Gods Effectual Calling, Treatise · Chapter 3
CHAP. III. Of the couenant of grace.
IN the free couenant of grace, or of the Goſpel, the firſt grounde is our mediator Ieſus Chriſt, 1. Ground of the couenāt of grace.crucified alſo, and dead: or (which is the ſame in effect) the bloud of the mediator, the vertue whereof is twofold. The firſt ſerues to ſatiſfie the iuſtice and wrath of God for our ſinnes, for the breach of that couenant of works. The ſecond is, to purchaſe and merit a new grace & merciemercy of God for vsus. And this grace or merciemercy of God 2. Grounde.obtained by the bloud of the mediator, is ye ſecond ground of the couenant of grace, wherby we ſtand reconciled vntounto God, and in grace with him. Wherefore the firſt immediat grounde of the couenant of grace, is Gods free ſauour or merciemercy (whereby mans miſerie is preſuppoſed) and not nature, or any good thing in it: For that all our naturall goodnes, after the breach of that couenant of works, is quite vaniſhed: that is to ſay, nature as touching holines, iuſtice and wiſdome is vtterlie loſt. For we are not to approue their iudgment which ſay, that the freedome of will, that is, the goodnes and holines of nature, is much worne and weakened (as they ſpeake) in this corrupt nature.
And thus far of the ground of the couenant of grace. VponUpon this ground I ſay, firſt of the bloud of Chriſt; next of God free merciemercy in Chriſt, the couenant of grace (vſually ſo called) is founded.
The firſt and principall grace promiſed in this couenant, is righteouſnes; which muſt neceſſarily heere hauehave the firſt place, for after the breach of the couenant of works, that one firſt originall iuſtice (as they call it) was quite loſt; and vniuſtice did ſucceede into the place thereof. And this iuſtice which is here promiſed in the couenant of grace, is no inherent righteouſneſſe, as that originall iuſtice was: but it is the righteouſneſſe of our mediator Ieſus Chriſt, which is ours by faith, and by the imputation of God; for which cauſe the Apoſtle cals it the righteouſnes of God: for without this imputatiue iuſtice we can not Rom. 3. 20.poſſiblie ſtand before the tribunall of God; and by the imputation of this righteouſneſſe are we ſaid to be iuſtified before God. Next after this kinde of righteouſnes which is by imputation, there is another kind of inherent iuſtice promiſed in the couenant of grace, euen ſuch a ſanctitie and goodnes of nature as was loſt in the fall of man, and this is but begunne in this life, but perfected in another. And this inherent iuſtice is nothing elſe but life eternal in vsus, begunne, I ſay, in earth; and perfected in heauen: And this heauenly and ſpirituall life doth proceede from that righteouſnes of Chriſt which is imputed vntounto vsus by faith: For that righteouſnes of Chriſt is effectuall in vsus vntounto eternall life by the ſpirit of Chriſt, who ſanctifieth and quickneth vsus. And thus far of the promiſe, which is in the couenant of grace.
Now it followeth that wee ſee what the condition is of this couenant. The verie name of the couenant of grace, might ſeeme to require no condition; for it is called a free couenant, becauſe God freely, The condition of the couenant of grace.and, as it might ſeeme, without all condition, doth promiſe herein both righteouſnes and life: for he which promiſeth to giuegive any thing freely, he bindeth not to any condition. But we are to vnderſtand, that grace, here, or the particle freely, doth not exclude all condition, but that only which is in the couenant of workes, which is the condition of the ſtrength of nature, and of works naturally iuſt and good, as we may call them, which can in no wiſe ſtand with Gods free grace in Chriſt Ieſu. For neither that freedome of will, which doth import ſome purity & holines in nature, nor the works of free-will as they call them, can agree with the grace of God in Chriſt Ieſus. What is the condition then, which this word grace or freely, will admit in this couenant of grace? I anſwer, aſſuredly none other thē that which may ſtand with Chriſt, and with Gods free grace: and that is faith only, which is alſo by grace (for it is Gods free gift, Phil. 1. 29. It is giuē vntounto you, not onelyonly to beleeue in him, but alſo to ſuffer for his ſake) hauing Chriſt firſt the obiect thereof; and next, Gods free merciemercy in Chriſt: for faith embraceth Gods merciemercy in Chriſt, and makes Chriſt effectuall in vsus vntounto righteouſneſſe and life. For this cauſe Paul, Rom. 4. 16. ſaith, our inheritance is by faith, that it might come by grace. Ephe. 2. 8. Ye are ſaued by grace, by faith, and that not of your ſelues: that is, as he after expoundeth it, not of works: ſo he concludeth, that ſaluation, becauſe it is of Gods free grace by faith, is the free gift of God. Wherefore we ſee faith ſtands beſt with the grace & merciemercy of God; as without Rom. 6. 23.which, Chriſt, and Gods merciemercy in him, cannot bee effectuall vntounto righteouſneſſe and life. For if we receiue not Chriſt by faith, and Gods mercy in Chriſt; Chriſt and the merciemercy of God can profit vsus nothing vntounto iuſtification and life. Howbeit we be heere to remember, that whereas God offereth righteouſneſſe and life vnderunder condition of faith; yet doth he not ſo reſpect faith in vsus (which is alſo his owne gift) as he doth the obiect of faith, which is Chriſt, and his owne free mercy in Chriſt, which muſt be apprehended by faith: for it is not ſo much our faith apprehending, as Chriſt himſelfe, and Gods mercy apprehended in him, that is the cauſe wherefore God performeth the promiſe of his couenant vntounto vsus, to our iuſtification and ſaluation. Wherefore the condition of the couenant of grace is not faith onelyonly, nor the obiect of faith only, which is Chriſt; but faith with Chriſt, that is, The condition of the couenant of grace.the faith that ſhall apprehend Chriſt; or Chriſt with faith, that is, Chriſt which is to bee apprehended by faith. Note then briefly this, howe theſe three are one in ſubſtance, the ground of the couenant of grace; the condition of it; and the cauſe wherefore God performeth the condition: yet in reaſon they differ ſomething. For Ieſus Chriſt is the ground, being abſolutely conſidered, without any reſpect of application vntounto vsus. But Chriſt is the condition of the couenant, as he is to be applied vntounto vsus, and muſt be embraced by faith: for euerie condition is of a future thing to be done: And the cauſe alſo of the performance of the couenant, is Ieſus Chriſt alreadie embraced, and applied vntounto vsus by faith, Wheras Paul then ſaith, that we are iuſtified by faith, his meaning is, that wee are iuſtified by Chriſt applied vntounto vsus by faith alreadie in our effectuall calling; which by order of nature goeth euer before the benefite of iuſtification.
It may be heere demaunded, whether the works of grace and regeneration (as they are called) hauehave not ſome place in the condition of the couenant of grace: for all the good works of nature are hence excluded. I anſwer, that the very works of regeneration are not contained in the condition of the couenant of grace. Firſt, for that the couenant of grace is made with the vniuſt and vnregenerate: now how can their works be iuſt & good? Next, in the couenant of grace both regeneration it ſelfe, and all the holy fruits thereof are promiſed: for in it all the benefits of Chriſt be promiſed the beleeuers: Now then, the promiſe of the couenant muſt neceſſarily differ from the condition of the couenant. But this you will Obiection.ſay: It is euident, & that in many places of the new Teſtament, that life eternall, or, as they ſay, the reward of eternall life is often promiſed vnderunder the condition of good works, that is, the works of regeneration, as 1. Timoth. 4. Godlineſſe is profitable vntounto all things, hauing the promiſes both of this life, and of the life to come. Luke 14. It ſhall be repaid thee in the day of the reſurrection of the iuſt. Matth. 5. Your reward is great in heauen. Matt. 19. He ſhall not loſe his reward. Gal. 6. Let vsus not be wearie in weldoing, for in due ſeaſon we ſhall reape, if we faint not. Ephe. 6. Knowing this, that what good ſoeuer euerie man doth, that he ſhall receiue of the Lord. Heb. 6. The Lord is not vniuſt to forget your worke, and the louelove which ye miniſtred vntounto the ſaints. 2. Theſſ. 1. 6. Notwithſtanding it is a righteous thing with God to render affliction in like manner to them which afflict you, and vntounto you which are afflicted reſt with vsus. To theſe I anſwer: In my Anſwer. Three kinds of promiſes in the Goſpell.iudgment there are three diſtinct kinds of promiſes in the Goſpell. The firſt, is the promiſe of the couenant of works, wherein eternall life is promiſed vnderunder condition of works done by the ſtrength of nature. Theſecond, is the promiſe of the couenant of grace, which is propounded vnderunder condition of faith. The third kind of promiſes, are thoſe particular and ſpecial promiſes, which are to be referred to the couenant of grace, found eueryevery where in the Goſpell, and made vnderunder condition of the works of grace and regeneration.
Theſe three kinds of promiſes differ firſt in conditiō; next, in propriety; thirdly, in ſubiect; fourthly, in end and vſe. Firſt thē, they differ in condition: for ye promiſe in the Firſt difference.couenant of works, is vnderunder condition of ye works of nature, & the ſtrength therof: In the couenant of grace, the promiſe is vnderunder condition of faith in Chriſt: In the promiſes which I cal particular or ſpecial promiſes, there is a cōdition of works indeed, but of the works of grace and regeneration, and not of the works of nature, or any naturall facultie. Secondly, theſe promiſes differ in proprietie: for the promiſe in the couenant of workes is Second differēce.meerely legall, and requires the condition of works done only by the ſtrength of nature, commanded in the lawe, and to be done according to the ſtrict rule of Gods law: and the works of nature, or wrought by natural ſtrength, are properly called the works of the law, Rom. 9. 32. And the promiſe in the couenant of grace is not legall, but meerely Euangelicall, for the condition here is not of any worke morall and naturall, but of faith in Chriſt, and of Chriſt himſelfe to bee apprehended by faith. Laſtly, thoſe particular promiſes, they are partly Euangelicall, partly legall: for the condition is of workes which proceed from grace and regeneration, and therefore of ſuch works as in regard of their originall, may truly be called Euangelicall works: but becauſe the law morall is the rule of them, in this reſpect they may alſo be called legall works. Thirdly, theſe promiſes differ in ſubiect, becauſe Third differēce.the promiſe in the couenant of works, is propounded to them, which now after the breach of that firſt couenant of works, lie dead in ſins & offences, hauing notwithſtanding Ephe. 2. 1.for the time no ſenſe of ſin nor death. The promiſe in the couenant of grace is giuen to them, which are alſo dead in ſinnes and tranſgreſſions, but hauing ſome feeling of ſinne, of death, and of their owne miſerie wrought in them, by the law and legall couenant: and as for thoſe particular promiſes, they are propoſed to them which are alreadie iuſtified & renewed by faith in Chriſt. Laſtly, theſe promiſes differ in vſe and end; for the end of the couenant of works is, that wretched ſinners, which 4. difference.are void of ſenſe of their ſin and miſerie, may be awakened to feele and acknowledge their owne ſinne and miſerie, that is (as the Apoſtle ſpeaketh Rom. 7. 9. 10.) that ſinne may reuiue in them, and that they may die, that is, they may feele that they be dead in ſinnes and offences. Of this vſe of the law, ſee Rom. 3. 19. 20. 11. 32. Gal. 3. 22. and 5. 23. This is the vſe then of the couenant of works, to worke in vsus the ſenſe of ſinne and miſerie, and to prepare men to receiue grace. Therefore the doctrine of the Goſpell begins with the legall doctrine of works, and of the lawe morall: for the Goſpell ſhould preach and promiſe in vaine righteouſneſſe and life to the beleeuers, if they were not firſt prepared by feeling their owne corruption, and miſerable condition to heare and receiue grace by the Goſpell. For this cauſe Chriſt himſelfe firſt, Matth. 5. 17. and after; freeth and reſtoreth the law as pure from the leuen of the Phariſees, expounding *foreign.the perfection and exact ſeuerity thereof, for this very cauſe, that men by this light of the couenant of works & law morall, might acknowledge how miſerable they be by nature, and ſo might hereby bee prepared to embrace the couenant of Grace. So did Chriſt prepare that rich young man (which came vntounto him to be ſchooled, as hee made ſhew) to entertaine the couenant of grace: Wilt thou (ſaith he) enter into life? Keepe the commandements. Paul begins his doctrine in the Epiſtle to the Romans from the law and couenant of works, and ſpends neere his three firſt chapters of his Epiſtle in this doctrine, to this end, that he might conclude all vnderunder ſinne and condemnation, and ſo might prepare men to the doctrine of grace, which begins Rom. 3. 21. So Gal. 4. 21. he teacheth the Galathians that would be vnderunder the law (as he ſpeaketh) their miſerable ſeruitude, which be in that condition; and how at the laſt they are caſt out of Gods kingdom: for this verie cauſe, that the Galathians renouncing all confidence in that righteouſneſſe, which is by the law & couenant of works, might lay hold on that righteouſneſſe which is by faith and grace. This might appeare by manie arguments, which now I willingly paſſe ouer. The end and vſe of the promiſe in the couenant of grace is, that men caſt downe and humbled in the ſight of their owne ſinne and miſerie by the legall couenant, might be raiſed vp and comforted by hearing and receiuing that righteouſneſſe and life, which is freely promiſed and offered to the beleeuers in the Goſpell. Of this vſe reade Rom. 5. 1. Therefore being iuſtified by faith, we hauehave peace with God. This is the proper end of the Euangelical doctrine: therefore the ſecond and principall part of the Goſpell doth conſiſt in the doctrine of the couenant of grace, which is properly and principally to beare this title of an Euangelicall doctrine; teaching vsus what Chriſt our mediator is; what his humiliation firſt, next his glorification; and then what benefits, life, and righteouſnes we get by him: and theſe be the ſpeciall branches of the Goſpell, and of that ioyfull meſſage of our ſaluation. Laſt of al, the vſe of thoſe particular promiſes is, that Gods Elect, iuſtified, renewed, comforted, and quieted in their conſciences, may teſtifie their thankfulneſſe by their holy obedience and good works. The Apoſtle noteth this end, Tit. 2. 11. 12. 13. 14. For that grace of God which bringeth ſaluation vntounto all men hath ſhined: teaching vsus, that renouncing vngodlineſſe and worldly luſts, we liue ſoberly, iuſtly, and godly in this preſent world. And for that this is the end of theſe promiſes, they hauehave alſo their place in the third part of the doctrine of the Goſpell, which concernes the life and Chriſtian conuerſation of the Saints: for which cauſe ye hauehave theſe promiſes often in the Goſpell, annexed to exhortations, admonitions, and inſtructions concerning manners, as Gal. 6. after that (verſ. 6.) he had giuen in charge, that he which is catechiſed in the word, ſhould miniſter vntounto him which teacheth him, of all his goods: hee forthwith addeth, verſ. 7. and 8. a promiſe and a threatning. Againe, verſ. 9. hauing warned them not to waxe wearie in weldoing, he addeth this promiſe, We ſhall reape in due time, if we faint not. So, Ephe. 6. after that his charge giuen to ſeruants to ſerue their maiſters in al vprightnes, ver. 5. 6. 7. he addeth a promiſe v. 8. Whatſoeuer good thing eueryevery man doth, that ſhall he receiue of the Lord. The like teſtimonies are eueryevery where, in which ye may find admonitions, exhortations and inſtructions confirmed with promiſes and threatnings. Of this kind then are al thoſe promiſes before mentioned, which muſt be carefully diſcerned, firſt, from the couenant of works; next, from the couenant of grace, whereſoeuer we find them in reading the new Teſtament.
And finally, concerning the aforeſaid promiſes wee are to obſerue, firſt, that the condition of the works of regeneration and grace is required of beleeuers, not as merits, but as duties only, and teſtimonies of their thankfulnes to God their redeemer: like as the conditiō in the couenant of works is not of merits, but of duties onelyonly, and of teſtimonies of their thankfulnes to God their creator. I grant that the works of regeneration are neceſſarie vntounto eternall life promiſed in the Goſpell, but not as merits, or meritorious cauſes: but as the means and way, wherein we are to proceed on frō iuſtification and regeneration vntounto glorie and life eternall. They may alſo be ſaid to bee cauſes, after a ſort: for they pleaſe God in Chriſt, and in ſome reſpects moue him, but not as merits, but as effects of the only merit of Ieſus Chriſt, whereof they teſtifie. But of this wee ſhall ſpeake in place more conuenient. Secōdly, note in this third kind of promiſes, that the condition therein is of the works of regeneration, which are alſo moſt perfect in their kind: for the great iuſtice of God cannot beare the leaſt defect. The rule alſo of all works is the iuſtice of God, whereof ye hauehave a certaine expreſſe image in the morall lawe. Wherefore the condition here is of works moſt abſolute, but not in thē ſelues, but in Chriſt, and in the perfection of his ſatisfaction and merit. If ye obiect: Doth not the lawe require that perfection of works, which is in works themſelues? I anſwer, it doth ſo; of them which are vnderunder the couenant of works, vnderunder the law, and without Chriſt: but as for ſuch as be in the couenant of grace and in Chriſt, it doth not require a perfection in the works of regeneration, but is content with the good beginnings which the beleeuers hauehave, the perfection of whoſe obedience is ſupplied, and to be found in Chriſt Ieſus. For like as hee iuſtified vsus of his meere grace in Chriſt, and by his merit, being his enemies: ſo now much more will he accept vsus, Note. Rom. 5. 9. 10. 11. 12.being iuſtified and regenerate; I ſay, much more will he accept vsus, being his friends, and our obedience in Chriſt euen for his merit ſake. For ſo the Apoſtle concludeth, Rom. 5. 9. Being iuſtified therefore by his bloud, we ſhall now much more be preſerued from wrath by him. And thus farre of theſe three kinds of promiſes which are diſtinctly ſet downe in the New Teſtament.
And here this might alſo be demāded, whether theſe 3. kinds of promiſes be not as diſtinctly to be found in the old Teſtament? I anſwer, they may ſo be found; yet not without ſome difference: for that the old Teſtament did ſerue ſpecially to prepare men to receiue Chriſt, which in his appointed time was to come. For the law was a ſchoolemaiſter vntounto Chriſt, Gal. 3. Therefore the greateſt part of the old Teſtament is ſpent in propounding, repeating, expounding the couenant of workes. And becauſe Chriſt was not as yet manifeſted in the fleſh; therefore the doctrine of the couenant of grace, is more ſparinglie and darkelie ſet forth in it. Finallie, as touching the faithfull in the old Teſtament which embraced Chriſt the mediator of the couenant of grace, howſoeuer then but ſhadowed before their eies in types and figures; to them, I ſay, being iuſtified in him which was to come, & regenerat by his grace, the promiſes of eternal life were made vnderunder condition of the works of regeneration: as this promiſe made to Abraham Gen. 17. 1. Walke thou before Rom 4▪me and be thou vpright, & I wil make my couenant with thee. This promiſe was made to Abraham being before iuſtified by faith and renewed by grace. The like promiſes are often in the old Teſtament annexed to moral precepts, as in the books of the Prouerbs and Eccleſiaſtes. And thus farre of the couenant of grace, the ground thereof, the promiſe thereof, and the condition thereof.
Now it remaineth that we anſwere a queſtion or two concerning this couenant: The firſt, whether the couenant of works be aboliſhed, and of none effect to ſuch as 1. vſe of the couenant of workes or of the Morall lawe.be vnderunder the couenant of grace? I anſwer, the couenant of works hath two endes and vſes. The firſt and proper end & vſe of the couenant of works is, that men by it may be iuſtified and ſaued, or otherwiſe, condemned. The couenant of works had this vſe in Adam before his fall, that Adam by it might be iuſtified and liue: After the fall, it hath the ſame vſe in the vnregenerate, elect and reprobate, to wit, to iuſtifie and ſaue them, or to condemne them. And for as much as it can not iuſtifie them becauſe of their corruption, Rom. 8. 3. it followeth that it muſt neceſſarilie condemne them: And the verie vnbeleeuing and vnregenerat doe otherwhiles feele this condemnation in themſelues. Of this vſe, read Rom. 3. 19. where he ſayth, that by the law EueryEvery mouth is ſtopped, and made obnoxious to the condemnation of God. And of the experience of this condemnation reade Rom. 7. 10. I, ſaith he, when the commandement came, was dead, that is, condemned in my conſcience; ſo that I felt in my ſelfe preſent condemnation and death. And albeit this firſt vſe of the couenant of works be cōmon to al vnregenerat, elect and reprobate; yet this wants not ſome difference: for in the elect the acknowledgmēt of ſin and condemnation which they hauehave by the couenant of works, is vntounto them a preparatiue to imbrace the couenant of grace: but in the reprobate it is the way to extream deſperation. Thus far of the firſt vſe.
The ſecond end of the couenant of works is this: It 2. End of the couenant of works.ſerues to driue on and to ſtir vp al beleeuers to march on forwardes in all faith and godlineſſe. This vſe it hath I ſay in the regenerat, who in the legall couenant, or morall law doe deſire principallie to behold as in a glaſſe euermore firſt the holineſſe, maieſtie and iuſtice of God. 1. The vſe of the morall law to the beleeuers.Ro. 7. 12. Therefore the law is holy, and the commandement is holy, iuſt & good. Next they ſee here that which they call the originall holines and iuſtice of man, to wit, 2.the ſame which was in the creation, which is defined to conſiſt, of iuſtice, holines, and wiſdome. Thirdly, they behold here that life eternall, which was to follow that 3.firſt originall iuſtice. Fourthly, they ſee that corruption and vnrighteouſnes which is now in nature after mans 4.fal, but this they ſee by conſequent, as we ſay, one contrary is diſcerned and knowen by another: for while we conſider firſt that infinit iuſtice of God; next our original iuſtice, which are properlie diſcerned by that glaſſe of Gods law and couenant of works, by the light and brightnes of theſe, I ſay, we may take a view of the groſſe darknes, filthineſſe, and deformitie of our corrupt nature. For this cauſe it is ſaid Ro. 3. 20. By the law commeth the knowledg of fin. Fiftly, they ſee herein Gods wrath kindled againſt yt deformitie of nature, ſo contrarie both to Gods iuſtice & to mans original iuſtice: For this cauſe it is ſaid, Rom. 1. The wrath of God is reuealed from heauen againſt all the vngodlines and vnrighteouſneſſe of men: and Rom. 4. The law cauſeth wrath. Sixtly and laſtly, they behold how preſent death followeth that wrath of God: Ro. 1. 32. Which men though they knew the law of God, how that they which commit ſuch things are worthie of death, yet not onelie doe the ſame, but alſo fauour them that doe them: & Chap. 7. 9 10. When the commandement came, I dyed.
The regenerate when they conſider theſe things in the law and couenant of workes, they are forthwith terrified with that heauie ſpectacle 1. of their ſinne; 2. of the wrath of God againſt ſinne; 3. of eternall death which followeth Gods wrath: And then doe they more & more relinquiſh and renounce 1. that legall righteouſnes required in the couenant of workes; 2. that originall iuſtice and all opinion of free-will; 3. that life and ſafety which followeth that legal righteouſnes of works. And hauing renounced all confidence in theſe thinges, with like in deuour they follow hard after Chriſt by conuerſion and faith, to this end, that they may finde in him, firſt that merciemercy of God in Chriſt, contrarie to that iuſtice of God: ſecondlie, they ſeeke for that imputatiue iuſtice (as they call it) ſo contrarie to their owne righteouſnes, & to that originall iuſtice of the law or of works. Thirdly, they labour for that ſanctification and regeneration, that ſo they may bring forth the fruites of the ſpirit. Fourthly, they waite for to attaine that life eternall, which is giuen vsus of Gods free grace in and by that imputed righteouſnes of Chriſt.
If we were poſſeſt in this life of a perfect faith in Chriſt, A perfect faith we hauehave not.and ſo of perfect holines; then I graunt the beleeuers ſhould not need this terrible glaſſe of the law and of the couenant of works. But becauſe vnbeleefe ſtill reſteth in this our nature, and the reliques of that inherent contagion ſtill abide in vsus, and for that ſo long as wee liue here, neither our faith nor holineſſe can be perfected: Therfore to weaken more & more our vnbelcefe and inherent ſinne in vsus, and more and more to increaſe faith and holineſſe, we hauehave euer need of this terrible glaſſe, as a continuall ſeuere Schoolemaiſter, which euer caſting many feares before vsus may driue vsus to the faith of Chriſt, and to ſanctimonie of life.
Now then ſeeing it is euident that there is a double vſe of the couenant of workes, the anſwer to the queſtion aforegoing is eaſie. For this we auouch, that, as touching the former vſe, the couenant of works is aboliſhed to them which are vnderunder grace. To this the Apoſtle pointeth when he ſaith Ro. 6. 15. Yee are not vnderunder the law, but vnderunder grace. Gal. 4. that he might redeeme them which were vnderunder the law. Rom. 7. Being dead to the law we are now free from the law. 2. Cor. 3. 11. For if that which ſhould be aboliſhed was glorious. But as for this ſecond vſe it is not aboliſhed. This diſtinction is commonlie receiued, that the law & legall couenant is aboliſhed, as it is a condemning tyrant: and not to be aboliſhed as it is a Schoolemaiſter to chaſten vsus, and with terrours to driue vsus vntounto Chriſt. For this ſecond vſe we hauehave an example in Paul after his regeneration. Ro. 7. 14. &c. For when he conſiders in the glaſſe of Gods law the ſpiritualitie (that ſo I may ſpeak) the holines and goodnes of the law firſt: next his owne carnalitie (to vſe that worde) and rebellion, and laſtly death it ſelfe: firſt he breaks forth into theſe wordes, Miſerable man that I am, who ſhall deliuer me from the bodie of this death? Next he flieth to the merciemercy of God in Chriſt Ieſu, ſaying, I giuegive God thanks in Chriſt Ieſus. And 2. Cor. 5. 11. Paul ſayth of himſelfe, he was inforced and mooued forwardes to doe duties in his calling becauſe of the terrors of the Lord ſet downe and offered vntounto him in and by his law: Knowing therefore the terror of the Lord we bring men to the faith. The ſame Apoſtle Galath. 4. 21. when he ſaw that the Galathians which began to beleeue in Chriſt, notwithſtanding not to cleaue vntounto him only by faith, but to make a mixture of the law with Chriſt; he ſets before them this glaſſe of Gods law, or of the couenant of works: wherein he layeth open firſt the miſerable bondage of ſuch as are vnderunder the law; next their finall reiection: to this end and purpoſe, that they might be mooued by this fearefull ſpeculation to ſtick to Chriſt only, and to the couenant of grace.
Hereunto refer thoſe cōminations which we find partly annexed to the couenant of grace in the ſecōd part of the Euangelicall doctrine: partly put to the particular promiſes, inſtructions, exhortations in the 3. part of the doctrine of the Goſpell. For this is the duty of the moral law & of the couenant of works, to containe ye beleeuers with threatnings and terrors within the bounds of the grace of Chriſt, and of his Goſpell. Io. 3. 18. we hauehave a commination of the law or of the couenant of works, added to Note the office of the law to beleeuers.the couenant of grace: He that beleeueth in him, is not condemned, this is the conenant of grace: He that beleeueth not, is condemned already: This commination doth properlie appertaine to the law or couenant of works. Rom. 8. 13. He conioineth a threatning of the law or couenant of works with a particular promiſe, wherein life is promiſed vntounto ſanctimonie. If ye liue according to the fleſh, ye ſhall die: but if ye mortifie the deeds of the bodie by the ſpirit, ye ſhall liue. See Gal. 6. 8. And thus farre of the firſt queſtion.
The ſecond queſtion is this: whether the morall law, which we call the decalogue, be aboliſhed to them which The 2. queſ. whether the lawe be aboliſhed to the regenerat.be vnderunder the couenant of grace? I anſwer by way of diſtinction: The morall law as it commandeth workes done by the ſtrength of nature, and as it is the rule of all works of this kinde, to wit, of ſuch works as be required in the couenant of works, that is, in reſpect of the firſt and proper vſe thereof (for it concernes properlie the works of nature, which make the condition in the couenant of works) in this reſpect (I ſay) the morall law it ſelfe alſo is aboliſhed to them which are in Chriſt, euen in like manner as the couenant of works is cancelled and of none effect againſt them. For which cauſe Paul vſeth theſe phraſes, We be not vnderunder the law, we are dead to the law, we are freed from the law, to wit, either as touching iuſtification, or condēnation. And looke how farre the couenāt of works ſerueth for their vſe which be in grace; ſo farre the law of workes is in vſe for them: And what vſe the beleeuers hauehave of the couenant of works, we hauehave alreadie ſhewed. Againe, looke how farre forth the ſame morall law ſerues to giuegive rules for the works of grace, and attendeth not on the couenant of works, but of grace, and of the Goſpell; ſo farre it reſteth in vſe for the ſeruants of Chriſt. For there is but one rule and law of all good works whatſoeuer, whether they proceede from nature or from grace: like as there is but one and the ſame iuſtice of God, euer like it ſelfe, whereof the law of God is a verie expreſſe image, or a liuelie repreſentation. Thus then the lawe morall abideth for ſuch as bee vnderunder the Goſpell, yet in ſome reſpect (that is in vſe) changed: for like as all things are become new in Chriſt Ieſus; ſo alſo the law it ſelfe after a ſort is renued. And that the law ſerueth and is in vſe for them which be vnderunder the couenant of grace, it is very cleere by many ſcriptures. This may appeare by thoſe very teſtimonies which are before produced for the couenant of works, and other ſcriptures many, where the works of the law are commended. Rom. 13. LoueLove one another; for he that loueth another hath fulfilled the law. Gal. 5. 13. 14. By louelove ſerue one another, for all the law is fulfilled in one worde, which is this, Thou ſhalt louelove thy Neighbour as thy ſelfe: See Iames 2. 8. &c. And thus farre as we purpoſed, hauehave we ſpoken of the couenant of grace.