods children before the day of Christ, and the faith of Gods children now after the day of Christ did never, nor yet doth apprehend any other righteousnesse, but that which in that day was brought into the world. For it is as easie to faith to apprehend righteousnesse to come, as it is to lay hold on righteousnesse past or by-gone: like as our faith apprehendeth many things, yet to come, as our glorification.
Vorstius and his followers expound this Text in this sence, Rom. 3.28.
Gal. 2.16.
Rom. 4.5.Faith, that is, repentance, conversion and new obedience is accounted for righteousnesse, that is, in the place or stead of legall righteousnesse or exact obedience, though it be not so indeed. And so they freely confesse, Justification by works, which the Apostle saith, is by faith without the works of the Law. But that they might not seeme directly to crosse the Apostle, they say, we are not justified by the works of the Law, that is, exact and every way perfect, whereunto wages is due by debt; but by works of grace, graciously esteemed for righteousnesse, when in the rigour of the Law it is not exact and perfect righteousnesse.
But first we reade, that Rom. 3.24,25.God hath set forth Christ to be a propitiation by faith in his bloud, that by the faith of Jesus, we might receive remission of sinnes: but we find not, that he hath ordained Christ to be a propitation through works, that by works we should be saved. And if God have not taught any such manner of Justification, it is not for us to receive it. We reade of two waies of Justification, by faith and works: but of a third manner by faith and works, both as joynt causes or con-causes, we find nothing in Scripture.
Secondly, By the doctrine of faith we are bound to acknowledge and confesse that Christ Jesus by his eternall Priest-hood, is not only the sole meritorious cause of all grace or righteousnesse inherent, requisite to finall absolution: but these presupposed in the party to be absolved, he is likewise the sole immediate cause of finall absolution or justification. Without observation in some measure to all the Commandments of God, we cannot enter into the kingdome of heaven: but we enter not for the obedience we have performed. To what use then doth our inherent righteousnesse or observance of Gods commandements serve us? If it hath been sincere and unfained, though imperfect, yet the faith that brought it forth will make a sincere and faithfull plea for mercy in the day of tryall, in which he that hath been an hearer only, and no doer of the Law, or hath done in part, what God would have done, but not sincerely, nor faithfully, shall not be heard. Our imperfect obedience then is not the immediate cause of our absolution, but the obedience and righteousnesse of Christ. By the immediate and next cause we understand such a cause as is necessarily accompanied by the effect, and without whose participation the effect never doth, nor can be-fall any: such a cause as whosoever is partaker of, is by participation of it, forth-with absolved; such a cause as who so can probably hope to be partaker of, he may upon the same degrees of probability hope for finall absolution; such a cause, as who so doubts or feares, least he shall never be partaker of in this life, must upon the same termes doubt or despaire of his absolution or salvation. But if workes be accounted for the exact righteousnesse of the Law unto us, not the obedience of Christ received by faith, but the works of holinesse in us, are the absolute cause of remission of sins and acceptance unto life. And what else doe the words sound, as they be interpreted, but, that as exact obedience to the Law, should have been the matter or cause of Justification from justice, so sincere obedience by the estimation of grace, is the matter of Justification by grace. They will say, I know, faith and workes are onely the condition without which remission cannot be obtained: but faith is not a bare condition, without which the thing cannot be, (for that is no cause at all) but an instrumentall cause: and workes, if they be any cause of Justification, instrumentall they cannot be, but the matter whereupon, and for which we are justified or accounted righteous. Workes doe not embrace Christ, but if causes of Justification, they must challenge to themselves: and therefore how faith and workes should be conjoyned as con-causes in Justification it is impossible to conceive, seeing the one, that is, faith attributes all to the free-grace of God; In eo quod solvimus est aliqua ratio meriti.the other, that is, workes, challenge to themselves: the one will aspire no higher, but to be the instrumentall cause of free remission: the other can sit no lower, but to be the matter of Justification, if any cause at all. For if works be accounted to us in the roome or place of exact obedience in free Justification, doe they not supply the place? are they not advanced to the dignity of works compleate and perfect in Justification from justice?
3. If faith with workes be accepted for righteousnesse to Justification, then faith justifieth not as it imbraceth the promises of mercy, and by it we partake in the merits of Christs death and obedience, but as it doth give assent to the truth of the Gospell, and adhere and sticke to the Commandements: for in that sense it is an act or exercise commanded in the Gospell, and not only as it doth receive Christ and the promise of forgivenesse. But in Scripture every where Gal. 3.13.
1 Pet. 2.24.faith in Christ, in the Lord Jesus, or the bloud of Christ is said to justifie, not faith in other promises, threatnings, or Commandements.
4. How can it be proved, that in the matter of Justification the Apostle doth oppose faith to workes exactly perfect and compleat only, and not to the workes of grace done according to the prescription of the Law, as it was given to the Jewes to be a rule how people in Covenant ought to walke. Rom. 4.4.To him that worketh (saith he) the wages is of debt: but he that worketh is not only perfectly just, but he that is mercenarie, that is, to him that worketh for his reward, as if the reward should be given him for his worke. For thus the Apostle argues, When wages is given to an hireling or mercenary, it is of debt. But Justification or life is not given of debt, but of grace. Therefore it is not given to him that worketh, or to the mercenary. Properly God oweth nothing to him that fulfilleth the Law either exactly or sincerely, when they doe nothing but their duty, and there is no proportion betwixt God and them: but because they seeke righteousnesse and life by workes, if God should retribute to them a reward, he should be thought to doe it, as it were of debt.
The Law was given to be a rule of direction to them that be in Covenant: and workes of the Law are workes done according to that prescription: which the Apostle here excludes from being any cause of Justification, though he that walkes according to this Law, being not an hearer, but a doer of the Law, is blessed in his deed. But of this more at large in the next Chapter.
5. Consider the opposition which the Apostle makes betwixt his owne righteousnesse, which is of the Law, and the righteousnesse which is of God by faith. Phil. 3.9.I count all things (saith he) but as dung, that I might winne Christ, and be found in him, not having mine owne righteousnesse, which is of the Law, but that which is through the faith of Christ, the righteousnesse which is of God by faith. If then the righteousnesse of God through faith be the matter whereupon, or for which we are justified, we are not justified by workes: but the righteousnesse of God through faith is the matter whereupon we are justified. Rom. 10.4.Christ is the end of the Law for righteousnesse to everyone that beleeveth. 2 Cor. 5.19.We are made the righteousnesse of God in him. The righteousnesse of the Law is not here put for workes done exactly by the strength of nature; but for workes done according to the prescription of the Law, according to which people in Covenant ought to walke, to whom God hath promised, that if they keep his Commandements, they shall be unto him a Exod. 19.5.peculiar people, chosen generation, and royall priesthood. Non justificatur homo partim justitia partiali, & imperfect â inhærente, partim accepti latione imperfecti properfecto.By the righteousnesse of God to understand remission of sinnes and regeneration; by faith, faith and workes, and by the righteousnesse of the Law, workes done by the strength of nature, is rather to offer violence unto, then to interpret this Text of Scripture. And by the same reason the Popish Glosses upon this Text are confuted as false and vaine. Bellarmine would make the sense this, Faith is imputed for righteousnesse, that is, faith is justice, by which Abraham was justified. Rom. 4.2.For if Abraham was justified by workes, he hath whereof to glory in himselfe. But with God he hath not whereof to glory. To him that worketh not, faith is imputed for righteousnesse, therefore faith is not the righteousnesse of the Law. The Question there disputed is not by what worke Abraham was justified: but after he had done many and great works, in the manner of Justification, he presented himselfe before the throne of grace, not only sub forma pauperis, but which is more of an ungodly man, to receive absolution from the hand of grace by a true and lively faith. And faith is accounted for righteousnesse by gracious acceptation: but what is accounted by free favour, that is not truly and really the thing it is accounted for inherent in us. It will be said, Faith was not reputed to Abraham for righteousnesse, after that he excelled with many vertues having embraced Christ: But the holy Ghost rather testifies, although the excellency of Abrahams vertue was great, whereby he had increased by long perseverance, yet he was not otherwise accepted as righteous unto life, but because by faith he received grace offered in the promise. The faith of Abraham was great and excellent for degree and measure, but it was not accepted for righteousnesse in regard it was strong and eminent: but because it laid hold upon the promised feed. The faith of Abraham was eminent, but not perfect, and justified him not absolutely as an excellent vertue, but relatively as it received the promise of mercy, not as if Abraham was thereby made perfect by inherent holinesse, for then Abraham had whereof to glory in himselfe, but as in himselfe a sinner and ungodly he obtained free and full remission of the meere grace and favour of God. So that we may conclude from this passage of holy writ, that Abraham was justified by faith alone: but this his faith though alone in the act of Justification, no other grace coworking with it, was not alone in existence, did not lie dead in him as a dormant and idle quality. Saving faith is lively and operative, attended with every other grace of the Spirit, setting them upon their worke, animating and quickning them thereto, and regulating them therein. It stirres up sorrow for sinne, and purpose of amendment; it raiseth the soule earnestly to long after, and heartily to crave mercy: it comes to Christ as an humble, poore, penitent petitioner for forgivenesse: but that which is done by faith stirring up sorrow, and working by prayer, is not done partly by faith, partly by sorrow, and partly by prayers, but by that faith which doth enforce to pray. For faith leaneth upon the promise, and no promise is made, the condition of prayer being shut forth. Aske, and it shall be given you, Mark 11. 24. Therefore our Saviour Christ being intreated of many that he would heale them, attributeth all the force of their prayers to faith, Thy faith hath saved thee. And so by what faith Abraham embraced the promise, by the same he offered up his Son Isaac. Jam. 2.22,23.Workes then (or a purpose to walke with God) justifie as the passive qualification of the subject capable of Justification, or as the qualification of that faith that justifieth; or as they testifie or give proofe that faith is lively: but faith alone justifieth, as it embraceth the promise of free forgivenesse in Jesus Christ. Abrahams faith was accepted for righteousnesse, but Gen. 17.1.Abraham himselfe is commanded to walke before God, and to be perfect. There be divers phrases in the Scripture of the Old Testament, expressing the same thing for substance: as to walke לפָנַיbefore God. Gen. 17. 1. Sept. εναντίον. and 24. 40. and 48. 15. LXX ἐνώπιόν.1 Kin. 3. 6. Sept. καθὼς δίηλθεν. Psal. 116. 9. Isai. 38. 3. Psal. 56. 14. 1 King. 9. 4. to walke with God. אתGen. 5. 22. and 6. 9. Mal. 2. 6. עם
LXX. μετὰMic. 6. 8. to walke after God. אתר
ὀπίσω2 King. 23. 3. Hos. 11. 10. to walke in the name of God. Zech. 10. 12. to walke in the wayes of God. 1 King. 3. 14. Deut. 10. 12, 13, 14. wholly to follow after the Lord. i.e. to exhibite full obedience to the Lord.מִלָא Numb. 32. 12. Deut. 1. 36. Josh. 14. 14. to stand in the sight of God. 1 King. 17. 1. to walke in the light of the Lord. Isai. 2. 5. to walke in equity, Isai. 57. 2. to walke in truth, in judgement and uprightnesse. 1 King. 2. 4. and 3. 6. 2 King. 20. 6. The two first phrases of walking with God and before God, the Sept. Interpreters doe most commonly render, ἐυηρεστηχένανto please God; though now and then they Isai. 38.3.retaine the phrase of walking with or before God, or walking after God: and the Apostle seemes to have respect unto their translation, when he doth so alleadge it, Heb. 11. 5. For he is reported to have pleased God. In the New Testament there be Phrases that import the same thing for substance: as to walke in the truth. 2 Joh. 4. to walke in all the Commandements, Statutes and Ordinances of the Lord. Luke 1. 6. to walke worthy the Lord, that is, as becomes the sonnes of God. 1 Thess. 2. 12. Eph. 4. 2. and to please him in all things. Col. 1. 10. to walke in Christ. Col. 2. 6. that is to doe all after the rule and command of Christ, vers. 6. and set before our eyes his glory, as the white we shoot at in all affaires great and small. To walke with or before God then is to commit our selves wholly to his care and divine protection both in life and all our actions, and assuredly to perswade our selves that he is the present and just beholder of all thoughts, words and actions; to reverence him as ever present and beholding all things; to be ready at his beck and command, studiously, readily, chearefully to receive his Commandements, and at all times reverently to demeane and carry our selves before him: to turne our eyes and fix all our senses upon the Lord, and to attribute what good soever we enjoy, to the Lord alone. In briefe, to walke before God, is from a true and sincere heart to beleeve, thinke and doe whatsoever God prescribeth, and that in such manner as he prescribeth; to attend upon the pure worship of God, and to live holily, justly, unblameably: as they are said to be Luke 1.6.
Luke 1.15.just before God, who are truly and sincerely just or such as be righteous by way of eminency in comparison of others: what is done sincerely, and elegantly, is said to be done before the Lord. 1 Thess. 1. 3. Luk. 1. 57. 1 Thess. 3. 13. Thus Abraham was commanded, and by the grace of God enabled to walke with or before God. Gen. 24. 40. and 48. 15. But sometimes in a peculiar sense, to walke with God is to minister before God. 1 Sam. 2. 32, 33. and to walke before the face of God is to be understood in the same manner: the Metaphor being taken as it seemes from two friends, who well agree betwixt themselves, and willingly take their journeyes together being at one, and in good agreement. And to goe before the Lord is spoken of John the Baptist in a peculiar sense, ἐνώπιον αὐτοῦLuke 1. 17. noting that he went before him as an harbinger to prepare the way for the Lord, as Kings and Princes have some that goe before them, whom when we see, presently we conceive the King himselfe is not farre absent.
In the old Testament there be two words translated perfect, and they be much of the same use; The first noteth that perfection to which nothing is wanting: the other that which is compleat, absolute. The force of this word seemes to containe in it an heape of perfection: but they are put promiscuously one for the other; as Josh. 10. 13. כיום תמםLXX εἰς τέλος a whole or perfect day is rendered by the Chaldee Paraphrast כיום שלים: Lev. 23. 15. Septem Sabbatha. תמימתSept. ὁλοκλήρους: the Chaldee Paraphrast. שלמר. They are sundry wayes translated by the Seventy; as simple or plaine. Gen. 25. 27. LXX. ἄπλαστος. Aq. ἀπλοῦς. Sym. ἂμωμος.Jacob was a perfect man, that is, simple, without deceit; blamelesse, or without reprehension. Gen. 17. 1. Be thou perfect. LXX. blamelesse. LXX.ἄμεμπτος.Job 1. 7, 8. and 12. 4. and 9. 20. without spot. ἂμωμος.Psal. 15. 2. Psal. 119. 1, 80. Lev. 1. 3. Psal. 18. 24. to which מום Gr. μωμος is opposed. Cant. 4. 7. Pro. 9. 7. Ezek. 43. 22. and 45. 18. innocent, without mulct or punishment. ἀθῶοςPsal. 18. 25. Just or righteous: δικαίωςProv. 28. 18. Josh. 24. 14. 1 King. 9. 4. Prov. 11. 1. whole or intire. ὁλόκληροςEzek. 15. 5. Deut. 27. 6. Josh. 8. 31. holy or godly. ὅσιοςAmos 5. 10. Prov. 2. 21. Prov. 29. 10. Prov. 10. 29. Innocent, without fault or malice. ἄκακοςPsal. 84. 12. Job 8. 20. Psal. 37. 37. Psal. 101. 2. Prov. 13. 6. pure. καθαρόςGen. 20. 5, 6. single or sincere. ἁπλοῦςProv. 10. 9. 2 Sam. 15. 11. true. ἀληθινόςDeut. 32. 4. Prov. 28. 6. Isai. 38. 3. Deut. 25 15. perfect. τέλειοςDeut. 18. 13. Cant. 5. 2. 1 King. 8. 61. and 11. 4. and 15. 3, 14. and full. שלם
πχήρης2 King. 20. 3. 1 Chron. 29 9. and 2 Chron. 16. 9. and 19. 9. and 25. 2. 2 Chron. 15. 17. In the New Testament there be three words usually translated perfect. The first signifieth, that which doth consist of all its parts or members, which are required to any worke, so that nothing is wanting, nor superfluous: the Metaphor being taken from even or equall numbers, which may be divided into equall parts. 2 Tim. 3. 15, 16, 17. And the compound word signifieth to amend, or repaire and set in joynt a part loose, or slipped aside. Matth. 4 21. Mark 1. 19. Gal. 6. 1. to fashion fitly and in comely order or proportion. Heb. 10. 5. and 11. 3. Rom. 9. 22. to fulfill or furnish. Act. 21. 5. Luke 6. 40. and to perfect and joyne or bind fast together. 1 Cor. 1. 10. 2 Cor. 13. 11. 1 Thess. 3. 10. 1 Pet. 5. 10. Ephes. 4. 11, 12. The LXX. use this word to give the signification of two others that signifie to uphold or underprop and make equall, תמךְPsal. 17. 5. שוהPsal. 18. 34. The second signifieth whole or intire. 1 Thess. 5. 23. James 1. 4. The third perfect, Ephes. 4. 12. James 1. 4, 5. 1 Joh. 4. 17, 18. But all these in use import the same thing for substance. A thing is said to be perfect three wayes. 1. That is perfect which is Animalia nascuntur τελέια.
Arist. Hist.
Ani. l. 7.ca.8.
Psal. 139.16.
Lev. 22.21.
Mal. 1.14.
Exod. 12.5.intire in all integrall parts, firmely knit together, faculties and functions; when there is in all the parts of Sanctification something: as lively creatures are brought forth perfect, Infants compleat in all their parts and members are perfect. In this sense perfect is opposed to that which is divided, imperfect, maimed; as an Embryon not yet fashioned in the wombe is opposed to a perfect Infant; Pharisaicall love as partiall, lame and maimed, extending it selfe to them that loved them only, is opposed to perfect love, which stretcheth it selfe to friend and foe. Matth. 5. 47, 48. an intire heart is opposed to an heart and an heart, a double heart that makes a major part against it selfe. לב שלם
ψυχη μία1 Chron. 12. 33, 38. For in that which is intire, all things doe mutually answer one another, doe conspire into one: that is not intire which dissents from it selfe, is not one and whole, or in which there is division and disagreement. Thus Christians sanctified by the Spirit of grace 1 Thess. 5.23
1 Chron. 28.9.in every power of the soule, the seeds of all vertues being ingrafted in them, and firmely compact and knit together, so that freely, willingly, and upon advised deliberation they cleave unto the Lord, and without partiality or willing neglect move to all duties of Piety, Justice and Mercy, are said to be perfect, though they be not freed from manifold infirmities, no grace of the Spirit in them be come to perfect growth. An intire, holy, blamelesse conversation, directed according to the will of God in every place, state, and condition of life, is said to be perfect. Blessed are the perfect in the way. Psal. 119. 1. Keepe thy servant from presumptuous sinnes, then shall I be perfect. Psal. 19. 13. I was also perfect before him, and I kept my selfe from mine iniquity. Psal. 18. 23. It is recorded of Asa, that his heart was perfect with the Lord all his dayes, though in the same booke many infirmities are noted in him. 1 King. 15. 14. 2 Chron. 15. 17. Thus Noah, Gen. 6. 6. Job 1. 1. Hezekiah, 2 King. 20. 3. are said to be perfect. David to walke in his integrity, Psal. 26. 1. yet these examples must not be referred to the second degree of perfection. The body is intire, when all parts are so knit together, that each is preserved, and fit for his office: the soule is intire, when all the parts of righteousnesse are rivetted together amongst themselves, and in the whole: the conversation is intire, when no office of life is neglected, no precept carelessely forgotten or sleighted; when no occasions or occurrences can remove men from their holy purposes undertaken according to Gods word. This perfect man is set as opposite to Jam 1.6.the unstable, double minded, perverse, froward and restlesse, who are off and on, turned upside downe with every contrary wind, divided and at odds with themselves; He that can be contented to be naught in any thing, is naught in every thing.who loppe and straiten the Commandements as will best stand with their occasions, take and leave at pleasure, rest in the externall acts of piety or justice, or cleane depart from Gods Commandements. The integrity of the upright shall guide him, but the perversenesse of transgressors shall destroy them, Prov. 11. 3. If I say I am perfect, mine own mouth shall prove me perverse, Job 9. 20, 21, 22, Who so walketh intirely shall be safe, but he that is perverse in his double wayes shall fall in one, Prov. 28. 18. So it is noted of Abijam, that his heart was not perfect with the Lord his God, 1 King. 15. 3. of Amaziah, Uzziah, Jotham, they did that which was right in the sight of the Lord, but not with perfect hearts, 2 Chron. 25. 2. & 26. 4. & 27. 2. 2 King. 14. 3. & 15. 3. and of Solomon, that when he was old, his wives turned away his heart after other gods, and his heart was not perfect with the Lord, as was the heart of David his father, 1 King. 11. 4.
2. That is said to be perfect, which hath obtained an high degree of perfection, not simply, but in comparison of that which is beneath: when a man is so habituated in his course, that he hath attained a facility and constancy in well doing. Children new borne are perfect, that is, intire: but when they be come to ripe age, they are perfect in comparison of themselvs as new born babes. But every growth argueth not comparitive perfection, but that only which is so great, that it may seeme to introduce a new forme: or when by long practice a man is so habituated in his course, that he hath attained a facility and constancy in well doing. Children are more perfect then Infants new borne, and Striplings then Children: but they are not said to be perfect, because the growth is but small: but when they are come to ripe age, although as age encreaseth much may be added, they may be called τελειωθῆναι ac τελειοῦθαιperfect, because then they have attained as it were a new forme. So to be perfect and absolute, the Philosopher doth attribute to men of ripe age. Arist. Hist. Ani. l. 2. cap. 1. de part. Animal. lib. 4. cap. 10. Strong meate (saith the Apostle) belongeth to them that are perfect, or of full age. Heb. 5. 14. those that have left the Rudiments of Christian ReligionHeb. 6.1,2.
Eph. 4.11,12,13. are called perfect, perfect in respect of them that be babes in understanding, and stand in need of milke. 1 Cor. 14. 20. The Law makes nothing perfect. Heb. 7. 19. because it was a rudiment only which was delivered to children, so that he that is seasoned with the knowledge of the Gospell, is perfect in respect of them that be instructed only in the Law. We speake wisdome amongst them that are perfect. 1. Cor. 2. 6. here some understand men, and by perfect they understand all Christians in generall, who are perfect in respect of them that knew not the Gospell: Others them that in speciall had made greater progresse in the faith: others understand the word things or somewhat, that this sence should be, that this wisedome doth consist in perfect things. But however this text be interpreted, the Apostle elsewhere manifestly confirmeth this point, shewing that some were perfect in comparison of others, who had not yet attained to perfection. Here it must be remembred, that howsoever the word perfect be referred to knowledge in the mysteries of Religion in the writings of the Apostles, yet it is not seldome referred to practice and manners. In the first reference, they are said to be perfect, who have obtained an high degree of knowledge in heavenly and divine mysteries: In the second, they that teach in deed and fact that they have learned what they professe. Let patience have its perfect work, Jam. 1. 4. that is, let it shew its sincerity and constancy in works, that not in words and gestures, but in deed and truth it be approved; that it cannot be overcome in the greatest evils, but doth hould out and remaine invincible. He that can bridle his tongue, is a perfect man indeed, Jam. 3. 2. that is, he is not one that is in exercise to learne, which is the meane to perfection, but hath learned indeed what he professeth. He calleth that perfect which is performed in truth and deed, and is not counterfet: and so sin is said to be finished, when it is committed, Jam. 1. 15. and every sound, solid, operative grace, is called a perfect gift, Jam. 1. 17. and sincere, unfained love, is said to be perfect love, 1 Joh. 4. 18. Christ was made perfect through sufferings, Heb. 2. 10. as he learned obedience by the things which he suffered, Heb. 5. 8. for there is an experimentall learning. And to this purpose belongs that speech of our Saviours upon the crosse, It is finished: for hereby was signified, that he had fulfilled all things, which he was to doe upon earth, Luk. 13. 32. and they that shed their bloud for Christs sake and for the Gospels are said to be perfected. Thus the patient are called perfect, because patience is a document of a mind most exercised in piety and godlinesse. So the power of God is perfected in our weakenesse, 2 Cor. 12. 9. for the vertue of Christ is not perfected in weakenesse as in the subject, not by infirmity as by the effect: but when it sheweth it selfe in the greatest and 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.
3. That is perfect, Psal. 19.7.
Mat. 5.48.
Psal 18.30.
Heb. 12.23.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 Rev. 14.3,4.any other lover more, or besides him. A woman 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, Rev. 3.2.I have not found thy works perfect before God. 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 Uriah, 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, 2 King. 10.31.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 to the fourth generation) Hose 1.4.was reckoned murder. 2 Chron. 30.15,19.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. Prov. 28.6.
& 19.1.
Psal. 119.1.
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.Better is the poore that walketh in his integrity, 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. Psal. 119.80.Let my heart be intire in thy statutes, that I be not ashamed. Job. 8.20.
Psal. 37.18,19.For God will not cast away the perfect man, neither will he take the wicked by the hand. He may seeme to neglect, but he doth not forget them that follow after righteousnesse: he is thought to favour, but he doth abhorre the workers of iniquity. 2 Chron. 16.9.The eyes of the Lord runne to and fro throughout the whole earth, to shew himselfe strong in the behalfe of them, whose heart is perfect towards him: Howsoever they may be weake in themselves, in him they shall be victorious: his power shall be perfected in their weakenesse. For as it is in the Psalme, Psal. 18.25.With the perfect man, thou wilt shew thy selfe perfect: thou wilt not faile him in his need. This is the nature of God, that he frameth himselfe to the dispositions of men, good to the good, hard to the stubborne, intire to the perfect that waite upon him. Psal. 37.18.The Lord knoweth the dayes of the perfect, and their inheritance shall be for ever: that is, he seeth to what evils they lie open, what help they need, and ordereth all events to their speciall good. Prov. 28.16.
& 10.9,29.He that walketh in his integrity is safe: no danger can overtake or meete a man in that way; because he is under the shadow and protection of divine providence. Righteousnesse preserves him that is intire in the way, but wickednesse overthroweth the sinner, Prov. 13. 6. & 11. 5, 6. Let integrity and uprightnesse preserve me, Psal. 25. 21. Integrity is a guard, that doth continually keep watch and ward; and doth not only leade men to a good way, and tell them what is their duty, and fit to be performed; but maketh the way passible for them, and them prosperous in it. An intire heart, is a channell or Barke in which the graces of the Spirit are contained, and faith doth swimme above all stormes and tempests: but a mind void of all integrity, is full of slifters and chincks, that if the most holy liquour of piety be offered, it is powred in and out together and at once. This is the nature of integrity, that by it the soule is intire in it selfe, and hath a spirituall continuity, which may be shadowed forth by the similitude of things corporall: and therefore so long as integrity is preserved, the heart is apt to containe and keep safe the graces of the Spirit: if it be cracked grace would be lost, should not God make up the breaches of it. A soule destitute of grace, is starke dead; an heart without integrity, not well compacted, is next to death or destruction; as a ship full of holes, or a body unloosed or dissolved. An heart well compact and knit fast together in the Lord (as is the intire) Prov. 10.29.is valiant and couragious in all dangers, trials, temptations. It is not put out of countenance with slanderous tongues, nor shaken with feare of troubles. Though mine adversary should write a booke against me, would I not take it upon my shoulder, and bind it as a crowne unto me, saith Job? The hypocrite in peace and security may seeme strong and valarous: but let God by some affliction drag him out, as it were by the eares from his lurking hole, and convent him before his tribunall, and thou shalt not see any thing more abject and heartlesse. Then is that of the Prophet verified, Isa. 33.14,15.The sinners in Sion are afraid, a feare is come among the hypocrites. Who among us shall dwell with the devouring fire? Who among us shall dwell with the everlasting burning? But the entire heart, even in this case, holds out confident and couragious. And no marvell, for every man that walketh in his integrity hath the priviledge of a treble guard, the guard of Gods protection, of the good Angels, and of a good conscience, for his defence against all adversary power. Psal. 37.37.Mark the perfect man, and behold the upright, for the end of that man is peace: Psal. 37.40.for the Lord shall helpe and deliver him, he shall deliver him from the wicked, and save him, because he trusteth in him. The Lord will defend the perfect, and Psal. 91.11.he hath given his Angels charge over them, to beare them in their hands, and keepe them in their waies: In which respect they may say with the Prophet, how many soever rise up against us, they be more and stronger that be with us, then they that rise up against us. Moreover, they are blessed of God with a good conscience, which is as a strong Castle, against which no batteries of the enemy can prevaile; he is a most valiant Champion, who will not be daunted with any proud on-set of the Adversary, which he knoweth to be weake, and of no strength. As there is nothing more base, or sooner abashed then a corrupt conscience, destitute of integrity: So nothing more bold and hardy then a good and perfect conscience. David in the midst of all his reproaches had the face to professe the name of God Ps. 119.23.before Kings and Princes, without ever being blanked at their presence. And shall a man so guarded, regard the enmity of any? fear the threatnings of any, though never so mighty? be dismayed at any hard condition that he is fallen into for the present? No, he will not be afraid for any evill tidings, for his heart is fixed and trusteth in the Lord.
Integrity addeth to the glory of our good actions, even such as are but of the lower sort. There is not the meanest duty whatsoever, which integrity will not set a faire glosse upon, that in some respects it shall be matchable even to workes farre greater in their owne nature. A poore labouring man that lives by his hands, having performed holy obedience to God therin with an entire heart, may have as much comfort on his death-bed, as the best Minister or Magistrate, whose service in it selfe is farre more honourable: yea, if his integrity be greater, his comfort also shall be greater. For God regards not so much the matter, as the forme of obedience: nor so much the thing done, as the affection wherewith we doe it. Wise men regard more the mind of the giver, then the value of the gift. When we first give our hearts wholly and entirely to God, then is our service, how small soever, very acceptable unto his Majesty. It is not the greatnesse or multitude of those good workes which we have done, but the good disposition of an honest and entire heart in the doing of them, that doth bring comfort, as the internall qualification of that faith, which makes a sound plea for mercy before the throne of grace. An halting heart dasheth the acceptance of the most glorious worke: an entire heart addeth weight to the basest service. The widdowes mite was little in worth, had not her good heart raised it's price. In value it came farre short of the superfluities that the rich men cast into the treasury; but her heart was better, and so her gift greater then theirs. When Hezekiah had received the sentence of death, what was his comfort? even this, the conscience of his integrity. Isa. 38.3.O Lord remember how I have walked before thee in truth and with a perfect heart. This was his refuge, though the good workes he had done were in regard of his calling of the highest note, the restoring of the true worship of God, the purging of the defiled Temple and Priest-hood; yet he did not comfort himselfe in these so worthy workes, but in the perfection of his heart, knowing well that the worke it selfe, though never so glorious, is of no esteeme, if the heart be rotten, perverse or halting. Prov. 11.20.The entire in heart are the Lords delight, greatly beloved of him for the present, and shall more fully see, feele and enjoy the comfort and happinesse of his favour in time to come. Ps. 84.11.The Lord God will with-hold no good from them that walke in integrity: for Isa. 60.19.he is both their Sunne and Shield, he will give grace and glory. As the Sunne doth illustrate, cherish and quicken all things with its heate and light: So doth the Lord visit the entire, and refresh them by his Spirit, yea, and as a Shield protect them from all evill. Prov. 2.21.The perfect shall remaine in the Land for ever and leave their inheritance unto their children. Prov. 28.10.Who so causeth the righteous to goe astray in an evill way, he shall fall himselfe into his owne pit: but the entire shall have good things in possession, and Prov. 20.7.their children after them shall be blessed. The effect and token of integrity is a setled, wel-advised and deliberate desire, resolution, will and endeavour to be enformed, what is good and acceptable in the sight of God, and to direct his wayes at all times, and in all places according to rule of righteousnesse: for he aimes at one marke, and pitcheth upon the right object. Prov. 20.7.The just man walketh in his integrity. It is the commendation of David, that he 1 King. 15.5.did that which was right in the sight of God, and turned not aside from any thing that was commanded all the daies of his life.
The fruits of this resolution are these and such like;
First, there is no sin though never so deare, precious or profitable, which a perfect Christian would not willingly espy out and judge in himselfe, Psal. 38.18.I will declare mine iniquity, I will be sorrie for my sinne.
Secondly, it workes a dislike of sinne in all, even in those which be most neare and deare unto us.
Thirdly, 1 Ki. 15.13,14.
Ps. 18.23
2 Sam. 22.24.It is joyned with a continuall care to preserve himselfe innocent from all sin, especially his particular and formerly beloved transgressions. I was perfect before him, and I kept my selfe from mine iniquity.
Fourthly, In all conditions he will looke to himselfe, that he be not carried away with unbridled passions. In regard of severall states, men are subject to be transported with diverse affections, as with pride, pleasure, security in prosperity, impatience, fretting, discontent in adversity. Wherefore the entire Christian doth ever look to his heart, that it be not distempered with these things.
Fifthly, If the heart be entire with God, it will Prov. 21.29.admit his word for direction in all things. Psal. 119.24.Thy testimonies are my delight and my Counsellours, that is, they governe my mind and heart, of them I take advice. Psal. 18.22.
2 Sam. 22.23.All thy judgements were before me: and I did not put away thy Statutes from me.
Sixthly, They that are entire are said to have fulfilled after the Lord,Isa. 14.8,9,14. that is, fully or entirely to have followed himNumb. 32.11., Deut. 1. 36. Numb. 14. 24.
Seventhly, The perfect man putteth away froward and perverse speeches. The poore that walketh in his integrity is opposed to him that is perverse in his lips, that speaketh froward things. Eighthly, His care is to keep himself unspotted of the world, Prov. 19.1.
Amos 5.10doing that which is honest, pure, praise-worthy in the sight of God and man. This note the Prophet David giveth; for having said, Psal. 119.1,3.Blessed are the undefiled in the way, he teacheth us to discern them by this effect, surely they doe no iniquity.
Ninthly, He will Job 2.9,10.receive evill at the hands of God thankfully, as well as good, and blesse his name, when he crosseth his desires, and taketh from him what he delights in, as well as when he granteth the desire of his heart in outward blessings.
Tenthly, An entire heart is 1 Chron. 29.19.ready prepared to serve God, Mark 10.21.
Mat. 19.21.to part with any thing be it never so deare for Christ, and to suffer any thing be it never so hard for Christs sake.
Eleventhly, He that walketh in his integrity will deale conscionably at home and abroad, in all duties of his generall and particular vocation towards all men. Ps. 101.1,2.
Joh. 2.8.
2 Chron. 28.9.I will walke in the midst of mine house in the integrity of mine heart. I will set no evill thing before mine eyes.
Lastly, He presseth towards the marke, and aimes at an higher degree of holinesse, Phil. 3. 13, 14, 15. One thing I doe, I forget that which is behind, and endeavour hard forward towards the marke, 2 Cor. 7. 1.
Integrity is the gift of God, infused into the heart by the holy Ghost; but in this respect we may not neglect the meanes ordained of God for the attainment and preservation of it. God and none but he did place David in the hill Syon, and give Gideon victory over the Midianites, as they both well knew, and firmely beleeved: but their beleef did not emasculate their minds, or tie their hands from using such strength and valour, as they had.
First, Care must be had to furnish the mind with the affectionate knowledge of God in Christ Jesus. 1 Chron. 28.9.And thou Solomon my sonne, know thou the God of thy Fathers, and serve him with a perfect heart. The knowledge of God begets in us a similitude of God. When we come to understand what he is to us, we are made to him what he requireth. As when sound knowledge entereth, it stampeth the Image of God upon the heart: for it assimulates the mind to the object seen and discerned.
2. All holy meanes must be used to incorporate the word into the heart, that it may season every affection, and beare mild universall Soveraignty over us. For the heart is trans-formed throughout into the nature of the word, and every power of soul is brought into subjection by an unfained, soveraigne, well-rooted faith, it is entire in parts, though imperfect in degrees. Herein all diligence and paines must be taken by preparation, hearing, meditation, and observation of all unexpected occasions of griefe, sorrow, feare, joy, or such like, to bring the word into the affections, that it may sweeten their disposition, and governe their motion.
3. In all endeavours we must include prayer to God in the name of Christ, as a chiefe associate: for God ordinarily lets in sanctifying grace at the same gate, at which honest hearted prayers goe out.
4. The fourth meanes is, for a man alwayes to possesse his heart with the apprehension of Gods presence, and so to keepe it in his feare continually; to walke with God, as being in his eye, and seeing him that is invisible. This remembrance of Gods all-seeing presence, will make men study to approve themselves before God in all their courses, and to sticke unto him with their whole hearts. Could the eye of a jealous husband prie into every privy corner of his wives heart, she would be afraid to hide any strange lover in her secret affection. If but a man, nay if but a child could looke into our hearts, we durst not deale doubly and deceitfully. What? God seeth us, and shall we dare to dally with him? Shall I give him part of my heart, and reserve another part for the world, for pleasure, for sin? How should not God find this out? for he searcheth the heart and reynes, and understandeth the secret cogitations of every soul.
5. Another meanes is diligently to review all works of obedience, and our affections in the doing of them: and to observe what discomfort and trouble follows the maimed and defective performance of good duties. And withall when we take our selves tardy, in an holy indignation to take revenge of our selves, judging and condemning our selves before God. The very thinking of the after reckonings we must come unto, when we have done our work, will make us take heed how we doe it. The remembrance of the losse and punishment they shall sustaine, whose works are not perfect before the Lord, will stirre up respect to every Commandment. For who is there that useth for all his actions, at the dayes end to call himselfe to a severe examination, as the hard Master doth his servants, that must not needs in the very midst of his actions, reason thus within himselfe; anone all this which now I doe, must very narrowly be looked over, and if the reason why I doe it, my affections in doing, the worke it selfe be maimed, halt or suffer defect in the parts thereof, I shall smart for it. O the wrings and secret pinches which mine owne guilty heart will give me; yea, the sentence which by Covenant I am tyed to passe upon my self, in case my heart be partiall to the Lord, and my work deformed? If my worke be not perfect, shall I not loose all my labour, and be rejected with it?
Lastly, It is good to meditate seriously on the joyes of heaven, and the rich recompence of reward reserved for them that cleave unto the Lord with their whole hearts. If the happinesse of Saints hereafter doe rightly affect, and be soundly beleeved, a man will be contented to part with all that he hath to purchase that treasure. Whatsoever he hath laid next his heart, he will abandon it with detestation, rather then deprive himself of that eternall inheritance, which God hath prepared.
To stirre up himselfe to strive after perfection more and more, a Christian must first shame himself for his halting, and make it odious; ah, the division of my heart, the maimednesse of my service is so apparant, that I cannot conceale it from my conscience. I have lodged sinne, vanity, pleasure, the world in the closet of my heart, which should have been kept entire for the Lord. My purposes for good have been weake, my resolutions variable, oft-times by occurrences and occasions I have been drawn aside. In holy performances I have served mine own corrupt affections, and doing what is right, not done it with a perfect heart. Mine affection to good hath been partiall, base, deformed; In the greatest matters I have been remisse, precise in lesser: zealous in one, carelesse in another: ready to run according to inclination, not looking to the direction of the truth. I have sometimes been forward to heare, not so carefull to meditate, and make the word mine own; eager and fiery against some particular notorious offences, but not vigilant to bridle rash anger, boysterous passions and indiscreet and idle speeches. My love to the children of God hath neither been pure, nor universall: I have been apt to admire some, dis-esteem others according as they carry themselves towards me, and fit me in my humour. If he be a cursed deceiver, that having a male in his flock, doth offer that which is halt and lame to the Lord: how justly might I be confounded, who have wickedly departed from my God, and set my affections upon things of no value? Will an husband accept of divided love in his wife? will a Prince regard or take in good part, that which is lame, blind or sick, for a present from his Subject? O Lord, I have dealt exceeding foolishly in tendering such spotted service unto thy Highnesse.
Secondly, He must resolve to keepe himselfe more entirely to the commandments of God for the time to come. I have wickedly departed from my God, Psal. 119.69.
1 King. 8.48but now I will returne, and keepe his Commandments with my whole heart. What can I tender unto his Majesty, lesse then my selfe?They are blessed who have attained some perfection in the exercise of holines. Every apprentice deemes him happie, who hath the perfect skill of that trade wherein he is exercised. How can I for shame intreat his favour, unlesse I cleave unto him with a perfect heart? Can I desire God to be wholly mine, unlesse I be wholly his? Can I be so impudent as to intreat God to love me with a prime and conjugall love, and give me leave to love sinne which he abhorreth, to love other things above or equall with his Highnesse? Can I looke to be married unto Christ in mercy, truth and compassion, if my heart doe not affect him above all, and other things in and through him alone? The Lord is a great King, his service must be without spot or blemish. His eye searcheth the heart, and perfectly understandeth all secret motions a farre off, and will give to every one as he knoweth his heart1 King. 8.39, and according to his wayes. Men of place looke to have their pleasure done in all things by such as attend upon them: It is a great shame to leape from pale to sprig, and with the moone to change our beliefs. Thou art ashamed to be accounted an inconstant man.and shall I presume to call my selfe the servant of the living God, when I doe his pleasure in part only and by halves. My obedience cannot be perfect in degree so long as I live here, but through the grace of God it shall be universall, and that I might attaine absolute perfection in heaven, I will strive after it in this life. O Lord, I have covenanted to sticke unto thy testimonies, and by thy grace I will keepe thy precepts all the dayes of my life, unto thee therfore do I flie for strength, support, acceptance. Ps. 119.68.
Ps. 51.10.
1 King. 8.58
Ps. 119.8.Create in me, O God, a cleane heart, renew a right (constant) spirit within me; Establish me with thy grace, that I never fall from my integrity. I will keepe thy statutes, O forsake me not utterly.
In the former overture of the Covenant by Gods appointment they offered sacrifice, which was a type of Christ, and seale of remission and propitiation by the bloud of Christ, under this expression the same continued: for so we reade, that Gen. 12.7.
and 22.9.Abraham built Altars unto the Lord, and offered sacrifice. But unto this, it pleased God to adde other assurances whereby he bound himselfe to performe the promises which he freely made of his grace, and did establish the faith of Abraham and his posterity. This Covenant God confirmed by federall signes in the segments and fiery lamp. Gen. 15. and then by sacramentall signes, as by Circumcision. Gen. 17. which was a seale of promise on Gods part, and an homage or fealtie in Abraham and his seed binding them unto the service which God required under the Covenant of grace: Gal. 5.3.
In as much as Circumcision was the signe or solemne ceremony of this mutuall league between god and Abraham, and Abrahams seed, it is necessarily implyed (by the tenour of the same mutuall Covenent) that God should subscribe or seale the league after the same manner, and to receive the same signe of Circumcision in his flesh, which Abraham and his seed had done.and therefore the Apostle put this upon them that will use Circumcision after Christ, that they are bound to keep the whole Law, not because Circumcision for the outward act was commanded in the Law, but because it was that homage penny, which tyed them to punctuall obedience. We may conceive, that God by this Commandement might now prove Abrahams obedience therein, imposing a thing abhorrent to nature, which could not be before sinne, because it doth presuppose sinne and punishment: And it was a notable pledge of his faith, for if he could believe God in so dangerous and fearefull an execution, they might beleeve him in any other command or promise under the Covenant. Circumcision was not without the shedding of bloud, because the Covenant was not yet established in the bloud of the Messiah, and that might leade the faithfull to the bloud of Christ, as assuring the purging away of sinne by the same. God could have instituted a Sacrament which might have agreed to both sexes, but of his infinite wisdome, he made choice of that which could have being in the males only: but the female was accounted as circumcised in the male: and therefore faithfull women were the daughters of Abraham, Luke 13. 16. and the common promise, that God would be the God of Abraham and his seed, did pertaine to each sex of his posterity. Circumcision was a seale of the righteousnesse which is by faith,Rom. 4.11. that which is purchased by Christ, and embraced by faith: It was also a signe of the Circumcision of the heartRom. 2.28,29. by the Spirit of Christ, without which the rite did commend no man to God.Jer. 4.4. Deut. 10. 16. which Circumcision of the heart is promised of God as his grace. Deut. 30. 6. and is fulfilled in Christ, Col. 2. 10, 11. Phil. 3. 3. And it was a seale of the Covenant, and so of all the promises made therein concerning things temporall to the seed and posterity of Abraham, as they stood in reference to the Covenant of Grace. All that were outwardly circumcised, were not partakers of the spirituall blessings promised, yet was not Circumcision altogether unprofitable unto them: but as they were within the Covenant, so did Circumcision seale unto them the blessings of the Covenant. If they were externally in Covenant only and by profession, it confirmed the promises of the earthly Canaan and some other outward things whereof they were partakers: If they were internally and effectually in Covenant, it confirmed the highest blessings unto them, which they obtained by faith. It appeares then, that all are not in Covenant after one manner, nor doe all that be in Covenant, equally partake of the same blessings: they that be outwardly in Covenant partake the outward and basest part of the Covenant, they that be truly in Covenant obtaine the highest: but what blessings soever they enjoy, they are given according to the Covenant of Grace, and not of workes, given of free bounty to them that yeeld but partiall and fained obedience, and not merited by their works. But of this more at large in the next Chapter.
From all this it followeth, First, that all the faithfull are of the same faith with Abraham. The Father and the Sonnes spirituall be of the same beliefe: as they doe partake of the same spirituall priviledges. It is one God that justifieth the circumcision and the uncircumcision, and it is the same faith whereby the Promises of mercy are embraced. Zaccheus is called the son of Abraham, and he beleeved in Christ as did Abraham.
2. Not only Promises of temporall good things, but of spirituall and eternall were made to the Patriarks in the Covenant of Grace, and sought and obtained by them. They looked for a City whose builder and maker the Lord is.Heb. 11.11,12. Remission of sinnes and life everlasting was preached in the Covenant, sealed in the Sacrament, and typified by the Land of Canaan. To conceit the Fathers to be an assembly of bruite beasts, which looked to be fed with earthly blessings alone, is highly to dishonour them, and lessen the grace and mercy of God towards them.
3. Sacramentall phrases, wherein the name of the thing signified is given to the signe, are ancient and familiar; as Circumcision is called the Covenant, and the rocke Christ. Why then should our Adversaries stumble at this, that in the Sacrament of the Supper, The Bread is called the body of Christ.
4. In this expression of the Covenant, the spirituall good things promised therein are limited to Abraham and to his seed. But all Infants whatsoever are not comprehended under the seed of Abraham. To say many thousand thousands are excluded from the seales and outward administration of the Covenant, when yet every one is partaker of the good promised in the Covenant, is to speake of our selves, and not according to the Word of God. We will not tie the grace of God to outward meanes: but ordinarily we cannot affirme they pertaine to the Covenant of Grace, and obtaine the highest blessings promised therein, whom God doth not vouchsafe so much as outwardly to receive into Covenant.
C h a p. VII.
Of the Covenant of Grace under Moses till the returne of Israel from the Babylonish Captivity.
NOw we are drawing downe to Moses his time, and that manifestation of the Covenant of Grace, which was revealed to the Church by his Ministery. The curse of Gods revenging justice had now seized upon mankind for many generations, even thousands of yeares, so that now it was time for God to remember mercy in the midst of wrath, and to breake out into a clearer expression of this free gratious Covenant, extended to a people sprung up into a great number, and to be joyned together in an outward policie. The Covenant of free grace running downe in Abrahams seed was daily cast out, and grew wilde, as in the Ishmaelites, Edomites, Syrians, &c. therefore God was now pleased to knit the seed of Abraham together in a stronger, and (as I may call it) a state Covenant, that things might grow better and not worse. The body of the people to whom the Covenant pertained, was now growne populous and numerous, so that either it must grow wild, and come to nothing by it owne weight, or else be brought under the Covenant of God into a state and nationall Church.
The Covenant which God made with Israel is called the Old Testament or the Law, not because it was first, as some suppose, but because it was to wax old,Heb. 8.13. and to give place to the more excellent Covenant succeeding, and finally to be abolished.
But here at the first we meet with a great difficulty, How, and whether at all the Covenant of Grace, was manifested by Moses?
Some make the Old and New Testament, as the Covenant of workes and grace, opposite in substance and kind, and not in degree alone: and that to introduce an unsound distinction, viz. of promise set against Covenant or Testament, as though God conferred Grace unto the Fathers only by promise, and not by Covenant, leaving all that Moses puts under Covenant to be the Covenant of works and old Testament, not considering that God calleth his promise of Grace to Abraham a Covenant. Gen. 17. 1. being in every branch a compleat Covenant: not adverting that the Apostle (who knew how to speake according to the sence of the old Scriptures) cals the promise made unto Abraham a Covenant or Testament. Gal. 3. 17. and the Covenant of promise, distinguishing the degrees of manifestation. Ephes. 2. 12. Neither can it be proved, that ever God made the Covenant of works with the creature fallen: but whensoever the Scripture speakes of Gods entring into Covenant with man fallen and plunged into sinne, and for sinne deserving wrath, it must be understood of the Covenant of Grace, as shall be shewed hereafter.
Others make the Old Testament a Covenant subservient to the Covenant of Grace, and describe it to be that which God made with Israel in Mount Sinai, to prepare them to faith, and to inflame them with a desire of the promise and Evangelicall Covenant (which otherwise had languished in their minds) and to restrain them from wickednesse as it were with a bit and bridle, untill the time wherein God should send the Spirit of adoption into their hearts, and governe them by the Law of liberty. This they make to agree with the Covenant of nature in this, that in both the one partie contracting is God, the other man, both hath a stipulation annexed, and that the same in respect of the morall Law: the promise is the same in generall, and both leade unto Christ. But to differ from it in this, that the Covenant of nature was made with all men, but this with the Israelites alone; that was made with man created and perfect in Paradise, and had no preludia: this was made long after with some part of mankind sinners, in Mount Sinai, and had many preludia: that bound to obedience due by the Law of nature, this to the Ceremonies also: in that the injoyment of life in Paradise was promised, here in the Land of Canaan: the Covenant of nature leads to Christ by accident, as it shewes what man doth owe unto God, and what punishment remaines if he pay not his debt of duty: the old Covenant leads unto Christ by it selfe, for that is the true and proper scope thereof, God exacting his due of man for none other end, but that the creature convicted of his imbecillity, should flie to Christ. The Covenant of Nature leanes upon the Creation and generall conservation; the old Covenant upon the Election of Israel, his deliverance out of Egypt, and conservation in the Land of Canaan.
The Covenant of Nature was written in the heart; but Gal. 4.24.the old Covenant did beget to servitude, and so did compell and restraine by force, as when we leave undone what we would doe, or doe what we would not for feare: that is eternall, this temporary, written in Tables of stone; The thirst after Christ which the Covenant of Nature doth stirre up in man, is allayed by the application of Christ either in the Promise, or in the Gospell: but the thirst which the old Covenant stirred up, could not be allayed, but by the comming of Christ in the flesh.
With the Covenant of Grace it agreeth, that the Author of both is God, both contracted with man a sinner: both doth shew sinne: both restraine from sinne: both leade to Christ: both the Symbole of the Church: both made by a Mediatour, and life promised in both. They differ in these, that in the Covenant subservient, God is considered as reproving sinne, and approving righteousnesse: in the Covenant of Grace, as pardoning sinne, and renewing man in righteousnesse; the stipulation of the old Covenant is, Doe this and live: Gal. 3. 12. Of the New, Beleeve, and thou shalt not come into judgement. Joh. 3. 18. The Old Testament was added to the Promise of Grace, which went before. Gal. 3. 16, 17. and shewes sinne not primarily, but by experience of humane weaknesse in keeping Covenant. But the Covenant of Grace doth this primarily, for it teacheth expressely that all men are sinners. Rom. 3. 9, 23. and that his happinesse doth consist in the remission of sinnes. Rom. 4. 6. The old Covenant did restrain from sinne by compulsion. Rom. 7. 23. 24. the Covenant of Grace with a free inclination of mind and soule. Rom. 6. 12. The Covenant of Grace leads to Christ directly: the old Covenant indirectly. The old Covenant is the carnall Symbole of the Church of the Jewes, the new Covenant a spirituall Symbole of the Church both of Jewes and Gentiles. Moses is the Mediatour of the old Covenant: Christ God and man Mediatour of the new. In the old Covenant is given the spirit of bondage; but the Spirit of Adoption in the new. Rom. 8. 15. The old Covenant was a meane to the end: the new the end it selfe. The old Covenant did terrifie the consciences: the new doth comfort: Man a sinner fallen a sleep is the object of the old Covenant: the conscience terrified with sinne the object of the new. The old Covenant shewed the manner of worshipping God, but gave not ability: the new Covenant doth both. The old Covenant was an hand-writing against us. Col. 2. 14. the new an easie yoke. Matth. 11. 28. The old Covenant was from Mount Sinai. Heb. 12. 18. the new from Sion heavenly, amiable and pleasant. Psal. 2. 6. The old Covenant excludes the Gentiles: the new admits them. The old promiseth life in Canaan: the new in Heaven. But not to examine these things particularly, by this explication it appeares, the Divines of this opinion, make the old Covenant differ from the new in substance, and kind, and not in degree of manifestation, as also did the former.
Most Divines hold the old and new Covenant to be one in substance and kind, to differ only in degrees: but in setting down the differences they speake so obscurely, that it is hard to find how they consent with themselves. For most commonly they distinguish them thus: The old Testament promiseth life to them that obey the Law, and condemnes all not perfectly conformable: the new doth freely pardon sinnes, and give Salvation to them that believe in Christ. The old was written by the finger of God in tables of stone: the new by the Spirit of God in the fleshie tables of the heart. The old was the ministery of death, a killing letter: the new the ministery of the quickning Spirit. The old did lay upon the necks of the Fathers an intollerable yoke of rites and commandements: the new doth impose the easie yoke of the Spirit, enduing us with the Spirit of Adoption and liberty of the Sonnes of God. The old doth involve the Doctrine of the Grace of the Messiah under the shadowes of types and rites: the new doth containe the fulfilling of the tipes and figures. Moses is the typicall Mediatour of the Old Testament: Christ is the true Mediatour of the New. The old is sealed by the blood of Sacrifices: the new is ratified by the blood of the Mediatour the and death of the Testatour. The Old by oblations did not pacifie the wrath of God, nor purge the conscience: the new containes the true propitiation in the blood of Christ. The old was imperfect, intolerable, weake, and therfore to be abolished: the new perfect, easy, and to continue for ever, &c. with other the like before mentioned. And many things herein are spoken truly, but how all these differences should stand, if they be not Covenants opposite in kind, it is not easy to understand. Some few have laboured to reconcile them one of these two wais. First that the Old Testament doth promise life eternall plainly under the condition of morall obedience perfect, that is under a condition altogether unpossible, together with an heavy burden of legall rites and an yoke of most strict pollicie, but covertly under the condition of repentance and faith in the Messias to come prefigured by tipes and ceremonies, that by this forme of doctrine, worship and policie, a proud, grosse, and stiffe-necked people might be more tamed, and convinced of their owne unrighteousnesse: and that by such a pedagogue they might be led to Christ, who was more obscurely manifested under those shadows. The second is, By a distinction of Moses his proposition of the Law from God unto that people: which (as they would) is done either with exaction of perfect obedience deserving eternall life, and threatning eternall curse to all that continue not in every thing of the booke of the Law to doe it, Deut. 27. 26. or in a comfortable moderation and ἐπιεικεία promising blessings to those who doe what they can to performe it. The first is a perfect and exact draught of the Law of prime nature: the second a perswasion and incouragement to corrupt nature to stirre up the relicks of power and the Image of God upon hope of future good. The first is propounded to all mankind, this to the Church, though others, take benefit by it. In the first the Law breaths nothing but wrath to fallen nature, for that hath no grace nor mercy, Joh. 1. 17. In the second Moses speakes Gospell to the Israelites, for the outward happinesse of particulars, and the prosperity of the whole. The first and rigid proposition is of the Morall Law alone, and as it was contained in the first writing, Exod. 20. The second is laid downe in Moses whole frame and oeconomy to that people. The first stands in full opposition to the Covenant of Grace, containing a perfect Covenant of workes: but the second is and may be subordinate to the Covenant of Grace, as will appeare. And this distinction (as they conceive) is further strengthened by the preparation unto the first delivery, Exod. 19. and what strictnesse was there required in the people to prepare themselves for their persons, and what a straite charge was given not to come neere the Mount, least they die, Vers. 12. in the delivery what terrible voices, lightnings, thunders, fire, &c. with the quaking of the earth, so that neither Priest nor people must come neare least they should be consumed of wrath in the giving of the Law, which when the people heard and saw, they could not endure, but desired Moses to be Mediatour betwixt God and them, least if they should heare God, they should die: which was the ground of that Aphorisme, Who ever saw God and lived; yea such was the terror that Moses himselfe said, I feare and quake, Heb. 12. 21. Thus the Morall Law was first given by God: but not written till the second going up, Exod. 24. 12. where God promiseth to find the tables, and write in them with his owne finger: and such was the feare of the second delivery, that Moses was glad to lenifie the former by reading the judicialls, which he had writ, and to offer sacrifice.
And thus Moses goes up the second time, and receives the two tables tarrying there forty dayes. Whilest Moses stayed the people brake the Covenant by Idolatry. God sent Moses downe, and by wise providence so ordered, that Moses brake the Tables of the Covenant; and now was all dasht, and Moses to begin againe to mediate for this sinne in Aaron and the people, Exod. 32. 19. Deut. 9. Hitherto in the delivery and writing of the Law Morall thunders nothing but wrath: and the more Law, the lesse obedience, till the Law was vailed and shadowed from them in the curse of it. Moses having thus travailed and broken those bare and open Tables, wherein was curse and plague with open face painted, he is called up againe. Exod. 34. Deut. 2. 1. but consider with what alteration. For first Moses now must hew the Tables, God would not deale with that, signifying that he would have the Mediatour Moses to have more to doe with the delivery of the second writing then at the first, which was the prologue to the lenifying of the Law, wherewith man had to doe. 2. Moses must bring the Tables up, and God would write the words before written, which shewed that God could not, nor would not alter the Law, which was a perfect draught of the first Law imprinted in Adam. 3. Consider that here was no preparation, nor any terror of wonders, but a soft breath of God in this passage, noting this, that God had sufficiently thundred wrath in the former delivery, and now seekes to cover it that the people might heare and obey. 4. Moses must provide an Arke to cover the Tables, which was not only for the safe keeping of the Tables, but to cover the wrath and curse, that the people should not see it, which was the first vaile. 5. We doe not reade that ever the Lord would have either the people or Priest to reade these words out of stone, but as they were mollifyed by Moses his transcription, in his bookes especially; wherein Prince and people were to reade the duties of the Covenant and the promises. No more tables, there they are, but deale not with them, there is wrath at the first opening: which was the reason why God smote the men of Bethshemesh with such a slaughter, because they durst looke into, and reade upon these tables of the Arke of the Lord, 1 Sam. 6. 19. 6. We reade that God, Exod. 34. 5. when Moses was standing before the Lord with his prepared tables, the Lord descended, and proclaimed, The Lord, The Lord, and said, The Lord God mercifull and gratious, long suffering and aboundant in mercy and truth, forgiving iniquity, transgression and sinne. Thus the Lord would take away the edge of the curse, though he would write it for ends unmentioned. Then the Lord upon the Mount rehearsed the Covenant of grace with Israel, and causeth Moses the Mediatour to write it, Exod. 34. 27. And now he had in his hand both the Covenant of works and of grace, the one hid in the Arke, the other open in his hand: the same Commandements, but the one with wrath, the other lenified by God. 7. When Moses came downe this appearance of God had changed the skin of his face, that he was glad to put a vaile upon him, for otherwise the people could not, nay durst not behold him, but ranne from him, as at first from God, when he delivered the Law upon Mount Sinai, which God would have for the very same end, Moses his shining face signifying the curse and wrath of God in the Law, as a meere draught of the Covenant of workes, which the people could not behould, his vaile signifying the covering of this curse from the eyes of Israel. 8. Consider that till the Law as a meere draught of natures Law was marked and thus vailed at Moses his proposition of the remedy unto these carnall Israelites, in the blood of the sacrifices, writ in the Ceremoniall Law, it could not quiet them, nor pacifie their consciences. 9. Observe this one thing further, that Moses in the five bookes doth so shun this rigid proposition of the Law, that the Apostle when he came to deale with the false Apostles about this acceptation of the Law as standing full against the Covenant of Grace and Justification by faith, could find but two testimonies in all Moses, which necessarily convinced this manner of propounding the Law, the one, Deut. 21. 23. the other, Deut. 27. 26. But because this end of the vailing of Moses his face, as tending to signifie the curse of the Morall Law, and the vailing of it from the eyes of carnall Israel is called into question by some of prized judgement, and that from the passage of 2 Cor. 3. they spend one proposition in clearing that place to prove that it was the vailing of the Morall Law in the Curse. For first say they, it could not be the vailing of the blood of Christ in the Ceremonials; for the Ceremonies was a sufficient vaile to hide that, and to have put an other vaile had been against Gods love, who would have the people spirituall to looke into it for Salvation: one vaile was sufficient to hide so precious a treasure. But to the Text, it is plaine in the beginning of the Chapter 2 Cor. 3. 3. that the Apostle meanes the writing of the Law in their hearts, namely the Commandements of the Morall Law by removing the Curse, that the heart may close in with it. Secondly, Vers. 6. The ministery of the Spirit is opposed not to the Cloud of Ceremonies, but to the letter of the Law Morall: for this killeth, so did not the Ceremony, but quickning his measure. Thirdly. Vers. 7. The Ministery of the Gospell is opposed to that which was graven in stone, which was the Morall Law only. Fourthly, Vers. 13. Moses his vaile was put on when Moses was read, and not the Ceremoniall Law alone, as intending the vailing of the Curse of the Morall Law. Fifthly, That which beares shew is Vers. 14. where the Text saith, that the vaile was taken away in Christ. It is true that the Ceremonies were removed in the comming of the substance, but is it not as true, and here meant, that the curse of the Law was removed by the comming of Christ, and so the vaile made needlesse, Gal. 3. 13. But Vers. 15. the vaile yet remaines when Moses is read, which cannot be the Ceremony vailing the blood of Christ, for that is removed in act: for the Jewes sacrifice not for want of an Altar: but it is most true of the vaile of the Morall Law to cover wrath. For as it was a mercy to vaile it to that people till Christ came, so it is now a judgement Christ being come to shade it. For it might be, if seene, an accidentall cause to drive them to Jesus the Sonne of Mary for a Saviour. But the knot lyeth in the 18. verse, But we all &c. where it is thought, and strongly spoken, that the vaile signifieth the Ceremoniall Law. It is true there is a flat opposition of Christian and Jew, the one with open face beholding Christ, the other not daring to see the glory of the Lord in giving the Law. But all will be evident if it be shewed what is here meant by the Image of Christ, which we behold with open face, which is not the blood of Christ vailed in the blood of the Sacrifices, but the Law of God writ in his heart, (promised Jer. 31. 34.) as the head, which is the new command of the Morall Law, set up for us as a glasse which behoulding by faith, we are changed into the same Image by the Spirit, and now it will appeare that the whole Chapter speakes of the Morall Law.
Another inforcement of this distinction is from the Apostle Gal. 3. where he disputes against the Morall Law taken as a rigid draught of natures Law, unto the 23. verse, for otherwise the Law had been no enemy unto him as a branch of the Covenant of Grace: but at the 23. verse he disputes the good ends of it, as propounded with Gods moderation. By the Law which we call the Morall Law, Moses and Paul meane the meere draught of the Law of nature, as it hath necessarily affixed eternall life to the punctuall performance, or eternall curse to the disobeyers in the least title. For the Law is complexum quiddam, containing in it command and blessing and cursing. Take command without blessing or cursing, and it is no more Law with Moses: take simple denunciation of blessing and curse from command, and then it is threatning and promise, but no Law.
This abstract of the Law here considered from the rest of Moses his Oeconomy is pure Law flashing wrath upon the fallen creature, and therefore called a fiery Law, or fire of Law, Deut. 33. 3. And for speciall cause expressed in generall by the Apostle, Gal. 3. The Law, that is thus abstracted, was added, because of transgression. For first, in that long course of time betwixt Adam and Moses, men had forgotten what was sinne, and had obliterated the very Law of nature. Therefore God sets out the lively Image of it by Moses in this draught and abstract, to which end, all the commands saving two are propounded in the negative, that so men by the Church might know the nature of sinne againe, Rom. 3. 19.
Secondly, God propounds the Law with curse eternall to work death, and to shew Gods eternall displeasure against sin, Rom. 4. 15. which was usefull not only to the world and wicked in generall, but specially to the stiff-necked and refractory Nation, to be as a rod to scourge all their rebellions and backslidings. The Law thus laced with blessings and cursings eternall, abstracted from the rest of his frame, makes Moses now to begin to breath blessings, and no lesse then Gospel. This comming from a pacified God (as Exod. 33. 6, 7, 8.) may be looked on by the fallen creature with comfort, and from this consideration it is that we affirme this Covenant made with the body of Israel to be a Covenant of Grace: for it is one, and therefore never by Moses called Covenants.
Again, It cannot be denied, that so farre as it concerned the spirituall Israelite (whom God especially eyed and for their sakes infolded the carnall in the compact) it was a Covenant. Thus farre for confirmation of that distinction. But these distinctions seeme not to remove the doubt. Not the first, because it cannot be conceived how the old Covenant should as a condition of the Covenant, exact perfect obedience deserving life as necessary to Salvation, and yet promise pardon to the repentant believer: for these two are contrary the one to the other. Not the second, because the Covenant that God made with the Jewes is but one, and how should we conceive the Law in one, and the same Covenant to be propounded as a rigid draught of prime nature, and with moderation also, as the Covenant of works, and the Covenant of Grace likewise, when the Covenant is but one, and the conditions the same. Besides, where the Apostles doe oppose the Law and Gospel, or the old and new Testament, not only the Morall Law, as it was given upon Mount Sinai, but the whole Jewish Pedagogie, or Law of Moses is understood, as it is manifest in sundry passages. Other things to be observed in that explication I will not insist upon at this present, because they will come to be touched hereafter, as we passe along.
The Law was never given or made positive without the Gospel, neither is the Gospel now without the Law, although the old Testament be usually called the Law, and the new the Gospel: because the Law is predominant in the one, and the Gospel in the other.Some Divines hold the old Testament, even the Law, as it was given upon Mount Sinai, to be the Covenant of Grace for substance, though propounded in a manner fitting to the state of that people, time and condition of the Church. It was so delivered as it might serve to discover sin, drive the Jews to deny themselves and flie to the mercy of God revealed in Jesus: but it was given to be a rule of life to a people in Covenant, directing them how to walk before God in holinesse and righteousnesse, that they might inherit the promises of grace and mercy. This I take to be the truth, and it may be confirmed by many and strong reasons out of the word of God. As first, by the contract of that spirituall marriage a little before the promulgation of the Law, described in these words: Exod. 19.4,5.Yee have seene what I did unto the Egyptians, and how I bare you on Eagles wings, and brought you unto my selfe. Now therefore if ye will obey my voice indeed, and keepe my Covenant, then ye shall be a peculiar treasure unto me above all people: for all the earth is mine. And yee shall be unto me a Kingdome of Priests, and an holy Nation. These are the words which thou shalt speak unto the children of Israel: whereunto the Prophet Jeremiah hath reference, saying, Jer. 11.2,3,4.Heare ye the words of this Covenant, and speak unto the men of Judah, and to the inhabitants of Jerusalem, and say thou unto them, thus saith the Lord 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. Deut. 4.13.
1 King 8.21.
2 King. 23.2.
Booke of the Covenant, Ex. 24.7.
Deut. 4.23. & 5.2. & 9.9.
Jer. 3.16.
Hos. 8.1. Jer.7.23.
2 Chro. 6.11
Ex. 34.27,28.
Eph. 2.1,2.
Rom.5.10.And this without doubt is to be understood of the Decalogue, as it was given upon Mount Sinai, seeing Moses himselfe doth in expresse words testifie it. God himselfe (saith he) declared unto you his Covenant, which he commanded you to performe, even ten words, and he wrote them upon two tables of stone. In these passages observe, that the Law is called a Covenant, as it is often els-where the Covenant of the Lord. What Covenant, but of grace and mercy? even that wherein God promiseth to be their God, and take them to be his people, if they obey his commandments. For since the fall of Adam, the Covenant which the Lord hath entered into with his people, was ever free and gracious. For when all men are sinners by nature, dead in trespasses, and enemies to God, how can a Covenant betwixt God and man be stricken without forgivenesse of former transgressions? If in the state of innocency perfect obedience should have been rewarded with life from justice: now that man is fallen by transgression, perfect obedience cannot merit forgivenesse of sins past, purchase Gods favour being justly displeased for sin, and deserve everlasting life. When the wicked and their best works are an abomination to the Lord, it cannot be imagined, that any Covenant should passe betwixt God and man a sinner, wicked, ungodly, miserable, but in and through a Mediatour.
Chald. Paraph. ὁ ἱεράτευμα ἅγιον, 1 Pet. 2. 5.
& βασίλειον ἱεράτευμα. Sept. 1 Pet. 2. 9.
Exod. 19. 5.
Onkelos,
Reges & sacerdotes & multitudo regum & sacerdotum. Regiae potestatis est praevalere apud Deum, & res illas ab illo auferre, quarum nulla pridem facultas fuit. D Simon. log. c. 10. Basil. 1527.
R Salom.
R. Abrah.
R. David.
ὀυσία πεκουλία περιουσιασμὸς.
Sept. ὁ πεποίημα.
Vox Segulah significat rem quandam auctam & charam, sive thesaurus fuerit, sive res alia quecunque.It was such a Covenant whereby the spirituall seed was made a Kingdome of Priests, an holy Nation, and a peculiar treasure unto the Lord. The word Segullah signifies ones owne proper good, which he loveth, and keepes in store for himselfe, for his speciall use: a rare and exquisite treasure; a thing desired, deare and singular or proper to a man himselfe. The Hebrew Logicians call their fift predicable, Segullah: Others interpret the word, a beloved treasure, a glorious thing & to be desired, an holy treasure, a treasure which hath both magnificence, splendour and ornament, Eccles. 2. 8. the peculiar treasure of Kings. Aquila renders it substance: Sym: treasure, or peculiar substance, the Septuagint, plenty of riches, so as it doth import multitude or great abundance: Vatablus, a treasure entirely beloved, 1 Chron. 29. 3. I have of mine owne proper good, of gold; of my proper goods of excellency, that which was most deare unto me; of gold most pure and refined, that which is chosen and laid up in a treasury. A peculiar people then is a people entirely beloved of the Lord, which is proper to him, the possession whereof pertaines to none other, which he layeth up (as it were) in his treasure, Exod. 19. 5. The Chaldee Paraphrast renders it, ye shall be beloved before me. Theodot. a chiefe, speciall, or excellent people: and so Deut. 26. 18. The Paraphrast hath it, he chose to himselfe Israel his beloved, and in other places. And so other Hebricians, Segullah signifieth, that they should be beloved before him, as Leo Iudah, peculium.
Vatabl. ut thesaurus unicè dilectus prae cunctis populis.
Theod. εξάιρετοs.
Sept. περιουσια. or, abundantia.
abundant autem ornamenta, quae sunt pretiosa, itaque recondunt etiam &c
ἐις περιπόιησιν
περιουσιοs,
λαὸs περιούσιοs. Tit. 2.14
ἐις περιπόιησιν,
1 Pet. 2.9.a desirable treasure, which a King delivereth not into the hands of any of his officers, but keepeth to himselfe. R. Menachen in Exod. 19. Mal. 3. 17. The Greek translation turns it, a people for peculiar possession. Aqu. a peculiar people, deare and precious, which he will not part withall. In the new Testament both expressions are used: for Paul calleth them a peculiar people: Peter, a people for peculiar possession, which God doth challenge as proper to himselfe. Vulg. Populus acquisitionis, Eph. 1. 14. This was the priviledge of the Jew, which he obtained by this Covenant, and it is often mentioned to the praise of Gods free-grace and love towards them, Deut. 7. 6. & 14. 2. & 26. 18. The Lord hath chosen Jacob unto himselfe: Israel, for his peculiar treasure, Psal. 135 4. But this priviledge they could never obtain by the Covenant of works: by it they could never have been a Kingdome of Priests, or a peculiar people: they could never have obtained the adoption, or have inherited the Kingdome of Heaven. These are priviledges vouchsafed of meere grace in Jesus Christ, in whom we are adopted, and made Kings and Priests unto God.
Calv. Instit. lib. 2 ca. 7. Sect. 7.
Rom. 9.4.
1 Pet. 2.9.
Revel. 1.5 & 5.10.
Exod.20.2.Secondly, in the promulgation of the Law, the Lord proclaims himselfe to be the God of Israel, saying, I am the Lord thy God, which have brought thee out of the land of Egypt, out of the house of bondage. Some hold these words to be the affirmative part of the Commandment, in which the Gospel is preached, and the promises contained therin offered. Others, that it is a Preface to the whole Law, or prefixed as a reason to perswade obedience to the first Commandment. But universally all acknowledge them to be the free Covenant, which promiseth pardon of sin, and requireth faith in the Messiah. Deut. 10.14.God is the God of all creatures, because he made and doth conserve all: but by peculiar right he is the God of his Church, because he hath chosen it to be heire of his Kingdome: whence Psal. 33.12. & 144.15the people are said to be blessed, that have God for their God. The Covenant of grace is expressed in these words, I will be thy God and thou shalt be my people: Wherein God promiseth to be favourable to the iniquity of his servants, and to remember their sins no more: and to blesse them with all spirituall blessings in heavenly things. Jer. 31.32. & 32.38.
Ezek. 11.20.When God then saith to Israel, I am your God, which brought you out of the land of Egypt; doth he not propound himselfe as their King, Judge, Saviour and Redeemer: Spirituall Redeemer from the bondage of sin and Satan, whereof that temporall deliverance was a type. And although there be no expresse mention of a Hemming. Syntag. Decal. Mediatour in the Law, yet it is included in the word of promise, I am thy God. From Evangelicall promises, and the remembrance of them, and a late type, the Lord makes beginning, when he gave his Law. And it is further to be noted, that as these words, I am the Lord thy God, are prefixed to the first Commandment in the Law, so are they Levit. 19. 4,6,
11,12,16,30,
31,32,37.
Levit. 18.5.annexed to all others in sundry places of Scripture, as an argument to move to sincere obedience. Least the Jewes should feare (as it commeth to passe in doubtfull matters) they heare that the rule of life is prescribed unto them of the true and only God, who is theirs by Covenant. Least diffidence should make them slacke, God comes familiarly, and commends his gracious Covenant unto them. The reason from all this is plaine, that Covenant wherin the Lord promiseth, or proclaimeth himselfe to be the God of Israel, is the Covenant of grace, which God made with Israel. But in giving the Law upon Mount Sinai God promised, and proclaimed himself to be the God of Israel.
Thirdly, Christ our Saviour thus reciteth the first Commandment, Mark. 12.29
Deut. 6.4Heare O Israel, the Lord our God is one Lord, therefore thou shalt love the Lord thy God with all thy heart. And Moses in the explication of the Decalogue condemneth incredulity, saying, Deut. 6.16.
Exod. 17.7Ye shall not tempt the Lord your God, as ye tempted him in Massah; for there they tempted God by incredulity. Where it is most apparent, that in this first Precept we are enjoyned to take God to be our God, to choose him to be our portion, to cleave unto him, to trust in him as our only Saviour. And it can hardly be questioned, whether that Covenant wherin we are bound to take God to be our Father, King and Saviour be the Covenant of grace or no? And by the same reason it is manifest, that the Law requireth faith as well as love and obedience, and doth build these upon it as a foundation. It prescribeth faith in the first place, and throughout, namely that we acknowledge God the Law-giver, to be the Lord our God, the only true God, and testifie that faith unto him, by an universall and uniforme obedience to that whole Law and every title thereof. The Law was given for this end, that it might instruct us in faith, which is the mother of a good conscience and of love. Christ and faith is the end and soule of the Law, not understood of the Jews. The summe of the Law is Rom. 10.4.
Deut. 10.12
Calv. on Deut. 10.12.faith or love, and both these carry the same sence, because though Moses make mention of love, and Paul of faith, yet that love doth comprehend faith, and this faith doth contain love. Certainly, Rom. 14.23.Whatsoever is not of faith is sinne, even all works, though good in shew, and for substance seeming agreeable to the rule of the Law, if they issue not from faith, they are vaine and hypocriticall, if they be not quickned and enlivened by faith, they are but the carkasse of a good worke. And then if God command not faith in the Law in some sort, why doth he command other things, which without it are frivolous? Our best works are unsavoury before God, if they be not seasoned with faith: Heb. 11.6.For without faith it is impossible to please God. Therefore the Lord in Covenant commanding the observation of his Law, exacteth faith also, without which the Law cannot be obeyed in an acceptable manner. For when the Law is spirituall, and commandeth true worship and invocation, how can it be observed without faith? Would the Lord have the Israelites remaining in infidelity to observe the Law? Or did he ever allow man since the fall of Adam, to come or have accesse unto him, but only in the name of a Mediatour? Or was life and salvation ever promised to man since the fall, but upon condition of faith in the Messiah? Indeed the condition of obedience, which God requireth and man promiseth, is the chiefest thing urged in the Law: but free and gracious pardon, wherein consisteth the happinesse of the Saints is therein promised and proclaimed. They under the old Testament lightly following the letter, mistooke the meaning, not looking to the end of that which was to be abolished, whereunto Moses had an eye under the vaile. For they perceived not so well the grace intended by the legall Testament, which the perfection of the morall Law, whereof they could not but faile, should have forced them to seeke; and the imperfection of the typicall Law, which made nothing perfect, should have led them to find: but they generally rested in the worke done, as was commanded by either Law, when as themselves were unable to do the one, and the other was in it self as unsufficient to help them.
Fourthly, after the giving of the Law a Covenant betwixt God and Israel was Deut. 4.31
Exod. 24.3,4.established by mutuall and willing consent, the people promising to obey and doe whatsoever the Lord commanded. Deut. 29.1,9. In the Land of Moab Moses was commanded by the Lord to make a Covenannt with the children of Israel, beside the Covenant which he made with them in Horeb. This Covenant they entred into was the same that God made with them upon Mount Sinai, even the same that did containe the blessings and curses before pronounced. But this Covenant was a Covenant of Grace, not of works: for God never commanded his people, that he might set them on high above all people of the earth, and that they might be an holy people unto him, to avouch him to be their God by a Covenant of works: Moses would never have Deut. 29.12.exhorted the people by Oath to bind themselves unto the Lord in a Covenant of works: for that had been to bind themselves unto the most dreadfull curses, whereas they were to Deut. 29.9.enter into this Covenant that they might prosper in all that they doe. That Covenant is of Grace, wherein the good things promised are all free and gratious: but it was of grace that God promised to be the God of Israel: and therefore the Lord, when he keepeth Covenant with Israel, is said to Deut. 7.12.
2 Chro. 6.14.keep the mercy which he swore unto their Fathers, and when he established them for a people unto himselfe, and is their God, he is said to performe the Oath, which he Deut. 29.13.swore unto their Fathers, to Abraham, to Isaac, and to Jacob.
The Legall Covenant or Covenant of works cannot be renewed after it is once broken, seeing it admitteth not repentance of sinne past, but exacts perfect and perpetuall obedience. But this Covenant made with the Israelites might be renewed after transgression, did admit repentance; Deut. 4.30,31.When thou art in tribulation, and all these things are come upon thee, even in the latter dayes, if thou turne to the Lord thy God, and shalt be obedient unto his voice: (for the Lord thy God is a mercifull God) he will not forsake thee, neither destroy thee, nor forget the Covenant of thy Fathers, which he swore unto them. See Deut. 30.
1,2,3.
1 Ki. 8.34,35.
Psal. 106.45
Eze. 16.61,62.
Deut. 30.11,
12,13,14.
Rom. 10.6,7.And if the Covenant after transgression may be renewed, it is of grace. The Law which is written in the heart of the spirituall seed is part of the Covenant of grace: for the righteousnesse of faith speaketh on this wise; This Commandement which I command thee this day, it is not hidden from thee, neither is it farre off. It is not in heaven, that thou shouldest say, Who shall goe up for us to heaven, and bring it unto us, that we may heare it, and doe it. Neither is it beyond the sea, that thou shouldest say, Who shall goe over the sea for us, and bring it unto us, that we may heare it, and doe it? But the word is very nigh unto thee, in thy mouth, and in thy heart, that thou maist doe it. But the Law given by Moses is engraven in the heart of the spirituall seed, or people effectually in Covenant, as Isai. 51.7.
Psal. 37.31.they are called a people in whose heart is the Law. No man will deny the Covenant which God keepeth with them that love him and keepe his Commandements, to be the Covenant of Grace. But the Covenant which Israel entred into, is Dan. 9.4.
Nehem. 1.5.
Deut. 7.12.that which the Lord keepeth with them that love him, and keepe his Commandements.
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.Fifthly, the godly Kings and people of Israel repenting of their transgressions and sinnes committed against God, did oftentimes 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 Covenant of grace, as it is acknowledged: Gen. 17.1but 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.Gal. 3.8. In this he promiseth freely and of his owne meere grace and favour to be their God, and make them Exod. 19.6,7.a Kingdome of Priests and an holy nation unto himselfe. In that he requireth of Abraham, that he walke with or before him in integrity: In this he covenanteth, Deut. 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.that they should obey his voice, and keep his commandements. 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. Ezek. 16.8.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 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. Rainold. Apol. Thes. pag. 211.But if the Law were a perfect draught of the Law of nature, 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 1 Tim. 1.5.
Act. 15.9.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. Rom. 10.4.Christ is the end of the Law for righteousnesse sake, and Gal.3.24.
Christum vocat finem i. scopum legis; quia lex suis 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.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 Exo. 34.27,28Christ, direct unto him, and require faith in him, is a thing confessed and acknowledged of all men. Now the ceremonies are appendices of the Law, especially of the first and second Commandements, as they were given to the Israelites.Exod. 24.8
Heb. 9.19,20,23.
Pigh. disp. Ratisp. l. 2. 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, Joh. 19.36.
1 Cor. 5.7.which was a 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 Scripture Psal. 1.1,2.
Psal. 119.1,2.they are pronounced blessed, who keep the Commandements, and observe the Statutes and Judgements of the Lord: but withall Psal. 32.1,2.their blessednesse is said to consist in this, that God 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 Messiah taught and commanded in the Law. The true sense and meaning of the Law is to be gathered out of the writings of the Prophets: for the same Spirit that breathed the Law, informed them in what sense the Law was given, and how to be understood. Jer. 4.1,2,3.
and 3.13,14.
&c. But by the Exposition of the Prophets it is cleare, that the Law as it was given by Moses did admit repentance, Rom. 3.21,22.
The righteousnesse of the Law is testified by Moses and the Prophets, &c.
Deut. 12.32.
and 31.12.and consequently, require faith in Christ. And if the Law did not command faith in Christ the Messiah, then might not the Jewes beleeve in him: for they were forbidden to adde any thing thereto, or to take ought therefrom. The Law was to the Jewes a rule, according to which they ought both to live and worship God, to which they might not adde the least jot or title of their owne heads: so that either they must not worship, praise, pray unto and believe in God in and through the Messiah, or else faith in him must necessarily be required. The Decalogue, if we precisely consider the things expressed therein, doth not containe many things written of Moses: but as it was a summe and abridgement of the whole Law, whereunto every particular must be referred, and from which, as a fountaine it was derived, it is a perfect rule whereunto nothing might be added. And if without faith it be impossible to please God, or to obtaine Salvation, the Law which promiseth eternall life to them that keep it, doth require faith as well as love or obedience. For if faith be necessary to Salvation, it cannot be that man a sinner should be justified, if he could keep the Law: because he cannot by future works purchase Redemption from former transgressions. And from all this it followeth, that the Law as it was given to the Jewes, is for substance the Covenant of grace, or a rule according to which the people in Covenant ought to walke. The Law is and ever was a rule of life to men in Covenant. Matt. 5. 18. One jot or title of the Law shall in no wise passe, till all be fulfilled: fulfilled in respect of unpartiall and sincere obedience, for of that our Saviour speakes, as is manifest by the words following, He that shall breake the least of these Commandements, and teach men so, shall be called least in the Kingdome of Heaven: except your righteousnesse shall exceed the righteousnesse of the Scribes and Pharisees; that is, righteousnesse of habite and practise, which is that which the Law, as it is taken in that place, required.
Many things are objected to the contrary, which must be cleared before we passe further. As first, it will be said, that in the Law there is no mention made of Christ, without which there is no faith. And what the Law revealeth not, that it commandeth not. But in the Law there is frequent mention of the Messiah, and Heb. 10.1.
and 8.5.perpetuall adumbration and representation of him, and his oblation in washings and sacrifices. The Apostle Paul, where he professedly handleth the chief heads of faith, to wit, Act. 26.23
1 Cor. 15.3,4.that Christ ought to suffer, and rise againe from the dead, denieth that he said any thing besides that which the Prophets and Moses did foretell should come. And Luk. 24.27,44.our Saviour proved out of Moses, that he must first suffer, and then enter into glory. And no marvell, seeing Moses by divers types and figures shadowed forth the death and resurrection of Christ, as shall be shewed after. But in the Decalogue there is no mention of Christ. Moses wrote of Christ, Act. 3.22. and 7.37.
Joh. 1.45. that they should beleeve in him. Joh. 5.46. Many Prophets & just men desired to see his dayes, Mat. 13.17. Luk. 10.24.
Iun. in Psal. 122 ver. 4.
Abraham rejoyced to see Christ. Joh. 8.56.
Gal. 6.16.Neither is that absolutely true. For when God saith, he is their God, who delivered them out of the Land of Egypt, doth he not propound himself a Redeemer, a spirituall Redeemer of them from the bondage of sinne and Satan, whereof that deliverance was a type? But he is not a Redeemer from spirituall bondage but in Christ. Implicitely therefore in these words Christ is contained and proposed unto us, which is done according to the condition of those times, wherein as yet all things were infolded and wrapped up. And it cannot easily be imagined, how Christ should be revealed in the Ceremoniall Law, if there be no mention of him expresse or implicite in these words. As the Morall Law doth shew and discover sinne, so was the Ceremoniall Law as a bill or bond put into the hand of God, whereby they did acknowledge themselves indebted to his Divine Majestie: and as the Ceremoniall Law was a Schoole-master to point out and direct us unto Christ: so was the Morall a rule of obedience to them that be in Covenant with God: which of necessity doth presuppose the revelation of Christ in some sort. The Ninevites in the threatnings denounced against them by the Prophet Jonas did apprehend a promise of mercy to be implyed upon condition of their repentance: which promise was made in Christ. And is it any marvell then we should affirme, the knowledge of Christ to be manifested in some sort, in those words of the Law: if we consider the words of the Law, it doth command that we love God above all, and our Neighbour as our selves: but if we search out the meaning of the words, we shall find it to be such a love as proceeds from faith; and from what faith, but in the Messiah? That is the foundation upon which all works of love are builded. In faith it self or with it, there is a motion of the soule towards, or a desire of the heart to obtaine the good promised, joyned with an hatred of sinne and wickednesse, which may be called inchoate love: but true, sound, intire love, whereby we affect God as our Father most neerely conjoyned to us, and reverence him as the fountaine of all good things and benefits, which of his meere grace he conferreth upon the children of his love, and we daily expect from him, even such as accompany life and salvation: this is the effect of faith, and followeth the apprehension and habitation of Christ in the heart. Faith in Christ is not commanded in the Morall Law as it was engraven in the heart of Adam in the state of innocency: but as it was given to Israel, to be a rule of life to a people in Covenant, it was presupposed or commanded. For the generall substance of duty, the Law then delivered and formerly engraven in the heart was one and the same: but not in respect of the subject by whom, the object to whom, or the grounds whereupon obedience was required. Confidence in God was required of Adam by the Law of nature written in his heart. Confidence in God through Christ or the Messiah was required of the Israelites by the Law published upon the Mount. Adam was to performe obedience to the Lord immediately without a Mediatour, being himselfe pure and innocent. But the Israelites being in themselves sinner, could not in their own names performe service pleasing and acceptable unto the Lord. Adam knew he was beloved of the Lord, so long as he continued in obedience, but had no warrant to wait upon his mercy, when he had broken the Covenant of works. But to the Israelites God bound himselfe in Covenant upon Mount Sinai, promising to be their God, and take them for his people, notwithstanding they were sinners in themselves, which could not be without forgivenesse: and this Covenant they might and did renew by repentance after transgression. The Law is not to be confounded with the Gospell, but the sacred and inviolable knot of the one with the other is to be maintained, unlesse we shall make God contrary to himselfe.
The Law doth not so directly and expressely teach faith in Christ, but require obedience, yet doth it leade us to Christ, When Paul saith, Faith came by the Gospell: it is to be understood of the manner of propounding, without the inwrappings of types: that the Doctrine was taught plainly, without types and figures. Rom. 8.3.and more obscurely command faith in him. The Gospell doth more fully reveale Christ, and the grace of God in him, commanding faith by name: but it doth also urge, presse, and exact obedience. Thus sweetly doe the Law and Gospell consent together. But here it is to be noted, that faith is commanded in the Law, which exacteth every thing that is good, but it is given to us, not by the Law, but of the holy Ghost. The distinction of the Law and Gospell as they are opposed one to another is cleare and evident: but as the Law was given to the Jewes it is not opposite, but subordinate to the Gospell. The Law in it selfe considered exacted perfection of works as the cause of life: but when that was impossible to man by reason of the infirmity of his flesh, it pleased the Lord to make knowne to his people by the ministery of Moses, that the Law was given, not to detaine men in confidence of their own works, but to leade them unto Christ. Whatsoever the Law teacheth, whatsoever it promiseth, whatsoever it commandeth, alwayes it hath Christ for the scope thereof. For though the Law of righteousnesse promise a reward to the keepers thereof; yet after it hath shut up all men under sinne, it doth substitute another righteousnesse in Christ, which is received by faith, not purchased by the merit of works. And therefore the Apostle Rom. 10.4,5,6,&c.doth reprehend the Jewes, as perverters of the true sense and meaning of the Law, when they sought to be justified by their works, and sheweth that Moses taught them to look for Salvation in the Messiah, and seek for that righteousnesse which is by faith. Whereby it is manifest, that the Law was given to be a manuduction unto Christ, in whom we have Redemption from all things, from which by the Law of Moses we could not be justified; and a rule to the faithfull according to which they must frame their conversation. For what word was that which Moses saith was neere, even in their hearts, but the Law which the Lord gave upon Mount Sinai, and promised to write in the hearts of his people under the Covenant of Grace.
And from this ground it is not hard to answer what is further objected against this truth, as, If faith be commanded in the Law, then being justified by faith, we are justified by the works of the Law. For faith is not a work of the Law nakedly and absolutely considered, as it exacteth perfect obedience of man in his own person: but of the Law as it was given to the Jewes, to direct them unto Christ, who is the soule and life of the Law. And though it be commanded in the Law, as it is in the Gospel or new Covenant, yet it justifieth not as a part of Regeneration, or an act of obedience and work of Grace by it worth or dignity, but in respect of that office whereunto it is assigned of God, and as it receiveth the promises of mercy. It is a sophisticall forme of reasoning to say, Faith is commanded in the Gospell, therefore if we be justified by faith, we are justified by the works of grace. The arguments are like, and both faultie. For justification by faith in Christ is opposed to justification by the works of the Law: because he only is justified before God by the Law, whose acts being examined by the Law, are found just and righteous according to that which the Law requireth: but he is justified by faith, who being in himself ungodly, believeth in Christ for salvation. So that according to the Apostles meaning, wheresoever faith be commanded, he is justified by faith without the works of the Law, who is acquitted from sin by the meer and rich grace of God in Jesus Christ received by faith: And to seek justification by works, is to rest upon our works for salvation, as they that answer in all things to that righteousnesse personall which the Law requireth. Justification by faith, and justification by workes are opposite, and so is faith and workes: but faith is not opposed to one act commanded, whereby the promise is received, for then it should be contrary to it selfe: but to works whereby the Law is fulfilled in our owne persons: to workes I say, not to one work: because no one worke can justifie, but all are necessary.
If it be said, the Apostle doth every where oppose the Law and the Gospel, or the old and new Testament. The answer is from the same ground; that in the Scriptures of the new Testament, the Law as well Ceremoniall as Morall is opposed to faith or the Gospel: and yet the Ceremonies of the Law did prefigure Christ, as all men acknowledge. Therefore the Apostle doth not perpetually and absolutely oppose the Law, and the Covenant of grace: for he teacheth expresly, that Rom. 3.31.faith establisheth the Law. For he understood the force and sentence of the Law to consist in faith: but because the Jews addicted to the letter of the Law, did pretermit the force and life of it, Paul proves the Law so taken and separated from faith, to be the cause, not of life, but of death: as that which did not only want Christ, who is the soul of the Law, but is opposite to him. And therefore Paul doth this, because the Jews, (faith being let passe) did seek righteousnesse in the dead works of the Law, and did oppose the Law to the Gospel and Christ, who was the end and scope of the Law. This will be more plain, if we shall examin the particular passages of Scripture, wherein this matter is handled. The Apostle saith, Gal. 4.24.the Covenant from the Mount Sinai gendreth to bondage, figured by the bond-woman and her sonne, who were cast out of Abrahams Family. The Apostle his argument may be drawne thus; the same proportion which Hagar the hand-maid had to Sarah her Mistresse in Abrahams house, the same proportion hath the old Testament to the new, in the Church of God: the same proportion which Hagars off-spring had to Sarahs, the same proportion had the children of the Law, that is, the Jerusalem which then was, unto the Jerusalem which is above, that is, to the children of the Gospel or sons of promise. Now Hagar was sometimes a visible and principall member of Abrahams family, a kind of second wife to Abraham, and Ishmael her sonne was for a while Abrahams presumed heire: yet after Hagar did begin to despise and contest with her Mistresse Sarah, and Ishmael to flout or persecute Isaac, Abrahams heir apparent and son of promise, both mother and son were cast out of Abrahams house, and deprived of all hope of inheritance in the Land of promise. Sarah bearing the type of the true visible Church then on earth, did pronounce that sentence of Excommunication against them; Gen. 21.10.Cast out the bond-woman and her sonne, and God ratifying in heaven what she had bound on earth, injoyns Abraham to put her sentence in execution, Gen. 21. 12. The Covenant likewise which God made with this people upon Hagar or Mount Sinai, was as the be-trothing of Israel unto himselfe. The Law of Moses, whilst it was lawfully used was the only Catechisme or Introduction, without which there was no entrance into the Church of God. The children of this Covenant, did by vertue of it become the presumed heires or children of God. But when the deputed or nursing mother came once to contest with the true Spouse of Christ, with the new Testament or Gospel: and after her children, the Jerusalem which then was, began to persecute the children of the Jerusalem, which is above; the mother with her children, that is, the Law with such as sought to be under it, were cast out of the true visible Church, by the Apostles, unto whom our Saviour had committed the keyes of the Kingdome of Heaven. For it now stood in such opposition to the Gospel, as Hagar did to her Mistresse Sarah at the time when she and her son committed those misdemeanours, for which both of them were cast out of Abrahams house. The Jerusalem which was on earth, was sometimes, or in some part rather a consort than an opposite or adversary to the Jerusalem which was above. So was the old Testament or Law, and all such as lawfully used it, rather subordinate allies, then foes or adversaries to the new Testament or heires of promise. They that used the Law as a School-master to bring them unto Christ, to them it was the Covenant of grace for substance. Unto such as used the old Testament as they ought, only as an Introduction to the new, there was indeed but one Testament: For as the Schools speak, Ʋbi unum propter aliud, ibi unum tantum. But such as rested in the Law, and used it not as a pedagogie to Christ, but sought justification by the observation of the Law Morall or Ceremoniall, and opposed Christ the soul of the Law, such were held under damnable bondage, and cut from Christ. And in this sence the Covenant made upon Mount Sinai did beget children unto such bondage, for which they ought to be cast out of the Family of God. And in this sence the two dispositions differ, not only in circumstances, but in substance: they be not only two, but opposite. By the way let it be observed, that by the former Covenant upon Mount Sinai, is understood the Law given by Moses, both Ceremoniall consisting in divers rites and commandements, and Morall, as the Jewes sought to be justified thereby, who refused Christ.
The Old Testament then and the New, are sometimes compared and considered by sacred writers, as the thing including and included, the Huske and the Graine. The Gospell before Christs time, was in the Law as the Corne new set in the eare. And the Law and the Gospell, and the two Testaments, thus considered, are rather one than two, at least there is an unity of subordination betwixt them. The same Testaments may be considered sometimes as abstracted or severed each from other. Thus the Gospell or New Testament since our Saviours death and resurrection, is become as pure Corne, threshed and winnowed. The Old Testament or Law (thus severed from it) remaines only as the chaffe or huske; If we thus consider the Law or Old Testament, as the Jewes embrace it, that is, altogether severed from the new, to which alone we Christians adhere by faith, they are not only two, but two opposites or contraries. This opposition or subordination between the Legall and Evangelicall Testament is opened by the Apostle, saying, Heb. 8.7,8,9,10.If the first Covenant had been faultlesse, then should no place have been sought for the second. For finding fault with them he saith, Jer. 31.32,33.Behold the dayes come (saith the Lord) when I will make a new Covenant with the house of Israel, and the house of Judah: not according to the Covenant that I made with their fathers, in the day when I tooke them by the hand, to leade them out of the Land of Egypt, because they continued not in my Covenant, and I regarded them not saith the Lord. For this is the Covenant that I will make with the house of Israel after those dayes, saith the Lord: I will put my Lawes into their mind and write them in their hearts: and I will be to them a God, and they shall be to me a people. But what Law was it, which the Lord promiseth to write in the hearts of his people? was it not the Law given before by Moses? concerning which also Moses expresseth the same promise that Jeremy doth; Deut 30.6.The Lord thy God will circumcise thy heart, and the heart of thy seed, that thou mayest love the Lord thy God, with all thy heart, and with all thy soule, that thou mayest live. Now that Law Exod. 34.1,27.God himselfe had delivered in writing, and commanded Moses also to write the same. Therfore the words of the Prophet as touching the writing of Gods Law in our hearts, can import nothing but this, that the Lawes which were before by the ministery of Moses delivered only in Inke and Paper, Ezek. 36.26,27.
2 Cor. 3.1,2,3.should by the power of the holy Ghost, through the faith of Christ be wrought and written in the affections of the heart: that God in Christ would not only administer outwardly the letter of the Law, whether in writing or preaching, but would by the regeneration of the Spirit, give grace inwardly to the obedience thereof. And as the Law written in the tables of the heart, and ingraven in tables of stone, is one for substance: so is the new and the old Testament. The Law is not opposed to the Law: but the writing to writing. Writing in tables of stone pertained to Moses or to the Old Testament: writing in the heart to Christ, or the new Covenant. The Law is the same, but otherwise administred in the hand of Christ, then in times past in the hand of Moses. Moses gave the Law in tables of stone, but could not give power or ability to doe what the Law required: but Christ writeth the Law in the heart, and inableth the faithfull in some measure to doe what he commandeth. And in the same place the Lord by the Prophet sheweth, Jer. 31.32.that when he made this Covenant with the Fathers which they brake, he declared himselfe to be an husband unto them, or joyned himselfe in marriage unto them. But God never Jer. 3.14.joyned himselfe in marriage unto a people, but by the Covenant of grace. It may be said the Apostle sheweth the former Covenant to be faultie, or that another Covenant was lacking. But that is not mentioned to prove the Covenants to be two in substance opposite one to the other: but because the first Testament did not containe the Image of the things themselves, and Heb. 10.1.therfore was not to be rested in, as if we could be justified by the workes of the Law, or ceremoniall observances annexed: but must be used as an introduction to leade us unto Christ, who is the very Image of the things themselves. This first Covenant therfore could not be fulfilled or effectuall, but by the bringing in of a second, which was prefigured thereby. For the blood of Bulls and Goats was not availeable to purge away sinne: but did prefigure the blood of Christ, which is effectuall to purge our consciences from dead workes. Heb. 9.13,14.The blood of Bulls and of Goats, and the ashes of an Heifer sprinkling the uncleane, sanctifieth to the purifying of the flesh, sc. from a trespasse meerely committed against the Law of Ceremonies: but the bloody sacrifice of our Lord and Saviour Christ, whereof the legall Sacrifices were tipes and shadowes, was alone appointed of God, and is effectuall to cleanse us from all sinnes committed against the Morall Law of God, and to purifie us from such dead works, as, not expiated by his blood, would bring forth everlasting death. Of necessity therfore the first Covenant, because it is of grace, must bring forth a second, in which is fulfilled that which in the first is prefigured. Joh. 1.17.The Law was given by Moses, and Joh. 5.46.the righteousnesse of faith was taught by Moses, as our Saviour testifieth. Why then doth the Apostle in the words following add by way of opposition, but grace and truth came by Jesus Christ? The sence of the place seemes to be this, That the Law prefiguring Christ, and redemption in him, and teaching and commanding what ought to be done, but neither giving grace to doe it, not containing the substance of the thing prefigured, was given by Moses: but grace to doe what was commanded came from Christ, in whom also the substance of what was prefigured by the Ceremonies, is fulfilled. But if the Law of Moses sent the Jewes to Christ, and directed them how to walke believing in him, but of it selfe did not give grace or truth, of necessity it must make knowne Christ in some sort, and command faith in him: which is proper to the Covenant of grace. 2 Cor. 3.6,7,9.
The Law is a killing letter (saith the Apostle) and the ministration of death and condemnation. But the same Law, which is called a dead or killing letter, is stiled λόγια ζῶντα
or as some bookes have it
λόγον ζῶντα:
Syr. verba viva
Ar. Sermonem vivum.a lively word, or lively oracles, that is, such as give life: The words of Paul therfore Act 7.38
Lev. 18.5
Ezek. 20.13
Neh. 9.29are not to be understood absolutely of the Law, but as it was separated from Christ and the Gospell, of men who did rest in the Law, and sought to be justified by it: whereas Christ was the end of the Law, which the Jewes not perceiving, they erred from the truth, and perverted the true sence and scope of the Law. For the ministery of Moses, as it is referred to the mind and counsell of the Lord, is bright and illustrious: but the carnall people could not behold that brightnesse, and therefore the Law is vailed to the carnall Jew, that he cannot behold the light that shineth therein. 2 Cor. 3.15,16.Even unto this day, when Moses is read, the vaile is upon their heart. Neverthelesse, when it shall turne unto the Lord, the vaile shall be taken away. That is, when Israel shall be turned unto the Lord, the vaile shall be taken away, that in the law it selfe they may see Christ, whom now being blind by reason of their indurate mind, they could not see. For there was a double vaile drawne over their eyes, the first of hatred against Christ, the second of the Law it selfe, in which Christ was revealed, but not so clearely as in the Gospell: Isa. 25.7
Rom. 4.15.
& 3.20. & 7.9.which double vaile shall be taken away, when they shall be converted unto Christ. The Law worketh wrath, and discovereth sinne: yea reviveth it. What the Apostle speaketh of the Law, in these and other above rehearsed passages, is to be understood of the whole Jewish pedagogie, viz. the Law Morall and Ceremoniall as it was given by Moses. And as here, the Law is said to worke wrath, and terrifie: so Psal. 19.7,8,9.
& 119.47.elsewhere it is said to cause the soule to returne, to enlighten the eyes, and rejoyce the heart. Of necessity for the reconciliation of these sayings of the Prophet and Apostle in shew contrary, Beza in Rom. 2.27.
Calv. in 2 Cor. 3.17.
Col. 2.13
The ceremonies are visible words preaching Christ, and they preached our guilt, and wrath belonging unto us.it must be granted that the Law animated by Christ is pleasant and delightfull, but as it is barely considered in opposition to Christ and to the Gospell, as it exacteth perfect obedience, but giveth no ability or power to performe what is required, it woundeth, terrifieth, killeth and worketh wrath.
Of the Law there is a twofold use and consideration. One as it is a rigid exactor of intire obedience, and hand-writing against us for sinne, and thus of it selfe barely considered, it woundeth, but healeth not, it reviveth sinne, but mortifieth it not. The other, as it pointeth to Christ in whom Salvation is to be found, and directeth how to walke in all well-pleasing before the Lord: and thus it is an easy yoke. The Law considered without Christ woundeth, killeth and reviveth sinne by reason of our Corruption: But the Law considered in Christ, and as it pointeth unto him, killeth corruption, and converteth the soule. Gal. 3.10,17.
Act. 7.53.
The law was given ad ordinationes angelorum,
Syr. & Ar. per mandatum, as Rom. 13.2. as a son is said to doe, ad nutum patris: as ל is used, Num. 16.34 or secundum, juxta ordinationes, as ל 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. 5. and was with him in the wildernes, v. 39. did out of the midst of the Angels, which did on every side compasse him about, give the Law upon Mount Sinai, whereof the Sanctuary was a figure. Διαταγὴ ἀγγέλων is the same that decretum vigili.In the Epistle to 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 Jer. 11.2,3,4,5,6.ye the words of this Covenant, and speake unto the men of Judah, 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.
C h a p. 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 Exod. 19.18.Mount Sinai, fifty daies after the Israelites were delivered out of 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 Isa. 2.2.
Micha 4.2.
Gal. 4.24.
Heb. 12.18.Mount Sion in Jerusalem, the Metropolis or 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 Ps. 103.17,18.
Nehem. 9.32.of mercy that God doth troth-plight him unto any people; for the promise runneth, Hos. 2.19.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 ought we find. For he passed by before Moses, and proclaimed, Exod. 34.6,7.The Lord, the Lord God, strong, mercifull, and gracious, longsuffering, 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 Numb. 14.18.
Psal. 86.15.
Psal. 103.8. & 145.8.
Nehem. 9.17.
Jon. 4.2.often mentioned by Moses, and the Prophets, as the ground and foundation of their faith, hope and comfort. And whereas he had Exod. 6.3.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 Chaldee translate it, he manifested not, nor made knowne this Name. They being sustained by faith in Gods Almighty power, without receiving the thing promised, Act 7. 5. Heb. 11. 9, 10. But now their children should receive the promise, and so have full knowledge and experience of Gods power and goodnesse, and of the efficacie of that his Name Jehovah, which therefore they sung to his praise, upon their full deliverance from the Egyptians, Exodus 15. 3. Isa. 49.23. &
52.6. & 60.16.
Ezek. 28.22,23,
24,26.
& 30.19,25,26.So upon performance of further promises or judgements, he saith, they shall know him to be Jehovah.
This Covenant was given with tokens of majestie and terrour: Exod. 19.18,
19,20.
Deut. 5.4,22.for Mount Sinai was all of it on a smoake, because the Lord descended upon it in fire: and the smoake thereof ascended as the smoake of a fornace, and all the Mountaine trembled exceedingly, and the voice of the Trumpet was going and waxing strong exceedingly. The Mountaines saw the Lord and trembled, Hab. 3. 10. they leaped like Rammes, Psal. 114. 4. The earth quaked, the heavens also dropped at the presence of God, even Sinai it selfe at the presence of God, the God of Israel, Psal. 68. 9. Judg. 5. 5. The mountaine burnt with fire unto the midst of heaven, with darknesse, clouds, and thicke darknesse, Deut. 4. 11. and Deut. 4.35,36.from this, it may be, the Law is called fiery, Deut. 33. 2. The Prophets use the like words to signifie the Majestie of God, Psal. 18. 9, 10, 12, 14, & 97. 2, 4. with clouds and smoake God often manifested his glorious presence to his people, Exod. 40. 34, 35. 2 Chron. 5. 24. & 6. 1. & 7. 1, 2. Isa. 6. 4. Revel. 15. 8. And as Princes publish their decrees with the sound of the Trumpet: So God to his ancient people revealed the pleasure of his will, and gave answers unto them in thunderings and voices, Joh. 12. 28. Rev. 4. 5. & 6. 1. & 10. 3. & 8. 5. And hence (it may be) the two reverend Ambassadours of his voice and divine Maiestie, are called the sons of thunder, Mark 3. 17. This is noted as one difference betwixt the old and new Testament, Heb. 12.17,18,
19,20,21,22.Ye are not come unto the Mount that might be touched, and that burned with fire, nor unto blacknesse and darknesse, and tempest, and the sound of a Trumpet, and the voice of words, which voice they that heard, entreated that the word should not be spoken unto them any more. For they could not endure that which was commanded. And if so much as a beast touch the Mountaine, it shall be stoned or thrust thorow with a dart. And so terrible was the sight, that Moses said, I exceedingly feare and quake. But ye are come unto Mount Sion, and unto the City of the living God, and the heavenly Jerusalem, and to an innumerable company of Angels, to the generall assembly and Church of the first-borne, which are written in Heaven, and to God the Judge of all, and to the soules of just men made perfect. It may be hereby God would testifie his anger and displeasure against sinne, not as yet expiated by the bloud of the Messiah, and warne the Israelites to deny themselves, stand in awe of his Highnesse, and cleave inseparably unto the word of his promise.
If any man shall thinke, that Christ the second person in Trinity to be incarnate, who is called the Angel of the Covenant, or Messenger of the Covenant, (scil. by whom it was sent unto Moses) Mal. 3. 1. and the Angel of his presence. Exod. 23. 20, 21. and 33. 14. Isai. 63. 9. did deliver the Law unto Moses, I will not gain-say it: because it is expressely said, that Moses was in the Church in the wildernesse with the Angel, who spake to him in the Mount Sinai. Act. 7. 37. who is called Christ, 1 Cor. 10. 9. And this Covenant of Grace was made in Christ, the promised seed: for God was not the God of Israel but in and through the promised Messiah: whose person and offices are more fully described, whose death and resurrection is more lively typified in this expressure of the Covenant then in either of the former. Joh. 5.46.Had ye beleeved Moses (saith Christ himselfe the Author of truth) you would have beleeved me: For he wrote of me: that is, Christ was, if not the sole subject, yet the only scope of Moses his writings. And as Moses, so the Prophets that followed after him, who wrote by the same Spirit, and under that expression of the Covenant, did speake of Christ more fully and plainly then he had done before. In the first promise it was revealed, that the Messiah should be the seed of the woman, to Abraham it was made known, that he should be of his seed: but in the writings of Moses we learne, that he was to be both God and man, or that God was to be incarnate, and to have his conversation amongst men, after a more peculiar manner then in the ancient times of the world he had. The promise runs thus, Exod. 29.45,46And I will dwell amongst the children of Israel, and will be their God, and they shall know that I am the Lord their God, that brought them forth out of the Land of Egypt, that I may dwell amongst them: I am the Lord their God. The same promise is renewed or repeated, Lev. 26.11,
12,13.
Ezek. 37.26,
27,28And I will set my Tabernacle amongst you, and my soule shall not abhorre you, and I will walke among you, and will be your God, and ye shall be my people. The Chaldee translateth the first place, I will settle my habitation (or divine presence) amongst the sonnes of Israel. And where in the Hebrew it is, I will dwell in the midst of the sons of Israel. Onkelos and Jonathan reade it, I will place my Divinity. But what Divinity? whether the holy Spirit, or rather the Word, as we reade, Joh. 1.14.The Word was made flesh, and dwelt amongst us; when Christ took our nature upon him, and came and dwelt amongst his own, then was this promise punctually fulfilled. Or if it be referred to the habitation of God by his Spirit amongst the spirituall seed of Abraham, as we find the word often used. Rom. 8. 2. 2 Cor. 6. 19. 2 Tim. 1. 14. Ephes. 3. 17. Jam. 4. 5. 2 Cor. 12. then it implieth the incarnation of Christ, and his dwelling amongst the Jewes, because that was to goe before the plentifull habitation of the Spirit in the hearts of the faithfull. And if the Evangelists words have not reference to the forecited places, they do allude to a passage in the Prophet Zachary, whence they may be interpreted. Zech. 2.10,
11,12.Sing and rejoyce, O daughter of Sion, for lo, I come, and I will dwell in the midst of thee, saith the Lord: And many nations shall be joyned to the Lord in that day, and shall be my people: and I will dwell in the midst of them, and thou shalt know that the Lord of Hosts hath sent me unto thee. Psal. 11.1.The Prophets describe the Messiah to be the Sonne of David, and Davids Lord, Psal. 110.1.The Lord said unto my Lord; The Chaldee hath it, The Lord said unto his Word, namely the Messiah or Christ, who is the eternall Word of God, by whom he made and doth conserve all things. And in other places the Paraphrasts put the Word of God, for God or Lord, and that sometimes when the second person in Trinity is Isai. 1. 14. my soul. Targ. my word. Jer. 1. 8. I am with thee. Targ. my word. Isai. 45. 17. By the Lord. Targ. By the word of the Lord. Gen. 3. 8. The voice of the Lord. Targ. The voice of the word of the Lord, or the word, the Lord. Gen. 22. 15, 16. I have sworne by my selfe. Targ. By my word. Psal. 103. 13. The Lord. Targ. The word of the Lord. Psal. 16. 1. In thee. Chald. In thy word. Psal. 103. 18. The Lord hath. Targ. The word of the Lord. Gen. 31. 24. God came to Laban. Targ. The word came. So Gen. 20. 3. Gen. 28. 15. I will be with thee. Targ. my word shall be thy help. Hos. 1. 7. I will save them by the Lord their God. Chald. I will redeeme them by the word of God their Lord.not necessarily to be understood, and sometimes the word or promise, they so render, as Psal. 119. 76. According to thy word unto thy servant, where the Chaldee hath Memar. And so Psal. 130. 5. And in thy Word (or promise) I trust. But if the second person be not ever meant by the word of God, as the Paraphrast useth it, yet certainly in many places it must be so understood: and that this word was to be incarnate, was most certainly fore-told, Psalm. 102. 11, 26. Heb. 1. 10. For the very literall meaning of the Psalmist will enforce thus much, that this place was to be meant of God, not simply or absolutely, but of God incarnate. For the eternall duration of the God-head is not measurable by daies or yeares, but the incarnation of the Sonne of God, or his duration in the flesh, may be accounted by number of yeares for the time past, yet are his yeares as man to continue without end, without any decay or diminution of that nature which he assumed. Psal. 68.19.
Psal. 103.13,
14,15,16,17.And if out of any one place of the Psalmes, where he doth intreat of the deliverance of the Church, it doe appeare that the Messiah is true, and very God, by the same reason, Tit. 3.3,4,5,
6,7.wheresoever he speaks of the deliverance of the Church, God and the Messiah shall be the same. But it is most certaine in sundry passages, he that is God, is also the Messiah; And for that reason what is spoken of the mercy of God in the Psalme following, may be understood not of the mercy of God absolutely, or considered in the God-head only, but the mercy of God to be incarnate, to be made King and Judge of the earth, which may be cleared by the very letter and circumstance of the text. For the expected comfort, whereupon this Psalmist pitcheth, is this, vers. 18The Lord hath prepared his throne in the heavens, and his Kingdome ruleth over all: And this is that Kingdom and that throne, which Daniel fore-told, that God long after his time would erect, Da. 2. 44. Joh. 1.12,13.To be born of God, what is it, but to be born of immortall seedIsa. 40.6,7,8., & what is that immortal seed, wherof Sᵗ Peter saith, 1 Pet. 1.23,24.we are born again, but the flesh and bloud of the Son of man, who is also the Son of God, whose flesh is meat indeed, & whose bloud is drinke indeed, which nourisheth us not to a bodily, but to a spirituall and immortall life, which presupposeth an immortall seed. We are begotten and borne againe by the preaching of the Word, as by the instrument or meanes: and by the the eternall word, that is (by Christ himselfe) as by the proper and efficient cause of our new-birth. Thus much Sᵗ Peters words in that place will enforce us to grant according to the letter. For having before declared, that the word of God (by which we are borne againe) doth live and endure for ever, he thus concludes, and this is the word, which by the Gospel is preached unto you, 1 Pet. 1. 25. Moses also and the Prophets did fore-tell, that the Messiah (or mercifull one, or gracious Saint, as he is called, Psal. 16. 10.) should be Psal. 8.6.
Heb. 2.7.made for a little time lower then Angels, and after crowned with glory and honour, and set over the works of the Lords hands: that he should suffer death and rise againe: be laid in the grave, Psa. 16.10.but not see corruption. That he should be Deut. 18.15,
16,17,18,19.the great Doctour of the Church, Psal. 110.1,2,3.a Priest after the order of Melchisedech: the King of Kings, and Lord of Lords, whom God would set upon his holy hill of Sion. His death and resurrection, Kingdome and Priest-hood was prefigured by the Sacrifices and Serpent, the Priest-hood of Aaron and Kingdom of Israel. But of these things more fully in the new Covenant.
This Covenant was made in Christ the promised Messiah, in and through whom the faithfull obtained the blessings promised: but according to the administration of this Covenant Moses was the Mediatour: and herewith in this expression is embellished above the former. The Law was ordained by Angels in the hand of a Mediatour, Gal. 3. 19. Lev. 26.46.
Deut. 5.5.
27.28.that is, by the labour and ministery of Moses: which though some doubt of, is yet confirmed from this, that Christ reserves himselfe to be a Mediatour of a better Testament. Heb. 8. 6. There is but one Mediatour true and spirituall, scil. Christ: but Moses was a Mediatour only typicall. The Mediation whereby men are truly and effectually united unto Christ, cannot fall upon any person who is not endued with infinite power and vertue, who is not God as well as man: but the Mediation of Moses was of this use, to shew what was the true manner of worshipping God, but did not inspire force and power to follow it, nor reconcile men to God, but propound those things, whence it might easily appeare, that there is need of another reconciliation.
Moses as an Israelite and part of that people with whom God made the Covenant, was comprehended under the one part confederate: but as he undertook the function of Mediatour imposed upon him of God, he was not now simply an Israelite, but a Mediatour interceding betwixt God and the people Israel, that he might be a more illustrious type of Christ; Moses was 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. Deut. 5.5,27.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. 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. Exod. 24.4,5,6.Secondly, with the people he prevailed to bind them in Covenant unto God, and make profession of that obedience 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: Deut. 9.18,
19,20,21.
and 10.10.but what was needfull for the good of that people, specially spirituall and eternall, that was procured by the bloud and mediation of Christ blessed for ever.
Ezek. 16.8.The Law was given to one Nation, whom God did chuse to be his peculiar people, scil. Israel, with whom God entred into Covenant, and it became his. Psal. 147.19,20.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:Psal. 76.1.
Rom. 3.2. they deny the thing it selfe, and not the manner of 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, but with their posterity. Deut. 29.10,
11,12.Ye stand this day all of you before the Lord your God: your Captaines 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: ver. 14,15.Neither with you only doe I make this Covenant, and this Oath: 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 upon record as so many ruled cases and presidents, Deut. 4.10.
and 6.6,7,8.
Psal. 78.6,7,8.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. Exod. 12.48.
Deut. 23.15,16.When a stranger shall sojourne 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. Deut. 11. 22
23,24,25.
and 1.8,39.If ye shall diligently keep all these 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: Deut. 4.1,38.
and 6.18,19.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 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. Deut. 4.40.
and 5.33.
and 6.3.Thou shalt keep therefore his Statutes and his Commandements which I command thee this day, that it may goe well with thee, and with thy children after thee, and that thou maist prolong thy dayes upon the earth, which the Lord thy God giveth thee for ever. Deut. 6.10,11.And it shall be, 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 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. Deut. 7.12,13,
14,15.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 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, the increase of thy kine, and the flocks of thy sheep, in the Land which he sware unto thy fathers to give thee. Thou shalt be blessed above all people, and there shall not be male or female barren amongst you, or among your cattell. And the Lord will take away from thee all sicknesse, and will put none of the evill diseases of Egypt, (which thou knowest) upon thee: but will lay them upon all them that hate thee. Deut. 8.7,8,9.
& 11.14,15.The Lord thy God bringeth thee into a good Land, a Land of brookes of water, of fountaines, and depths that spring out of the vallies and hils, a Land of wheat and barley, and Vines and Fig-trees, and Pomegranates, a Land of Oile, Olive and Honey. A Land wherein thou shalt eat bread without scarcenesse, thou shalt not lacke any thing in it: a land whose stones are iron, and out of whose hils thou maist digge brasse. Deut. 26.18,19.The Lord hath vouched thee this day to be his peculiar people, as he hath promised thee, and that thou shouldest keep all his Commandements: Deut. 28.1,2, &c.And to make thee high above all nations which he hath made, in praise and in name, and in honour, and that thou maiest be an holy people unto the Lord thy God, as he hath spoken.
Secondly, The Lord promised to chuse a place to cause his name to dwell there, and set his Tabernacle amongst them and walke with them. Lev. 26.4,5,6,
7,8,9,11.
Deut. 12.10,11,
12. & 16.6But when you goe over Jordane, and dwell in the Land which the Lord your God giveth you to inherit, when he giveth you rest from all your enemies round about, so that ye dwell in safety: Then shall there be a place which the Lord your God shall choose to cause his name to dwell there, thither shall ye bring all that I command you. Lev. 26.10,12.And I will set my Tabernacle amongst you, and my soule shall not abhorre you: And I will walke among you, and will be your God, and ye shall be my people. Psal. 132.13,14. For the Lord hath chosen Sion, he hath desired it for his habitation: This is my rest for ever, here will I dwell, for I have desired it.
Thirdly, Free forgivenesse of sinnes is likewise promised in this Covenant. This is implyed in that he promiseth to be their God: for if he be theirs, he will be favourable to their iniquities, and remember their sinnes no more. And so much is expressed, when upon repentance and turning unto him, he hath proclaimed himselfe ready to receive them into favour. Deut. 4.29,30If from thence thou shalt seeke the Lord thy God, thou shalt find him, if thou seeke him with all thine heart, and with all thy soule. Deut. 30.1,2,3.And it shall come to passe, when all these things shall come upon thee, the blessing and the curse, which I have set before thee, and thou shalt call them to mind among all the nations whither the Lord thy God hath driven thee, And shalt returne unto the Lord thy God, and shalt obey his voice according to all that I command thee this day, thou and thy children: That then the Lord thy God will turne thy Captivity, and have compassion upon thee, and will returne and gather thee from all nations. When thy 1 King. 8.33,34.
Man as capable of Justification is a sinner; as he actually receiveth Justification a Believer.people Israel be smitten downe before the enemy, because they have sinned against thee: and shall turne againe unto thee, and confesse thy Name, and pray, and make supplication unto thee in this house: Then heare thou in heaven, and forgive the sinne of thy people Israel, and bring them againe unto the Land. Moreover, the Lord made himselfe knowne to be the God, that pardoneth iniquity, transgression, and sinne, when he gave this Covenant unto his people. But of this before.
Fourthly, Eternall life is promised in the Covenant: for God is not the God of the dead, but of the living: and therefore the faithfull Jewes, which Math. 22.32have God for their God doe live still, not in earth, but in heaven. Math. 19.17.
Luk. 101.25,28.The life which is promised to them that keepe the Law, is eternall: but in this Covenant life is promised to them that keepe the Commandements. Psal. 34.12,13.Not only long life and good dayes, in the Land of Canaan, but eternall life is assured by the promise to them that keepe Covenant, as eternall death and destruction is comprehended under Gal. 3.13. the curse denounced against them that breake the Covenant. Expresse mention of the Kingdome of Heaven perhaps is not found in the Old Testament: but eternall life is comprehended under the termes of life and blessing, as eternall death under the tearmes of death and the Curse. Eternall life in heaven, eternall death in hell, the Law noteth, though it doe not expressely name them. Which things unlesse they had been commonly knowne in the dayes of our Saviour, the penitent Thiefe about to die, had not thought of a Kingdome, nor the Lord promised Paradice to him, when he asked a place in the Kingdome of the Messiah.
But all these promises were made of fre grace and of free love accomplished. Deut. 9.4,5.Speake not thou in thine heart, after that the Lord thy God hath cast them out from before thee, saying, For my righteousnesse the Lord hath brought me in to possesse this Land: but for the wickednesse of these nations, the Lord doth drive them out from before thee. Not for the righteousnesse, or for the uprightnesse of thine heart, doest thou goe to possesse their Land: but for the wickednesse of these Nations the Lord thy God doth drive them out from before thee, and that he may performe the word which the Lord sware unto thy Fathers, Abraham, Isaak, and Jacob. Vers. 6.Understand therfore, that the Lord thy God giveth thee not this good Land, to possesse it, for thy righteousnes, for thou art a stiffe-necked people. True it is the promises runne upon this condition, If ye obey my voice and doe my Commandments. But conditions are of two sorts, antecedent or consequent. Antecedent, when the condition is the cause of the thing promised or given, as in all civill contracts of Justice, where one thing is given for another. Consequent, when the condition is annexed to the promise as a qualification in the Subject, or an adjunct, that must attend the thing promised. And in this latter sence, obedience to the Commandments, was a condition of the promise; not a cause why the thing promised was vouchsafed, but a qualification in the subject capable, or a consequence of such great mercy freely conferred.
Of them that slip aside and transgresse the Covenant, God calleth for and commandeth repentance, that is, it is his will and command, that they be thinke themselves of their evill doings, confesse their iniquities, and turne unto the Lord. The frequent and earnest exhortations of the Prophets made to backsliding and rebellious Israel, Jer. 3.7, 22.
& 4.1,2.
Ezek. 18.27,28.that she should acknowledge her wickednesse, and returne unto the Lord, is a full Commentary of that which God required of them in this Covenant, in case they should turne away from the holy Commandment. The Lord protesteth by his Prophet Ezekiel, Ezek. 18.31,32.
& 33.11,12.that he hath no pleasure in the death of him that dieth; but rather that he should repent and live: and the same for substance he made knowne to Israel in the Covenant which he stroke with them: sc. that if they transgresse and goe astray, he doth admit, will accept and approve, nay command their unfained repentance, and comming home unto the Lord, that they might live. This question, Why will ye die, ye house of Israel! is put forth to the people in Covenant, and not indifferently to all and every man living: It is manifestly spoken of the house of Israel, whom God had spared, notwithstanding their manifold and great provocations, to whom he not only gave space of repentance, but used meanes to bring them to repentance, by sending Prophets unto them to admonish them of their sins, to denounce the judgements of God against them for their impenitency, and earnestly to exhort them to cast away their transgressions, that they might live. God then doth approve, and command the returne of his people that have gone astray, he waiteth for their amendment, useth meanes to bring them to the knowledge of themselves, is not wanting to them in any thing that in justice or promise he ought to doe for them: but yet it is not his will effectually to bring every man to repentance, whom he doth command to repent. The Commandment of God shews what is our duty, but not what God will worke in every man: the commandment lieth upon them that be obstinate and rebellious, but they have not grace to will their conversion or amendment. Neverthelesse, we must not thinke, either that God doth dissemble, or that he is the authour of mans impenitency: for mans corruption, pravity and wilfulnesse is the cause of his going on in evill; and his impotency, is not a meere infirmity, which he doth bewaile, but a stubbornesse, which he doth foster and cherish by all means.
The condition of this Covenant (in the sence afore-said) is faith in the promised Messiah, which is implied in the promise, I will be thy God, and commanded in the precept built upon it, Thou shalt have me to be thy God. For God is not the God of Israel, but in and through the Mediatour, neither can Israel take God to be their God, but by faith in the Messiah. In the Prophets we meet with no exhortations more common then these, Trust in the Lord, commit thy selfe unto the Lord, rowle thy burden upon him, leane upon the Lord: but what the Prophets exhort-unto, that is commanded in this expressure of the Covenant: and trust in the Lord man a sinner cannot, unlesse it be in and through a Mediatour. Israel is commanded to seek the Lord, and walk before him in all well-pleasing. Heb 11. 6, 7. Quod addit Apostolus, nondum venisse fidem, Gal. 3. 23. quamdiu Dei populus sub legis custodia detinebatur, id aliò spectat, scil. fides Apostolo eo loco est evangelica fontis misericordiae Dei, Rom. 3. 29. in Christi filii Mediatoris sanguine declaratio, quam fidem κατ' ἐξοχὴν vocat. quippe revelationis Christi gradum excellentissimum: eadem prorsus ratione, qua Johan. ajebat spiritum, John 7. 39. Jer. 31. 33,34. & 32. 33,34. quae comparatè tantum dicuntur, non autem absolutè, quasi haec nullo gradu jam tum contingerent.But without faith it is impossible to please God. For he that commeth to God, must believe that God is, and that he is the rewarder of them that diligently seeke him. We cannot seeke God, nor pray unto him without faith, for to seek God is to trust in him. But all men will confesse the Israelites were by Covenant bound to seeke God, and pray unto him. As Gideon, Barak, Sampson, Jepthah, David and Samuel, through faith subdued Kingdomes, wrought righteousnesse, obtained promises, &c. So the faithfull and true Israelite by faith walked with God, and became heire of the righteousnesse, which is by faith. As God is one who shall justifie the circumcision by faith, and the circumcision through faith: without question in the Covenant of Grace he taught the Circumcision to seek justification by faith, and not by the works of the Law. Neverthelesse herein God called for, and his Israel was bound to yeeld obedience to all his Commandements. Strict, exact, perfect obedience the Lord doth require, so that the least failing must be acknowledged to be a sin: uniforme and sincere obedience is so required, that without it there can be no Salvation. Perfect obedience is commanded, that if a man will trust in his works to be justified thereby, he must either bring that which is every way compleat, or be cast in judgement. Sincere obedience, though imperfect is approved, that the imperfection of their best works being covered, and their transgressions graciously pardoned, they might be accepted by faith in Christ, who is the end of the Law, as righteous unto eternall life. This distinction was formerly propounded, but now is more largely to be confirmed.
The Law requires perfect and exact obedience: for secret faults, even thoughts arising from corrupt nature, before they attained full consent, Rom. 7.7.are therein condemned: and he that trusteth in his works, Gal. 3.10.if he continue not in every thing that is written in the book of the Law to doe them, he is accursed. But to them that be in Covenant the Law was given with such moderation, that sincere obedience was accepted of them, though attended with many imperfections, as is cleare by that of the Psalmist, Psal. 19.12,13.who can understand his errours, cleanse thou me from secret faults, keep back thy servant also from presumptuous sinnes, let them not have dominion over me: then shall I be upright, and I shall be innocent from the great transgression. The godly Governours and people of Israel were well acquainted with the meaning of the Law, and what obedience should be accepted at their hands: And 2 Kin. 23.3.
2 Chro. 15.12,
13,14.
Neh. 10.29,
30,31.when they promised, and bound themselves by Oath to walk in all the Statutes, Judgements, and Ordinances of the Lord, or of the Law of Moses, they did neither pervert the sense of the Law, nor promise punctually to fulfill the Law in every jot and title. Therefore they understood the tenour of the Law as it was given unto them, to admit of upright, unfained and true obedience, the imperfection that cleaveth unto their best works being graciously pardoned. Psal. 119.106.I have sworne, and I will performe it, that I will keepe thy righteous judgements. Did the Prophet think himself able punctually to fulfill the Law? How will that stand with his Prayer, Psal. 143.2.Enter not into judgement with thy servant; for in thy sight shall no man living be justified. No, but he knew sincere and willing obedience, which he promised and would performe, should be taken in good part. And this is further apparent by the prayers of the faithfull, Psal. 26.1,11.Judge me, O Lord, for I have walked in mine integrity. Isai. 38.3.
Neh. 1.5,9.
Psal. 25.10.
Dan. 9.4.
Jer. 31.32.Remember how I have walked before thee in truth and with a perfect heart, and have done that which is good in thy sight. It never came into the heart of these Worthies to conceit, they had been able to justifie themselves before the barre of Gods justice in any particular action, great or small, as if it had been without all defect or staine, being tried in the rigour of justice; nor could their integrity ought availe them, if no obedience did find acceptance with God, but that which is every way compleat. It is said of Josiah, that 2 Kin. 23.25.he turned to the Lord with all his heart and with all his soul, and with all his might, according to all the Law of Moses; that 2 King. 22.3.he declined not to the right hand, or to the left: Of David, that 1 Kin. 11.34.he kept the Commandements of God, and his Statutes: that 1 King. 14.8.he kept the Commandements of God, and followed him with all his heart, to doe that only which was right in his eyes: that 1 King. 15.5.he did that which was right in the sight of the Lord, and turned not aside from any thing that he commanded him all the dayes of his life, save only in the matter of Ʋriah the Hittite: and of Jehoshaphat, that 1 King. 22.43.he turned not aside from doing that which was right in the eyes of the Lord: Of Asa, that his heart was perfect before the Lord all his dayes: Of Asa and the people, that 2 Chro. 15.12.they sought the Lord with all their heart, and all their soule. From these passages we cannot prove either that these servants of God did, or that it is possible for men in this life to fulfill the Law exactly, or that the Law is given with such moderation, as that the imperfections which did cleave unto these, and the best servants of God, were no sinnes: because in phrase of Scripture the words will not beare that weight, it may be confuted by Text it selfe, setting down severall imperfections even in them, who are said not to have turned aside from the Commandements, and it is directly contrary to divers other passages of holy writ. But thence we may soundly gather, that the Law as it was given to Israel, doth admit and allow of sincere and unpartiall obedience, though it be imperfect and answer not to that exactnesse which is required.
These words, Doe this and live, must not be interpreted, as if
This work was published before January 1, 1927, and is in the public domain worldwide because the author died at least 100 years ago.