An End of Doctrinal Controversies, Chapter 12
CHAP. XII. Of the several Laws or Covenants of God.
§. 1. THough the order of the matter require, that I should have spoken of the Law of Innocency before I had spoken of Sin and Redemption, yet thinking that the sort of Readers for whom I now especially write, will best understand things, if I treat of all God's Laws together, I will at this time fetch my method from their intended benefit.
§. 2. The nature of a Law in general, and of God's Laws in special, I have elsewhere so oft and largely spoken of (pretending somewhat to clear up that Doctrine from several mistakes) that I must here pretermit it.
§. 3. Though the word [Law] do principally signifie the regulating Imposition of our Duty, and the word Covenant doth principally signifie a mutual Contract; yet it is the same Divine Instrument, which is meant oft and usually in Scripture, by both these Names: (Of which see Grotius at large in his Preface to his Annotations in Nov. Testamentum.) It is called a Law in one respect, and a Covenant in another, but the thing is the same.
As a Law, the parts of it are, 1. The Precept (and Prohibition) constituting our Duty. 2. The Retribution, Premiant and Penal constituting the Dueness of Rewards and Punishments, as the duty is performed or neglected.
As it is a Covenant it containeth, 1. The Benefit (which is the Reward) freely given, yet on condition of a due and suitable Reception and use of prescribed Means: 2. The Condition described, and Means prescribed, in the said Preceptive part. 3. And the Threatning in case of Ingratitude, Refusal and Disobedience. Which are the same things as in the Law of Grace, considering the Covenant but as Instituted and Offered: For foreign signifiethAnd where foreign is taken for a Testament, the Parts and Acts are the same with the Relation of it to the Death of the Testator, who as his last Will, giveth such gifts on such Terms. And Christ did put his Commands unto his Testament, John 14, & 15, & 16. usually but the Resolved declared terms of Life and Death, or the Divine Ordination by which he will Rule and Judge us. And so it is oft called a Covenant before Consent by Man, which maketh it to be foreign a Mutual Contract. And even a Law as Received by a voluntary subject is Consented to, and becometh a Contract. If any think that I give not the true difference of God's Laws and Covenants, let him tell me more, and I suppose we shall agree de re, though not de ratione nominis: And let it now suffice to tell you how I would be understood my self: Though the word Law be some time taken more narrowly, and the word Covenant oft for Mutual Contract (which is but a Law consented to) yet being to speak of each term as signifying that Regulating Frame by which God Ruleth us and will Judge us, and by which he giveth us his Gifts and Rewards, I mean the same thing, in several respects called by the several names; The absolute Antecedent Gifts of our Great Benefactor being supposed inclusively in both.
SECT. I. Of the Law or Covenant of Innocency made to Adam.
§. 1. I Shall in this order Treat briefly of the Divine Laws. I. Of the Law of Innocency to Adam. II. Of the Law of Mediation to Christ. III. Of the Law of Grace to fallen Man. And there, 1. As in the first Edition to Adam and Noah: 2. As in the same Edition joined with the Jewish Law of Peculiarily to Abraham, and of Works by Moses to Abraham's Seed. 3. Of the Law of Graces as in the second Edition by Christ:
§. 2. 1. The Law of Innocency contained a Precept and Prohibition, and a Retributive part to which Adam was bound to be a Voluntary Subject, and therefore to Consent (which will allow it the name of a Covenant.) But here the brief Narrative in the Scripture calleth to us to distinguish of things certain, and things uncertain (whoever assert them.)
§. 3. 1. The Preceptive part was revealed by Nature, or Supernaturally (by Voice, or Inspiration, or Vision, &c.) The former being Lex natura integrae, the Law of Intire Nature, though the Chief is least spoken of in Gen. because it is supposed legible in Nature it self.
§. 4. The Law of Nature, properly so called, is in esse Objectivo, that signification of God's Will concerning Man's Duty, which was discernible in the Universa rerum Natura in all God's Works; but principally in Mans own Nature, as related to God and all Persons, and Things about him.
§. 5. But Improperly or Metonymically so called, the Law of Nature is in esse subjectivo the Communes notitiae, which Man had and was to have from the said Objective Law of Nature. But properly this is rather the Knowledge of the Law, than the Law it self, being not perfect in Adam himself at first, but was to be perfected as he came to know more and more of the Works of God, and varying much now in several Persons. Yet may it well be called God's Law written in the Heart, when we have the Knowledge and Love of his primary proper Law.
§. 6. This Law of Nature bound Adam to perfect Devotedness to God as his Owner, and perfect gratitude to God as his Antecedent Benefactor, and to perfect Obedience to God as his Ruler, and to perfect Love to God as his ultimate most amiable End. And this perfect Obedience was to be perpetual.
§. 7. It was Adam personally that the Law bound to this perfect perpetual Obedience, and not another for him, or that he should obey by a Representative, or a Delegate, a Servant, or by any other.
§. 8. Nature, even in its depraved state, now telleth us, that all Sin against God deserveth Punishment; Therefore the Law of Nature had a Penal part.
§. 9. It is a great doubt with many Divines whether the Law of Nature had any premiant part or promise, and so was a Covenant; because, say they, Duty obligeth not God to reward us. But it seemeth to me as far past doubt as the penal part. For the question is not, what our Duty performed obligheth God to, much less in point of Commutative Iustice, where no Creature can Merit of God, Iob 35. 6, 7, 8. If thou be Righteous, what givest thou him, &c. But it is presupposed that God first became Man's Benefactor and his Ruler, and his Law is the Instrument of his Government; and his Promise is but the signification of his Will, what he will give, and on what Terms: And God in Nature signified his Will to bless the Obedient, and love those that love him; For as a Ruler he is Iust; and if he differenced not the Righteous from the Sinner, what were his Justice? Were there no other Reward, but the Continuance of the Paradise-Blessing freely given him (which Sin would forfeit) it would have been a great Reward: And if God equally take away his Gifts from Good and Bad, it is not Governing Iustice, though as the Act of a Proprietor it be neither Iust nor Unjust, so that the very essence of Undertaken Government, containeth a discovery of God's Rewarding Will; which is the promissory or premiant part of the Law of Nature.
§. 10. The Degree and Kind of the Natural Reward, must be gathered, 1. From the state that Man was in. 2. From the nature of his Duty. 3. From the state of Perfection which his Nature was made inclined to desire and seek.
§. 11. 1. Man being freely placed in the state of Innocency and God's Favour in the Earthly Pleasures of Eden, as a Sanctified state of Communion with God, seeing Sin was to be punished with the privation of these, we may gather, that the Innocent should not have been deprived of them.
§. 12. 2. Man's great Duty being to Love God perfectly (according to his present Ability) and to please him, and delight herein, we may gather, that the Innocent should have the felicity which is herein contained, even in the Delights of loving and pleasing God.
§. 13. 3. Man's Nature being not made in its utmost perfection, but in via, with a desire of knowing God, loving him, pleasing him, and delighting in him yet more, according to his Capacity, we may gather, That obedient Man should have attained that Perfection: For God maketh not the capacities, dispositions and desires of Nature in vain.
§. 14. But whether all this should have been given on Earth or in Heaven, is not so clear in Nature or Scripture: But, 1. The Translation of Henoch and Elias maketh it probable, that so Man should have been translated. 2. And so doth the Glory purchased by the Redeemer. 3. And the matter is the less, because where-ever the place be, the same state of Enjoyment would make it a Heaven to such a person.
§. 15. Neither doth Nature now tell us, How long Man must have obeyed before he had merited the full Reward of his Perfection. But only that he must conquer all the Temptations that God would try him with, and must persevere till God should please to translate him, not appointing him any determinate time. Nature and Scripture favour this.
§. 16. There are some who considently conclude (without either natural or Scripture-proof) That had Adam performed but one Act of Obedience to God, before his Sin, he had been confirmed is the Angels, as his Reward: And what a Sinner do they make Adam before he sinned, if he performed not one Act of Love and Obedience to his Maker▪ This Fancy I dismiss.
§. 17. Others say, That if he had overcome one Temptation he should have been confirmed; but I find no Promise or Proof of it in Nature, nor in Scripture; and I suppose they feign not a secret conditional Will of God.
§. 18. Though it be agreed on by most Protestants, That Adam had been an Heir of Death and Hell if he committed the least Sin, even an idle thought or word, though he had not eaten the forbidden Fruit, and so that the Law of Nature made Hell the due punishment of the least Sin, and doth so still if it be not pardoned, yet the Law of Nature in our lapsed state is herein somewhat dark, and the Scripture not so clear for it as some imagine: But thus much methinks Nature it self still speaketh.
§. 19. 1. That the least sin deserveth some degree of Punishment. 2. That God hath various degrees of Punishment, suited to the degrees of Sin. 3. That the least Sin hath a tendency to more, and that still to more, till Man be utterly miserable. And that both in its own Nature, and in the forfeiture of some measure of God's Grace or Help. 4. That if you suppose that vain thought or word to consist still with true Love to God, God could not immediately hate and damn that Soul that so loved him. But if that Person perish, it must be by that idle thought or word producing worse, till it had turned his love from God to the Creature. 5. That antecedently to Gods undertaking to be the Ruler of Man, no doubt but as an absolute Owner, he might have taken away all that he gave him, even his Life and Being, without any fault in Man: for he may do as he list with his own: And therefore he might have done the same for the smallest fault, which he might have done without it. And therefore he might have inflicted any Pain, which to Man is not worse than Annihilation, for ever. But whether his three forementioned Acts; 1. Antecedently placing Man as he did. 2. Making him such Duty as he made him. 3. And such Inclination to better, do not imply that God would not punish him unless he sinned, and then but according to the degree of his Sin, I leave to Consideration.
§. 20. But whether God must, and whether he might, punish the least Sin with Hell, are different questions: Whether by the Law of Nature he must do it or be unjust, and so a vain thought was not pardonable by or under that Law, and so Adam was an Heir of Hell when his thought first failed, before he did eat or consent to eat the forbidden Fruit, are questions which I cannot resolve from Nature, and are to me more difficult in Scripture than to wiser men.
§. 21. The supernatural part of the Law is known to us only by Scripture, but perhaps the Fathers before the Flood might know more of it by Tradition, than God hath thought meet to write for our times.
§. 22. The preceptive part was the not eating the forbidden Fruit, and consequently the overcoming all Temptations thereto: The Law of Matrimony and the Sabbath also, are partly supernatural (called Positive.)
§. 23. The Penalty is called Death, which signifieth Undoing and Misery: But whether it was only temporal Death or also Hell, Divines are not agreed. They that are for the former, seem chiefly drawn to it, by comparing the Law with the Iudgment and Execution, thinking it indecent to say, that God fulfilled not his Threatning, but dispensed with it: And therefore seeing Temporal Death only is in the Sentence and Execution, they think that no more was meant: And consequently that Christ did not by Redemption, prevent the sentence and execution of that Death, but only when it was fulfilled, deliver us from continuance under it by a Resurrection.
§. 24. But I would have such remember, 1. That the Soul was made naturally immortal, that is, not tending to Annihilation, unless God should against Nature or settled Course annihilate it. And if it were not annihilated, it must be in some state, good or bad. If it was to be penally annihilated, Christ prevented that: And such an annihilation is as little desirable as a tolerable degree of Pain. 2. And that God's Law determining directly but de debito poenae, what should be Man's due, and not absolutely and peremptorily then de eventu, God reserved to himself a pardoning Power, so it were done upon valuable Considerations, more fully glorifying him and his Government and Law, than Man's Destraction would have done. And thus to dispense with his Law is no dishonour to God.
§. 25. It is the Wrath to come that Christ delivereth us from, and Hell and the Power of Satan that he redeemed us from: Therefore it seemeth that it was no less that our Sin deserved. And spiritual death is contained in Sin and Apostacy it self.
§. 26. What the Reward was to be, besides what I said before from Nature, it is not easie to gather out of Scripture, nor to find there any plainer a Promise of Life; but in both I think it is certainly implied.
§. 27. It is ordinary to say, That the Condition of Adam's Confirmation was, That he should have eaten first of the Tree of Life: But to find that among the Commands, much less the Condition with a Promise of Confirmation, requireth more discerning than I have; notwithstanding the words [Lest he eat and live, &c.] from which they gather it.
§. 28. How far this Law is yet in force, is also difficultly disputed. In brief, 1. The general Command of perfect Love and Obedience for the future, and the Commands of the unalterable Duties of Nature, are still so far in force as to oblige us. 2. But whether sub poena mortis is the doubt? Punishment is due either absolutely and statedly, and so it maketh it due only to the Impenitent and Unbelievers. Or only in primo instanti, inceptively, with an annexed Remedy: And so every Sin maketh Punishment so far due to the Faithful, as that they have need of the Grace of Christ, and the new Covenant to pardon it. 3. But the premiant part of the Law of Innocency, from whence it is named a Covenant, is now truly null. Which maketh our Divines say, That the Law of Nature (which they call moral) bindeth as a Rule of Duty, but the Covenant ceaseth.
§. 29. This was not done by GOD but Man, who ceased to be a capable Subject of that Covenant, Promise or Reward: And so the Condition (Innocency or perfect Obedience) being become naturally impossible, we must not feign God to say to Sinners [On condition you be no Sinners you shall live]. But Cessante capacitate subditi cessat promissio conditionalis, & transit in sententiam.
But of the Cessation of the Law and Covenant of Innocency, see more after Sect. 5, §. 32, &c.
§. 30. They pervert this Covenant by their unproved Fictions, who say, that the sence of it was [Thou, or one for thee, shall obey, and if thou Sin, thou or Christ shall suffer.] And so that we are justified by this same Covenant which condemneth us, as having been innocent and perfectly righteous (habitually and actually) in and by Christ.
SECT. II. Of the Law of Mediation or Covenant with CHRIST.
§. 1. AS the Mediator in Person and Office, differed from all other Creatures, so he was under a Law and Covenant, proper to himself.
§. 2. This Law and Covenant was made to and with Christ incarnate: For so he was a Subject under Law. It is too bold, improper and offensive a Phrase to call God's eternal Decree of Redemption by the Name of a Law, yea, or a Covenant of God with Himself, that is, of the Father with the Son.
§. 3. Therefore all the Descriptions of it in the Old Testament, are but Prophecies and Promises containing the terms of the future Covenant; (as we call a form of Prayer, a Prayer, though it be but matter fitted to be a Prayer when it hath the formal act.) But Christ had truly a Law and Promises.
§. 4. The Preceptive or imposed part was, in general, that he do the Office of a Mediator: particularly, 1. That habitually and actually he perfectly fulfill all the Law of Nature, which he was capable of. 2. That he fulfill also the Law of Moses. 3. That he also do those things proper to the Mediator, in his Miracles, Sacrifice, Resurrection, Intercession, Tea…hing, Government, &c. which he undertook.
§. 5. Christ took the Nature of Man, but not strictly the Real or Reputative Person of any man, but himself, much less of every Man or every Believer: I mean, that his Person was not the natural Person of any other, nor esteemed of God so to be; nor yet was he the full and proper Representative or Civil Person of any man, much less of all men; that is, One that the Law allowed us to do and suffer by, so that in Law-sence his doing and suffering should be reputed ours; as a man payeth a Debt by his Servant or Substitute; which is morally or reputatively his Act and Deed, or accepted in the same sort and to all the same effects and purposes, as if he had paid it with his own hands. The person of the Mediator was not in Law-sence, nor God's account, nor Christ's undertaking the person of the Sinner himself.
§. 6. Else Christ should have been in God's account a Sinner, and the greatest Sinner in the World, and hated as such by God above any other Sinner; which whoever shall affirm, shall speak presumptuously and blasphemously.
§▪ 7. Yea, else Christ should have been many millions of persons in Law-sence, and many millions of Sinners; which is not agreeable to God's Word.
§. 8. Christ neither was a Sinner, nor reputed a Sinner by God: And his being made sin for us, signifieth, 1. That he was made a Sacrifice for Sin, and was taken and used by God as one that undertook to suffer for our sins, in our stead, though not in our person. 2. And that he was really accounted a Sinner by those that crucified him, and used as such.
§. 9. First, Christ did not fulfill the Law of Innocency in our several persons; He did not all those things materially that Adam was obliged to do; nor which most of us are obliged to do. We did not reputatively fulfill that Law by him, so as that his Perfection is taken as ours, in Habit and in Act.
§. 10. Secondly, Christ did not fulfill the Law of Moses in the person of all them that were never bound themselves to fulfill it; so as that they are reputed Fulfillers of it in and by Christ: For since his Ascension it is abrogated even to the Iews themselves, and now bindeth none in the World (as Mosaical.)
§. 11. Thirdly, Christ did not work Miracles, rise, ascend, intercede, reign, teach, give Laws, and Ministers, and Grace, in the Person of every or any other, but only in his own Person as the great Mediator and Saviour of Man.
§. 12. If any will use the word [PERSON] in a private, narrow and improper sence, and say, That [He who undertook in the person of a Mediator to obey and merit for our Iustification, and to suffer in our stead to save us from deserved suffering, may therefore be called The Person of every one that he merited and suffered for, though I will not so presume to thrust Phrases on the Church which Scripture never used, when their obvious sence is pernicious, yet if that man will by Explication of the word PERSON (or REPRESENTATIVE) notifie to the World, that he taketh it in a sound sence, I will not quarrel about an unfit word, while Religion is safe.
§. 13. *John 12. 32. John 7. 39. & 6. 60, 61, 62, 63, 54. Joh. 5. 22, 23, 24, 25. Joh. 10. 2, 3, 4, 7, 8, 11, 14, 15, 16. & 2. 16, &c. Heb. 13. 20. Joh. 6. 33, 34, 35, 48, 51, 53, 63. & 8. 12, 13. & 10. 10. & 11. 25. & 14. 6, 7. & 20. 31. Rom. 5. 17, 18, 19, 20. & 8. 1, 2, 3. Col. 3. 3, 4. 2 Tim. 1. 1. Tit. 1. 2. 2 Pet. 1. 3. Joh. 12. 25. & 17. 2, 3. Tit. 3. 5, 7. 1 Joh. 1. 2. & 2. 25. & 5. 11, 12, 13, 20. 1 Tim. 1. 16. Joh. 4. 14. Gal. 6. 8.Christ undertook not only to merit and suffer for Man, but also to draw all men to him, and to send forth his Spirit and Ministry, and to gather together the Elect of God that are scattered through the World, and to intercede for them, and to give them eternal life, having raised them up at the last day.
§. 14. The premiant part of the Law of Mediation, or the Promise of God in this Covenant to Christ, was, That All Power should be given him in †Mat. 28. 19. Joh. 17. 1, 2, 3. Rom. 14. 9, 10. Eph. 1. 20, 23. Phil. 2. 7, 9. Joh. 5. 22. Col. 1. Joh. 3. 16, 38. Mat. 28. 20. Eph. 4. 7, 8, &c. Rom. 8. 9. 2 Tim. 1. 7. Rom. 8. 1, …o 28, 34. Heb. 7. 25. Rom. 8. 30, 35.Heaven and Earth, and he should be Lord both of the Dead and of the Living, and Head over all things to the Church, and that he should be glorified at God's right hand, and have a Name above every Name, at which every knee should bow, and that Principalities and Powers should be subject to him. That he be authorized to give Laws to the World, (all Iudgment being committed to him) and to make with Men a Covenant of Grace and Life, and send forth Ministers to proclaim it, and the Spirit to effect the gathering of his Church; that his Intercession for them shall be accepted, and that he shall Iudge all the World, and justifie and glorifie his Chosen according to the tenor of his Covenant of Grace: Which is all accordingly performed.
§. 15. Though if Christ as a Creature had sinned, he had deserved Punishment, yet the supposition being of a thing impossible, by reason of the Union of the Divine Nature, it is improper to talk of any penal part of the Law that was given him: For penal Laws are for those that have need by fear to be restrained from Sin, or constrained to Duty; which Christ needed not.
§. 16. Christ's entire Righteousness (as before his exaltation) habitual, active, passive, elevated by union with the Divine Perfection, was his performance of the Condition of his Covenant with the Father: And his performance of that Condition was his meritorious Title to God's promised Effects: And that as it was one entire Righteousness or Condition performed: And our Justification and Salvation are part of those promised Effects: Therefore it is abusive subtilty to divide Christ's Performance into little Parcels, and then say, This Parcel is imputed to me for this use, and that for that use, and by one he merited this, and by the other that, when (though each part of his Condition or Duty had its proper reason, yet) it was only the entire performance that was the Condition of the Benefits, and so of our Iustification and Salvation.
§. 17. But I say, [before his Exaltation] because the Benefits being of several sorts, some of them were given upon Christ's merit presently, and some upon Man's believing, and some not till long after by application: But to all these, what Christ did only as under the Law of Mediation, was properly his merit, by which they were procured: But his [undertaking] what he after did, (in gathering his Church and interceding and ruling) may be numbered with the parts of his foresaid merit; and still, as a Creature, he is under his Creator's Law, even the Law of perfect uniting Love, and so doth eminently merit.
§. 18. It was neither the Covenant nor Will of the Father and Son, that we should either have full possession, deliverance, or right thereto, immediately upon Christ's Merit and Sacrifice (as we should if we had done all by him as our Person): But that we and all things being delivered to Christ's Power and Will, he should convey the Benefits of his Death and Merits, upon terms, and in an Order suitable to the interest of his Wisdom, Love, Mercy, and Justice, even by a Law of Grace, and a Ministry and Means adapted to the end, and in the time and degrees which his Wisdom should make choice of: Which accordingly is done. This Covenant which giveth Right and Reward to Christ, is not it that giveth any Right or Reward to us.
SECT. III. Of the Law or Covenant of Grace in the first Edition.
§. 1. AS God delivered the Law of Innocency partly by natural and real, and partly by supernatural and verbal significations of his will, so hath he done the Law of Grace; which is the signification of his Will concerning Pardon and Life granted to guilty Sinners, and the terms thereof.
§. 2. The Promise, Gen. 3. 15. The seed of the Woman shall break the Serpents head, &c. was a Breviate of the supernatural signification; but it is not unlikely, that God did more fully acquaint them with his Law of Grace and Redemption, than those words alone could make us understand: Because we find in their sacrificing, some such intimation; (and in other signs.)
§. 3. God's actual Continuance of forfeited Life, Liberty, Health, and other comforts, and his actual Collation of many great Mercies by the course of Nature, to such as by Sin have deserved present Damnation, is a degree of signification of his pardoning will and mercy by these natural signs: (which they were not before sin and forfeiture.)
§. 4. Man being after guilt of death, thus reprieved and enriched with manifold Mercies, and his life and faculties continued with many instructing providential helps and means, the very Law of Nature now obligeth him to love and thankfulness to God that sheweth him so great kindness.
§. 5. And the same Law of Nature obligeth him to take that God still for a God of Love and Mercy, and to believe, that what Mercy he hath already shewed the World and us, is on terms which he knoweth to be very well consistent with his Holiness, Truth and Justice: And it obligeth us therefore to seek to him for Mercy, and to use all possible means for further hope and pardon and recovery, and not to sit down in despair.
§. 6. The common sence of all Mankind from Adam to this day, acquainteth us by that experience, That these Hopes and Duties are found in the Law of lapsed Nature: For all the World that never heard the Gospel, do yet take God to be a merciful, forgiving God, and take themselves to be under some duty for the obtaining of further mercy, recovery and felicity.
§. 7. Though want of the sense of Sin, and its desert, and Man's misery may be thought by some to be the only cause of this, and so that it is but sinful presumption, and no part of Nature's obligation; yet this upon trial will prove false. (Though what they alledge be one part of the Cause). For, 1. These men do acknowledge themselves Sinners, and to deserve punishment from God. 2. They find some misery and fear more. 3. It is not presumption to judge God to be merciful, when they and all the World do find him so. 4. It is not presumption to judge, that he can and will pardon Sin, when full Experience assureth us, that he hath already pardoned much. To remit the Sin, is (as we now speak of it) to remit the deserved punishment. And He that giveth Man forfeited life, health, time, and all the abundant Mercies which the World is full of, doth thereby so far actually forgive Sin: Saith Christ, Whether is it easier to say thy sins be forgiven thee, or to say arise, take up thy Bed and walk, that is, Executively to forgive them, which is the full forgiveness, by taking away the punishment. 5. It is no presumption to believe such Duty to be incumbent on us, as the remaining Law of Nature doth oblige us to. 6. Nor yet to take God's own Encouragements to seek our own recovery and felicity.
§. 8. The Light and Law of lapsed Nature doth convince men of the duty of repenting and returning to God, and oblige them to it. So that as Perfect Obedience was the duty of entire Nature, so Repentance is the duty of laepsed Nature: And I think few will say that all men are not hereby obliged to repent, and that in hope of mercy.
§. 9. Hence it is that it is found among the Communes notitiae, and all the World as well as Christians acknowledge it and plead for it.
§. 10. They that by God's Patience and Mercy are invited to Repentance, which is a return from sin to God, and are by Nature obliged to it, ought to believe that it is not made their Duty in vain, nor shall they lose by it if they perform it; for that were to accuse God of making Mans Duty in vain, or to his loss, which is not to be suspected.
§. 11. Therefore they are bound not to despair of Pa…don and Salvation; for an obligation to use means as tending to recovery, is inconsistent with an obligation to despair. Therefore hope of Mercy and use of some means Mankind is obliged to by the Law of lapsed Nature.
§. 12. This is not the obligation of the Law or Covenant of Innocency; for that Law bound us only as Innocent to keep our Innocency and perfectly therein obey: But it giveth no pardon, nor appointeth Man any Duty in order to pardon and recovery: Whatever doth this, is a Law of Grace.
§. 13. The sum of that Duty which the Law of Nature now obligeth Man to, is, To consider of all the Mercies which God vouchsafeth Sinners, and thankfully to improve them; to repent of sin, and turn to this God, who sheweth himself a merciful …ae…doni…g God; To resign themselves to him as their Owner, to obey him as their Ruler, and to love and seek him as their ultimate End; and to believe that his Mercy will not let us be losers in so doing, nor to do it in vain.
§. 14. But the Supernatural Revelation telleth us much more than all this, Of the promised Seed, the means of our Salvation, and of our Duty in believing them, and of the Certainty and Nature of the Pardon, Deliverance, and Blessedness which we shall attain.
§. 15. The …receptive part at first was not to Believe as much of Christ, as is necessary since his Ascension; but to Believe what God promised and revealed of him to the Church at that time.
§. 16. Even under the Old Testament, God increased his Revelation of the Messiah gradually: The Prophets spake plainlier of him, than any thing written before. Therefore a more extensive and distinct belief, was needful in one Age than in a former.
§. 17. Yet, even the Apostles were in a state of Salvation, before they understood and believed, that Christ must D… for Sin, rise again, Ascend and Intercede in Heaven for his Elect.
§. 18. Yet all this was partly revealed before by the Prophets, and plainly foretold them by Christ himself: Therefore it was not of absolute necessity to Salvation then, to believe all of Christ which had been before Revealed, though it was a duty to them that knew it.
§. 19. Therefore under the Covenant of Grace, the Condition of our right, is narrower than the Duty which we are commanded to perform.
§. …. The Promised Benefits (presupposing the Common Antecedent Mercies) were Summarily, Christ and Life in him: That is, that for the sake of Christ's future Merits we should have Pardon, Justification, Reconciliation with God, Adoption, Sanctification and Glory, and all necessary Helps and Means thereunto.
§. 20. The Penalty was, 1. TheJohn 3. 18, 19. Matth. 28. 20. Heb. 10. 29, & 2. 3. P…ivation of Recovery; 2. and a far sorer punishment for Ingratitude and contempt of Christ and Mercy.
§. 21. This Law or Covenant in this first Edition was made with Adam as the Father of all Mankind, and so with all Mankind in him, as truly and as much as the Covenant of Innocency was: For, 1. God's Word maketh no difference. 2. Adam was as much after the Common Father of Mankind, and all we as much in him, as before the Fall. And he that will say that God arbitrarily Judgeth otherwise of us, must prove it if he can. 3. The express Word of God in many places proveth it, joyning Children with their Parents in such Blessings, and therefore including the Children of Adam.
§. 22. The same Covenant with some positive Additions, it pleased God to renew to and with Noah, because he was as a second Head and Father to the generality of all Mankind, all coming from his Loins as they did from Adam's.
§. 23. As all Mankind was made the Subjects of God under this Law of Grace, so by it they were all to be Governed and Judged, allowing a diversity of Degrees, in the Promulgation, Mercies and Penalties thereof.
SECT. IV. Of the same Law with Abraham's Covenant of Peculiarity, and the Mosaical Iewish Law of Works.
§. 1. ABraham being a subject to this same Law of Grace, did so faithfully Believe and Obey it, that it pleased God to reward him extraordinarily, by, 1. Renewing the Covenant by special Application to him, and by the promises of Peculiar Privileges to him and his seed.
§. 2. Not that his Infant seed was the first that was taken into Covenant. For the Covenant of Grace had from the beginning been made with the Faithful and their Seed, as well as the Covenant of Innocency was.
§. 3. The Peculiarities of this Covenant were Initially promulgate to Abraham, Isaac and Iacob; and more fully to the Iews as a Politick Body, by Moses in the Law; with some particular Sub-additions by David and the Prophets.
§. 4. 1st. The Promise to Abraham was, besides the Common Covenant of Grace, renewed. 1. A promise of peculiar Favour to his Seed increased to a political Society in Canaan, and differenced by special Mercies from all the People of the Earth. 2. A promise that the Messiah should be of his Seed.
§. 5. This Covenant did not Discovenant the rest that the World, nor put them into any worse Condition than they were before.
§. 6. The peculiar Precept of that Covenant was, That by Circumcision as a Seal and Symbol, and by peculiar Gratitude and Obedience, and relinquishing the Sins of the Degenerate World about them, they should difference themselves from others, as God's peculiar People.
§. 7. As the Covenant of Peculiarity was not a separated state, but an additional Privilege and Reward to Abraham as faithful to the Common Covenant of Grace; so Circumcision was the Symbol neither of Abraham as under the Law of Grace alone, nor as under the Covenant of Peculiarity alone (for that was never alone) but as of One under both, even under the latter as a Reward for his special Fidelity in the former. And so it was … Seal of the Righteousness of the Faith in the Common Covenant of Grace, which he had being yet Uncircumcised, though a Symbol also of his after Peculiarities, Rom. 4. 1, 2, &c.
§. 8. Infants interest in the very Covenant of Peculiarity, and Iewish Church-state, was not infeparable from Circumcision. As Infants were ever Members in the Common Church and Covenant of Grace with their Parents before Circumcision, so they were also without it Members of the Iewish Church, when as all the Females were Members, and all the Males in the Wilderness, who for Forty Years were Uncircumcised: Yet is it called, The Church in the Wilderness, when except very few at last it was an Uncircumcised Church, Acts 7. 38.
§. 9. Much less did God lay such a necessity on the outward Sacramental Act, as to deny Salvation to the Uncircumcised aforesaid, as some would have us think that even under the Gospel he doth by Sacraments. The Covenant was still necessary as consented to by the Adult for themselves and their Infant seed, but not alway the outward sacrament or symbole.
§. 10. The gathering of Israel into a Policy by Moses, as a Theocracy, and their receiving a Law from God himself as a Political Body, was but the full Establishment of the Covenant of Peculiarity, in performance of what God had promised to Abraham, and in Circumcision had begun.
§. 11. This Law of Moses therefore must be Considered as an Affix or Appendix to the Common Law of Grace, and so either as related to it, or as considered simply and distinctly in it self without that relation. And as it was a Divine Political Law, for the Government of a Republick as such.
§. 12. The Common Covenant of Grace was the Soul as it were of this Political Jewish Law; and therefore was really expressed in it, in the Decalogue and other parts: As it was the Soul of their state of Peculiarity, which was the Reward of Abraham's Faithfulness in the Common Covenant: And their peculiar Promise to Abraham's Seed as the Nations Blessing, with their Types and Prophecies all led them to Christ more plainly than he was revealed to others.
§. 13. The Law as such an Appendix, contained Preceptively the Decalegue as the Summary and stamina, and the particular Determinations under it, as belonging to the First and Second Table; For all those (not accurately distinguished as Moral, Political and Ceremonial,) are but the particular Determinations of the things only Generally expressed in the Decalogue, according to which they are fitlier distributed.
§. 14. It pleased God to make the particular Precepts (about Worship and Political Converse) so many, and the Sacrifices so Costly, and the Penalties so Severe, as that it became a very operous Employment to doActs 15. 10. Gal. 5. 1. & Rom. 7. & 8. 3, 4. Gal. 3. & 4. & 5. Heb. 7. & 10. Rom. 3. & 4. & 5. Mat. 5. the External Acts of it; which the People made a Snare of to themselves: For, 1. Thereby they were so taken up with the outward Work, that they neglected the inward spiritual exercises of the Soul, without which all the rest are dead and carnal things. 2. And they hereby grew into so high a conceit with the Letter of the Law it self, and these External Duties, as that they thought the very doing of them was enough to make them just and acceptable to God, and forgot the true Doctrine of the Promised Messiah, and Righteousness by him. 3. And hereby they grew Proud as if they had for these Externals, been so much better than all other People, that all the World was Abominable save they. 4. And they were so intent on the present Political Punishments to be escaped or suffered, and Rewards to be won or lost, that they much overlook'd the everlasting Punishments and Rewards: And this Corruption increased till Christ came to Cure it; who found the S…ducees not believing a Life to come, and the Pharise…s deceived by their External Legal Works and Righteousness, and most of the People too, ignorant of the true Spiritual Righteousness required by the Law it self.
§. 15. It may seem to some a difficult Question whether God by such a Law made them Happier or Worse than the rest of the World? And whether Christ's Abrogation of it was not a returning them to the common, easier and better Condition of Mankind? Ans. 1. You must know, that though God made a common Covenant of Grace with Mankind, the rest of the Nations about them were fall'n into Ignorance and Idolatry; and the Jewish Law much tended to cure both, and to make them better know God and the meaning of the Covenant of Grace, and to return to him from Idols, and worship him aright. So that the Jews were happier than other Nations. 2. The abuse of their Law was through their fault and folly, and the Law by the faithful among them was better understood and used. 3. Christ, after setting up a better Covenant in its stead, did bring the Church into a better state than the Jews were: But the Unbelievers and idolatrous World, that had not Christ's better Covenant, were still left in a worse state than the Jews were before Christ's Incarnation.
§. 16. And God by this operous Law would humble the Jews, that by their peculiarity were apt to be puffed up with Pride▪ And as all his works grow to Perfection by degrees, even the Works of Grace in particular Souls, so did his Means of Grace, and the welfare of his Church; which was to begin at their Rudiments, and grow up to better means and knowledge: yet so that all were to be judged according to the Law that they were under.
§. 17. It is this operous Law of Moses which Paul meaneth usually by the [Law of Works, and the old or former Covenant] and neither the Law or Covenant of Innocency made to Adam, nor yet as if this Law of Moses were of the same Tenor or Conditions, and so called a Covenant of Works, as making Innocency its Condition: But this Law which was an Appendix to the Law of Grace, and was a peculiar Law of Grace it self, is called, The Law of Works, because of the great and burdensome and costly Externals before mentioned, and because as a political Law it so much insisteth comparatively on those Externals, and the Doctrine of Grace is comparatively more obscure in it than in the Gospel; and because the Jews had by their abusive Interpretation overvalued the Externals and operous Ceremonies and Sacrifices of it.
§. 18. The mistake of Paul's meaning in this Phrase [the Law of Works, or old Covenant] hath led some men to a new frame of Theology in a great part, and engaged others in Errors, and fruitless Contentions.
§. 19. By the words [He that doth these things shall live by them] as distinguished from believing, Paul meant not that the Condition of the Jewish Covenant of Peculiarity or Law, was the same perfect Innocency as was required in the first Law of Adam; for when Man was actually guilty, it was impossible that he should ever become one that had not sinned: And we must not put such a scorn on the infinitely wise and righteous Governour of the World, as to suppose him to have such a Law or Covenant as this [If you that are sinners are not sinners you shall be saved], much less to make this a Covenant of peculiar favour.
§. 20. Nor doth Paul mean, That the Laws Condition was [If you will never sin more, I will pardon all that's past]. For God never made such a Law with man; not to sin being morally impossible to them, and Pardon never offered on such terms.
§. 21. To put all out of doubt, 1. God before hand proclaimed the Name of that God from whom they received their Law, Exod. 34. 6, 7. The Lord, the Lord God, merciful and gracious, long suffering and abundant in goodness and truth, keeping Mercy for thousands, forgiving iniquity, transgr…ssion and sin, though he will by no means clear the guilty. (That is, He will not judge a Sinner to be no Sinner, nor the Wicked to be Godly, nor pardon and save any contrary to the established terms of his Covenant.) 2. And the Law it self hath many express means of forgiveness of Sin appointed, as sacrificing, confessing, &c. which sheweth that it was a Law of Grace.
§. 22. By the Law, Paul usually meaneth the written Law of Moses, as contained in the very words now in our Bibles: As by the Word of God we usually mean the Scripture. Therefore though it contain much of the Law of Nature, yet as a written Law, and part of a Law of Peculiarity and Policy of that Nation, even the Decalogue may be said to be done away, though as the Law of Nature and of Christ it still remain.
§. 23. By the Works of the Law then, which Paul mostly disputeth of, and by [He that doth these things shall live in them] is meant, That this Law, besides the sweet and easie Precepts of faith and Love, did as part of the Matter of the Jews Obedience, require abundance of burdensome Externals, and he that would not do all those must die (for Obedience even to those commanded Tasks was then made necessary by God): And as to temporal death, it was not by that Law to be escaped, but on the strict terms thereby required: So that doing these things, was necessary to life temporal, (and to eternal in sincerity): And the driving on the People by temporal punishments to these externals, was that Body of the Law which the mistaking Jews had separated from the Soul of it.
§. 24. And he saith, None could be justified by the Works of the Law, because this written political Law and its externals, were in this Dispute put in opposition to Christ, and the Law taken for the meer Body of Moses's Law, separated from the Law of Grace, which was its Soul; and no doubt, 1. It is Faith in the Redeemer and Covenant of Grace, which is the Condition of constituting Men Iust, (which they must have before any Obedience to their particular Laws could be sincere and acceptable:) and the faithful keeping of the Law of Grace, which is made the Condition of salvation. 2. And to dream that legal Strictness, Ceremonies, Sacrifices, or other legal Works, would justifie them without Christ and Faith in him, or any otherwise than as Acts of Obedience to their Redeemer, by which their fidelity to the Covenant of Grace was to be expressed while that Law was in force, was contrary to the true meaning of their Law it self.
§. 25. The rest of the World were not in the Covenant, nor under the Law of Peculiarity or Jewish Policy. And as such (as is said) it is now all abrogated, even the Decalogue it self, though its Matter be still in force, as aforesaid.
SECT. V. Of the Law or Covenant of Grace in the last Edition, or the Gospel.
§. 1. VVHether the Covenant of Grace in the first edition to Adam, and this of the second edition by Christ, shall be called One or Two, the same or dive…s, and the old Church and the Gospel-Church the same or not the same in specie, are but needless questions about the bare Name of Oneness, as long as we agree wherein they differ, and wherein they differ not. In some respects they may be called the same, and in some not the same.
§. 2. The Parties in the first Covenant of Grace were really but two: GOD and Man (unless you could prove that Christ had then such a superangelical Nature in which he mediated, as some before mentioned hold). But the Parties in the new Covenant of Grace are really Three, viz. GOD as the absolutely Supreme, who gave us a Mediator; and Christ the Mediator, as the supreme Subadministrator to whom all Power is given, and Man the Subject to both.
§. 3. The Benefits of the first Edition, respected a future Saviour and his future Righteousness, Sacrifice, and M…rits: But the Benefits of the second Edition respect an existent Mediator and his merits and sacrifice already performed, and accepted of God.
§. 4. The revelation of life eternal and Man's spiritual felicity and duty, is far clearer in the second Edition than in the first.
§. 5. As there is more done for us, so there are more full and excellent means provided for Man's information, conversion, sanctification and salvation, in Apostles, Scriptures, Miracles, spiritual Ordinances, than under the first.
§. 6. As the means excel, so the Spirit is given in a greater measure, answerable to the greater Revelation and means: And is specially Christ's Witness and Agent in the World, and the mark of his peculiar ones.
§. 7. And as more is done for us, so more is now to be believed by us: Many necessary Articles are added to our Faith: That this Iesus is the Messiah, that he was conceived by the Holy Ghost, born of the Virgin Mary, suffered under P. Pilate, was crucified, dead and buried, descended to Hades, rose again the third day, ascended to Heaven, is there glorified in our Nature, Head of all, &c. are all new Articles of our Faith, which before were not required, because not revealed, or the matter extant.
§. 8. This second Edition is both the Covenant of Grace, and a Covenant of Peculiarity, far excelling the Iewish Covenant of Peculiarity: Believers are a holy Nation, a royal Priesthood, a peculiar People, &c.
§. 9. This Covenant supposeth the antecedent gifts of a Saviour to be incarnate, and do his meritorious and sacrificing part, and all such Preparatories, and of Life, Gospel and Opportunities given to the Sinner.
§. 10. The parts of the Covenant are, 1. The Conditional Gifts or Benefits. 2. The Condition or Terms of Right. 3. The Rule of Duty. 4. The Penalty for violation or neglect of the Covenant.
§. 11. 1. The Gifts are, God the Father, Son and Holy Ghost in their Cov…n…n…-Relation to us, and the love of the Father, the Grace of the Son, and the Communion of the Holy spirit. Or as it is briefly expressed in 1 Ioh. 5. 10, 11. Christ and life in him, that is, Pardon, Iustification, the Spirit, Adoption and Glory, at first in right, and after in possession; and all means and mercies which God seeth meet to bring us to it.
§. 12. 2. The Condition of our first Right is, 1. That of natural necessity, viz. Repentance and Return to God; 2. Of natural and instituted necessity, Belief and Confidence in Christ, and Covenant-Consent.
§. 13. The Condition of our continued and consummate Right and full Possession, is the former Faith and Consent continued, Repentance renewed when we knowingly sin, and sincere Obedience and Perseverance.
§. 14. 3. Seeing sincere Obedience supposeth a Law, we must know that more is in the Precept than in the Condition: Therefore we distinguish of necessitas praecep…i & medii. The Precept requireth perfect Obedience as due: But Sincerity is the Condition, and will save without Perfection.
§ 14. The Precepts or Law of Christ now contain, 1. The Law of Nature (for all Things and Iudgment are given up to him.) 2. The new peculiar Laws of Grace, containing our special Faith in Christ, and his special Institutions of Church-Order, Ministery, Worship, &c.
§. 15. The Penaelty of the Law of Grace in this Edition, is as in the first. 1. A Privation of its Benefits to Nonconsenters or Insidels, with a greater d…gree of punishment for Ingratitude. 2. And withdrawings of the Spirits help for our quenching and resisting it, and abusing Mercy. 3. And temporal castigatory Punishments to Believers for their saults.
§. 16. The Sum of all essential to this Covenant, is in Baptism, and the Lords Supper, which are therefore Sacraments and Symbols of it; and Baptism was appointed by Christ himself to be the solemn Initiation, Badge, and Character of his Disciples and Church-Members.
§. 17. The History of Christ's Life and Sufferings, and of his Apostles Life and Preaching, and all the …est of holy Scripture, is God's Word, and his Doctrine belonging to the Gospel-Covenant. But it is the Covenant it self, or Law of Grace, which all that are under it, must be ruled and judged by, and constituteth the Essentials of Christianity.
§. 18. This Covenant did constitute Christianity many years (suppos…d eight) before any part of the New Testament was written, as now extant, and near seventy years before it was all written.
§. 19. As Man hath an Intellect, a Will, and an Executive power, and the Gospel is to work on all, so the Creed is the Summary of our Belief, the Lords Prayer, of our Desire; and the Christian Decalogue and Institutions, of our practice, as expounding what Baptism generally expresseth.
§. 20. Though to the Iews that were bred up under the use of the Old Testament, and that expected the Messiah, the Apostles staid not long instructing them, before they baptized them, when they professed Repentance and Faith in Christ; yet it cannot be conceived, but that with the ignorant Gentile Christians, all Teachers took pains to make them understand, first what they were to profess and promise; for ignorant doing they know not what, pleaseth not God. And therefore that the Faith contained in the three Baptismal Articles, was certainly explained in more words and accordingly professed; which must be in substance that called the Apostles Creed, which the Churches preservation and use, with the Custom of long instructing Catecumens, giveth us notice of, as well as the reason of the thing.
§. 21. When we find Christ commanding his Apostles to disciple the Nations, and baptize them in the Name of the Father, Son, and Holy Ghost, and teach them all his Commandments; and when we daily see, after people have learned to say, They believe in the Father, Son, and Holy Ghost, how long it is ere they understand the meaning of those three Articles; and when we know that it is not bare words, without the sence, that constituteth the Christian Faith; no sober Man will doubt, whether the persons to be baptized were taught the sence as well as the words; which must be done by more words. And it is certain that those Words were not to alter Christ's Baptismal Covenant, nor the Nature and Terms of Christianity, but to expound them. And it is certain, that multitudes were so weak, that had those Words been very long and many, they would rather have burdened them, than become their own profession, as understood and remembred. And it is certain, that the changing of words doth easily turn to a change of the sense; and that even then Heresies quickly multiplied; which made it necessary to the Church to be careful to preserve sound Doctrine. From all which it clearly followeth, that a Creed (that is, a Summary Profession of Belief explaining the Baptismal Articles) was in common use in all the Churches many years before the writing of the New Testament. And it is not likely that in the Apostles days the Churches did receive it from any but themselves.
§. 22. Yet it is not probable that they composed exactly such a Form of Words as might not at all be altered, and used still the very same terms; for the Creeds recited by Irenaeus, Tertullian, Marcellus in Epiphanius, and others, do all differ in some words from one another, and some Articles have been added since the rest (of which see Usher and Vossius de Symbolis.) But (except those few Additions) they all agree in Sence; which may perswade us that the ancient Churches kept still to Words which signified the same matter of the Articles of our common Creed, and admitted no variation of the Words, but such as was small, and endangered not the Doctrine.
§. 23. Though Baptism explained by the Symbol of Faith, Lords Prayer, and Decalogue, contain at least the Constitutive Essentials of Christianity, yet the Integrals are much larger, and all that Christ commanded was to be taught the Church. And though this was done by Voice many years by the Apostles before they wrote any part of the New Testament, yet the Memory of men from Generation to Generation, would have been a very unsafe and treacherous Preserver of so many things, had they been committed to Memory alone▪ Therefore it pleased the Wisdom and Love of God, to inspire the Apostles prophetically and infallibly to commit the Sum of the History of Christ's Life, Sufferings, and Death, &c. with all the Integrals of his Word, to those durable and sacred Records which we call the Holy Scriptures, for the easier and fuller Propagation and Preservation of the Christian Faith, and all its Integrals, especially his Example and sacred Precepts; yea, and the necessary Accidentals, or Appurtenances.
§. 24. Because the Scriptures contain both in Words and Sence, much more than the Essentials of Christianity, and so more than is of absolute necessity to Salvation; many a million may be saved, that understand not all that is in the Scriptures; nay, no man on Earth understandeth it perfectly: And he that understandeth and receiveth the Essentials, shall be saved, though he were ignorant of a thousand particular Texts.
§. 25. Therefore it is that the Church hath ever selected the great and most necessary Truths, and taught Children and Catechised Persons these before the rest, by way of Catechism; of which the foresaid Creed, Lords Prayer, and Decalogue are the Sum, and the Sacramental Covenant is that Sum yet more contracted. And it hath not been the Churches way to teach Children or Converts the Bible over in order indifferently, without selecting first the Marrow out of the whole, which the Ignorant cannot do for themselves.
§. 26. Besides the Method or Order of the Scripture books, there is specially to be studied by those that will be more perfect than the rude… fort, the true Method of the Body of Doctrine, contained in all the Scriptures: For all the parts of that Doctrine have that Place, Order, and Respect each to other, as maketh up the Beauty and Harmony which is in the whole. And even in the Covenants, the Creed, Lords Prayer, and Decalogue, there is a most excellent Order and Method, above all that is found in Aristotle, or any humane Writers, though, alas! too few perceive it.
§. 27. Therefore they that gather true Systems of Theology, do not add to the Scripture, nor feign it to have a Method which it hath not (no more than Catechisms do) but only gather out that Doctrine which is there, and deliver it in the true Scripture-method; not as it lieth in the order of Words, but in the order of Relation that one Truth hath to another. And to despise this real Method, because every dull and slothful Wit doth not see it in the Scriptures, is indeed to despise the Matter and Design of the Scripture, and to despise all true and clear Knowledge of things Divine: For to see Truths placed in their proper Order, doth differ from a knowing of some confused parcels, as knowing the parts of a Man, a Picture, a Clock, a House, a Ship, &c. duly compaginated, and seeing all the parts cast confusedly on a heap. But to draw up a true Method is the Work of a skilful hand; and mistaken ones so seduce, that one Error in the Order leads to many.
§. 28. Yet even Catechumens and young Christians should learn what they learn in method: And that is first the said Baptismal Covenant, and our Relation to the Trinity thereby; and all that is added to their Knowledge daily (be it never so little) should be methodically added: For a weak head may perceive the true method of the few Essentials (being great and plain), though the strongest cannot follow the due Distribution of innumerable Integrals and Consequent Truths: As the first partitions of the Tree into its greater Boughs, are easily perceived, though not the innumerable sprigs thence arising.
§. 29. Accordingly a wise Teacher will proceed with Infidels in proving the Christian Religion, (yea, and with himself); and will first prove the Truth of the Essentials (which are delivered us both in Scripture, and other infallible Tradition) before he undertake to prove all the Scriptures to be the Word of God: For he that will begin here, 1. Must shew the Book which he will so prove; and when he cannot vindicate it from variety of Lections, and the Errors of Scribes and Printers (to say nothing of the greater of Translators) it will stop him in his Designs. 2. And when he hath so many thousand Words to prove to be Divine, and so many Integrals and Accidentals to make good, he maketh his Work difficult, by allowing his Scholar to doubt as much of the Essentials of Religion, as he shall doubt of the Truth of any particular Book or Text, History, Genealogy, &c. in the whole Scripture. A blind Zeal for Scripture hath led some to this dangerous way; but the ancient Churches did otherwise, and so will all that well understand what they do. And really on supposition it could be proved (as it cannot) that any Penman of the Scripture erred in a Ci…ation, a Genealogy, the Circumstance of a bye-History, &c. it would not follow, that we must be therefore uncertain of all our Religion, even the Essentials; and they ignorantly betray their Faith, that say, It would so follow.
§. 30. So far is it from being true, that the Scripture is too narrow, as to the matter of Divine Faith and Duty, without the additional matter of Tradition, that indeed, as the compleat Body of a Man hath more than his Essentials, yea, or Inte…rals, even Hair and Nails, as Accidents, so hath the Holy Scripture, as to the matter of Divine Faith and Duty. There is more than is absolutely necessary to Salvation, but not less.
§. 31. They that in peevish opposition to others, tell us, That Christ made no Law, and that the Gospel is not a Law, if they strive not about equivocal Words, but mean that Christ is not a Legislator, nor hath a Law and Covenant by which he will govern and judge the World, do deny all our Christianity at once: For Christ is not Christ, if he be not the King of the Church; nor is he King, if he be not a Lawgiver; nor doth he Rule and Iudge, if he have no Law; which is so far from Truth, that there is now no Law of God that we are under, but what is truly the Law of Christ: For he is Lord of all, and Head over all things to his Church; and all power in Heaven and Earth is given to him; andJohn. 17. 2. & 13. 3. Matt. 28. 19. Rom. 14. 9. John 5. 22. Eph. 1. 23. the Father (alone, or meerly as Creator, by the Law of Innocency) judgeth no man, but hath committed all Iudgment to the Son, as Redeemer and Universal Administrator. The lapsed World, and the Law which they are under, as rational Creatures, are now delivered up to the Redeemer, whose Law (as is aforesaid) hath two parts; 1. The Law of lapsed Nature, (commonly called the Moral Law.) 2. The Remedying Law of Faith; of which before.
§. 32. But it is not to be supposed, that the very preceptive part of the Law of Innocency is now in force to us, as it was to Adam: For it bound him to be perfectly innocent in Act and Dispositions. But to a Man that hath lost his Innocency, and is already in Act and Habit sinful, it is not to be supposed, that the Law saith, Thou shalt be innocent: For that were to command not only a Moral, but a Physical absolute impossibility, as saying, Thou shalt not have sinned.
§. 33. Obj. God changeth not his Law when man changeth his capacity: Therefore the Law may be the same as in Innocency, both as to the Precept, Threatning, and Promise: God may still say, 1. Sin not, or be innocent: 2. And if thou be perfect, thou shalt live: 3. Else thou shalt die. And if man will make himself uncapable, it's his own change.
§. 34. Answ. I spake to this before, and now further add; God's Law is not to be taken for a meer script of Words considered as standing in a Book not obliterated, or as written on stone, and not broken, or cast away: The signum materially may stand, and the Law be changed, and the signification cease: As a repealed Statute may be still in the Books and Records: God's Law is signum voluntatis divinae, debitum constituentis: Therefore if it signifie not God's Will as constituting what shall be due from us, and to us, it is no Law. And that it may so signifie his Will, and constitute Dueness (Debitum or Ius) (or as they use to say, oblige and give) the Subject must be in a natural capacity: For where there is no Subject to be obliged, there is no Law. And where natural capacity ceaseth (as in a dead corps) there is no Subject to be governed: And the Law is Instrumentum regiminis. So that if you do not only say, This was God's Law, but This is God's Law, you must mean, Thus he n…w obligeth man, and This he threatneth now, and This he conditionally giveth him. So that if it be an unchanged Law to us, just as it was in Innocency, you must make this the sence of precept, threat, and promise. 1. [Preserve thine Innocency, and sin not in act or habit, but be thou a pe…fect Obeyer of my Laws;] and this to one that hath sinned already, and is habitually inclined to more: q. d. [Let not that be which is, or quod factum est infectum fiat. 2. If thou sin, thou shalt be an Heir of Death.] When we are Sinners, and Heirs of Death already: 3. [If thou be, and continue sinless and perfect, thou shalt not die but live.] When we are Sinners and dead before. In which Case, all Law and Reason saith, That the Law doth transire in sententiam, vel rem judicatam.
§. 35. So that, as was before-said, the Covenant of Works is ceased; yea, the Law or Precept bindeth not now, as it is a Law of Innocency made to innocent Nature for its preservation, for Nature is not innocent: But the Law of Nature is now the Law of lapsed redeemed Nature, and not of innocent Nature. And it obligeth us for the future to as much perfection of Duty, as we are naturally capable of performing at that time, though viciously indisposed, it being only natural disability, and not moral vicious unwillingness that hindereth Obligation: But though (not to do all that we can) be peccare, yet it is not to sin unto Death or Damnation, if he perform so much as is made by Christ the Condition of life. In short; 1. Before mans sin, he was under the proper Law and Covenant of Innocency, which made perfect personal Innocency the Condition of life. 2. Immediately after sinning, before the Promise, man was not under any Promise of life on condition of Innocency, nor yet under the Command of being innocent, nor of seeking and hoping for life on that Condition: For upon the Impossibility these ceased, without a Repeal, cessante capacitate subditi: But man was then under no Covenant or premiant Law: But under, 1. The Command of perfect Obedience for the future. 2. The Obligation to Punishment, not peremptory, but due for every sin, unless it should be pardoned on due satisfaction: These two Obligations man was under between the Fall and the Promise.
3. But next, sinful condemned man, with his said Obligation, was delivered into the hands of the Redeemer, who now continueth the said Law of lapsed Nature (making perfect Obedience de futuro due, or Death for sin in primo instanti;) but adding the Remedying Law of Grace, giving Christ, Pardon and Life to penitent Believers.
§. 36. The Question, What Punishment is due to Venial sin, must be resolved from the sence of the Law that obligeth us: And the Question is not what Punishment would have been due to the smallest sin, if the Covenant of Innocency had continued; but what is due to it by the Law of Redeemed Nature and of Grace, which is in force.
§. 37. There is a three-fold Dueness (or Desert) here considerable (without distinguishing of which, many such Questions cannot be answered.) 1. A Dueness of natural Congruity, without any Remedy which the Law gave, or took notice of: So Death was due for every sin by the Law of Innocency (as I think).
2. A Dueness of natural Congruity with an affixed Remedy, which hindereth the guilt from being compleat and fixed. And such is the Dueness of punishment to the least real sin, by the Law of Redeemed Nature, to which the Law of Grace is annexed, giving a Conditional Pardon to all the World for the Merits of the Redeemer. As if God said, [Thy sin in strict Iustice is worthy of death, but I will forgive thee, if thou repent and believe in Christ.] Here is so much Dueness as needeth pardon; but it is virtually, conditionally pardoned as soon as committed; and so it is not a plenary Obligation to punishment.
3. A Remediless Dueness (or Guilt) by natural Congruity and peremptory determination of the Lawgiver: And such was the Guilt of temporal death for sin against the Law of Innocency, (at least the eating of the forbidden Fruit) (for so far it is not forgiven); and the Guilt of perpetual misery to impenitent Unbelievers and ungodly Ones, that so die.
§. 38. By this it appeareth, that sins of meer Infirmity, consistent with sincere Faith, Repentance, and Holiness, in the second sence deserve punishment (not all alike, but) according to the degree of the Offence: But not in the first sence, or the last.
§. 39. Accordingly a great Question must be determined, Whether the sins of the Faithful deserve any more than a temporal Chastisement? And whether they may pray for pardon of perpetual punishment, or need any such pardon? Ans. The sins of the Godly deserve everlasting punishment in the second Sence, or Degree of Desert or Dueness; which is so far as to need a Saviour and Pardon, and so as they must pray for, and receive that pardon: But not in the first or third Sence.
§. 40. It is the Law of Christ, or of Grace, which is norma officit & judicii, and by which we must be judged at the last day.
§. 41. It is of great importance in the Controversies of Justification, to know whether, or how far we shall be judged by the Law of Innocency, or whether only by the Law of Grace.
He that is judged by the Law of Innocency, must be justified by personal, perfect, perpetual Obedience (not by anothers) or be condemned: But he that is judged by the Law of Grace, must be justified by Christ's Merits and Sacrifice (or Righteousness) as purchasing his Grant of a Pardon and life, or Right to Impunity and Glory, given by the Covenant of Grace conditionally, with his own performance of that Condition.