A Supplement to Knowledge and Practice, Part 1 · Chapter 2 – Chapter 3
CHAP. II. Of Man.
SECT. I. Of the happy ſtate wherein Man was created.
Maker of Heaven and Earth,COncerning Man we are to conſider Three things.
1. The happy eſtate in which he was created.
2. His fall.
3. The way and means of his recovery.
1. The happy eſtate in which he was created. This I ſhall labour to clear in ſeveral Propoſitions.
1. God made man at firſt after his own Image. The Image of God in man conſiſted principally in theſe Three things.
1. In the Nature of mans Soul, which being a Spirit repreſents God who is a Spirit. And this I may call his Natural Image.
2. In the gracious qualities wherewith it was at firſt indued, viz. Knowledge, Holineſs, Righteouſneſs; which I may call his moral Image: So that mans Original moral rectitude may be underſtood to conſiſt in theſe particulars.
1. In the perfect illumination of his mind, whereby he underſtood the Will and Law of God, and whatever concerned his duty.
2. In the ready compliance of his heart and will therewith.
3. In the obedient ſubordination of his ſenſitive Appetite, and his inferiour faculties to the guidance of his inlightned mind, and holy will. And every part of this Original righteouſneſs was con-natural and con-created with the Nature of man, and a qualification which fitted and prepar'd him for communion with his Creator.
3. In the Dominion God gave him over the Creatures here below. Gen. 1.26 Pſal. 8.6, 7, 8. Thou mad…ſt him to have Do…inion over the works of thy hands; thou h…t put all things under his feet, all Sheep and Oxen, ye… …d t…e B…ts of the Fi…ld, the Fowl …f the Air, and the fiſh of the Sea, &c.
Further his b…dy was ſo exactly framed at firſt as to be a habitation for ſo excellent a S…ul, a fit inſtrument for its Op…ions; and in it there were ſome traces of the Divine Majeſty, … …orth as a body is capable of repreſenting the Sove…aign of the …, viz. In the Majeſty and comelineſs of mans face and … …nance. Therefore God ſays, He that ſheds mans blood by man … blood be ſhed. For in the Image of God created be him, Ge…. 9.….
Having thus ſhewed how God made man after his own Image, I come now Secondly to ſhew what Laws he gave him.
The Law given to Adam in innocency was t…fold.
1. Naturall, which was written or imprinted upon his Soul in his firſt Creation.
2. Poſitive, given (as is probable) by ſome external diſcovery or revelation, and impoſed on man to try whether he would be obedient to his Creator, or no.
The Law of Nature as ſubjected in mans mind, conſiſts in certain practical Notions, or Rules about good and evil, right and wrong, true and falſe, juſt and unjuſt, honeſt and diſhoneſt. And mans will was diſpos'd and inclin'd to conform to the Dictates of this Law.
So that theſe Natural Laws (by which Man was to be governed, and which were at firſt ſtamped on his Soul,) were ſuch as were exceeding agreeable to his Reaſon, and ſutable to the inclinations of his will, and not at all contradicted or oppoſed by any principle within him, which might make him doubtful about his duty, or diſincline him to the performance of it. So that Adam in innocency was indued with ſufficient ability to conform to the whole Law of God, both Natural and Poſitive. He was furniſhed with particular Principles inclining him to comply with whatſoever the Law of Nature preſcribed, and with a general Principle diſpoſing him to yield obedience to whatſoever any poſitive Law, as the declared will of God, ſhould injoin,
Thus much of the Law of Nature, I come now to ſhew what poſitive Law God gave Adam in innocency.
Of the Covenant of Works.God having placed our firſt Parents in Paradiſe, beſides the Law of Nature, which he wrote on their hearts, he gave them alſo a poſitive command to aſſert his right and dominion over them as their Creator, that they might be obliged to do ſomething becauſe it was their Creators will, as well as other things, becauſe they appeared in their own Nature reaſonable and fit to be done. Somethings God commands becauſe they are in themſelves and in their own Nature juſt and fit to be done, and other things are therefore fit to be done becauſe God commands them. God therefore gave Adam a poſitive Law as a teſt or proof of his obedience, and to try him how he would behave himſelf towards his Maker, Gen. 2.16, 17. And the Lord God commanded the man, ſaying, of every Tree of the Garden thou mayeſt freely eat: but of the Tree of Knowledge of good and evil, thou ſhalt not eat of it, for in the day that thou eateſt thereof of thou ſhalt ſurely die.
In theſe words is contained the Covenant that God made with man at firſt and which is commonly called the Covenant of Works, or Covenant of Nature, being made with man in the time of his innocent Nature. And this is contradiſtinguiſhed to the Covenant of Grace, (which was made with man after the Fall) of which we ſhall ſpeak more afterwards.
Now a Covenant between God and man is not to be conſidered as between man and man, where conſent is mutually requiſite. For man was bound to accept the terms God offered him, being in themſelves exceeding reaſonable. God is an abſolute Lord, and hath full power in his hands to give and impoſe what Laws he pleaſes on his Creatures, and to require what duties, and impoſe what conditions he ſees good, and man is bound to accept, and ſubmit unto the Law or Covenant ſo propounded, and impoſed. And in a dutiful performance of the conditions on his part required, he may expect the benefits promiſed.
Here therefore it will be requiſite,
1. To ſhew that this was a Covenant.
2. To ſhew the Nature of it.
Now that the command included in a Covenant may appear.
1. Becauſe God promiſes Adam life if he obey. As if he ſhould have ſaid, Till the day thou eateſt thereof thou ſhalt ſurely live. So much muſt needs be included.
2. He threatens him with death if he diſobeyed. In the day thou eateſt thereof thou ſhalt ſurely dye.
3. We find our firſt Parents did ſo underſtand it, by Eve's words to the Serpent, Gen. 3.2, 3. The woman ſaid unto the Serpent, We may eat of the fruit of the Trees in the Garden. But of the fruit of the Tree which is in the midſt of the Garden, God hath ſaid, Ye ſhall not eat of it, neither ſhall ye touch it, leſt ye die.
4. He appointed the Tree of life as a Sacrament *Erat homini in lignis aliis alimentum, in hoc v… ro Sacramentum, Aug. de Gen.or Symbol of this Covenant, Gen. 2.9. Which Tree did ſignifie to them, that they ſhould always enjoy that happy eſtate in which they were made, upon condition of their obedience, viz. A moſt bleſſed life, free from all miſery, and flowing with all manner of good things, that were agreeable to the Soul and Body of man in that perfect ſtate.
Having thus ſhewed that thoſe words, Gen. 2.16, 17. contained a Covenant, we come now to conſider,
1. The Nature and Tenour of this Covenant. And for the clearing of that let us obſerve theſe particulars.
1. The great honour that God put upon man by entring into Covenant with him. 'Tis a great honour to a mean man to have a King enter into Covenant with him. How much greater honour is it unto Man to have the great God of Heaven and Earth to enter into Covenant with him?
2. Obſerve the great goodneſs of God in laying upon man no harder a command, then the forbearing of one Tree, which he muſt needs judge eaſie and reaſonable.
3. Ob…erve Mans great advantage by this Covenant. Before this, God had not engaged himſelf to man to continue him in that happy eſtate in which he had made him. Nothing hindred but he might have annihilated him. But by this Covenant God freely bound himſelf, and gave man a right to expect the things promiſed in this Covenant. God now promiſes to continue mans life and happineſs, if man continued his obedience.
4. Under this Covenant man was furniſhed with ſufficient ability to ſtand, but was left in the hand of his own counſel. He was left in a mutable ſtate; he might ſtand, or he might fall.
5. Obſerve Gods great care of man, in arming his mutable will againſt falling both by promiſes and threatnings. He encourages him to obedience by the reward promiſed; he deters him from diſobedience by the danger threatned, What greater good could man expect than what was here promiſed? What greater evil could he fear than what was here threatned?
6. This Covenant required on mans part perfect perſonal and perpetual obedience as the condition of it. It required perfect obedience to the moral Law ſtamped on mans heart, and to this p… ſitive precept which God had given him. A curſe and death was to be the w…ges of the leaſt tranſgreſſion thereof. But if he were obedient he might expect a reward anſwerable to his works, and thereupon it was called a Covenant of works.
7. Under the Coven…t man had no need of a Mediator. Till man had by ſin mad… God his enemy he needed no Mediator to mediate or intercede for him.
8. This Covenant, in caſe of diſobedience, afforded man no relief, no not upon his repentance. And thus the caſe ſtood with man in the ſtate of his Innoc…nce.
Of Ma…s fa….We come now to the ſecond thing I propounded to treat of concerning man, and that is his fall from his Original happineſs, by diſobeying the precept and command of God, and forfeiting the priviledges of the Covenant contained in it, Gen. 3. from 1. to 7. Now the Serpent was m…re ſubtil than any Beaſt of the field which the Lord God had made, and he ſaid unto the woman, Yea, hath God ſaid, Ye ſhall not eat of every Tree of the Garden? And the Woman ſaid unto the Serpent, We may eat of the fruit of the Trees of the Garden: But of the fruit of the Tree which is in the midſt of the Garden, God hath ſaid, Ye ſhall not eat of it, neither ſhall ye touch it, leſt ye die. And the Serpent ſaid unto the Woman, ye ſhall not ſurely die. For God doth know, that in the day ye eat thereof, then your eyes ſhall be opened: and ye ſhall be as gods, knowing good and evil. And when the woman ſaw that the Tree was good for food, and that it was pleaſant to the eyes, and a Tree to be deſired to make one wiſe; ſhe took of the fruit thereof, and did eat, and gave alſo unt… her Huusband with her, and he did eat. And the eyes of them both were opened, and they knew that they were naked: and they ſewed Fig-leaves together and made themſelves Aprons. Rom. 5.12, 19. Wherefore, as by one man ſin entred into the World, and death by ſin, and ſo death paſſed upon all men, for that all have ſinned. For as by one mans diſobedience many were made ſinners: ſo by the obedience of one, ſhall many be made righteous.
And that I may ſpeak more diſtinctly of the matter; I ſhall inquire in to theſe particulars.
1. Who were the firſt ſinners among men, and by whom ſin entered into the World.
2. What was the firſt ſin.
3. What were the cauſes and occaſions of Adams firſt tranſgreſſion.
4. What were the ſad effects and conſequents of this ſin and breach of the Covenant. Firſt, Upon our firſt Parents. Secondly, Upon us, their Poſterity.
1. We ſhall inquire who were the firſt ſinners among men, and by whom ſin entred into the World.
Adam and Eve, the firſt Man and firſt Woman, were certainly (among men) the firſt tranſgreſſors, as may appear by thoſe places before cited, Gen. 3. And Rom 5.12. And the Apoſtle tells us, 1 Tim. 2.14. Adam was not deceived (that is, Firſt, and by the Devil and ſo as to draw Eve into tranſgreſſion) but the woman being deceived was firſt *Th…gh Eve was firſt in the trangreſſion yet Adam was the chief, and therefore Adam is ſometimes taken collectively both for man and woman.in the tranſgreſſion, and drew Adam into it, Hoſea 6.7. God ſays of the unfaithful Iſraelites; They like Adam have tranſgreſſed the Covenant. And 2 Cor. 11.3. We read that the Serpent beguiled Eve through his ſubtilty, viz. To eat of the forbidden fruit, and ſhe perſuaded Adam to eat alſo. It therefore we trace corruption and depravation to the well-head, we ſhall find we cannot ſtay any where till we come to the firſt Man, the common Parent and Root of us all. And 'tis very evident that the firſt Fountain of mankind was corrupted, ſeeing all the ſtreams are ſo.
2. Let us conſider what was the firſt ſin?
God made our firſt Parents holy and happy; and whilſt they performed their duty, they could not but be happy. But the Devil having fallen from God himſelf (as we have ſeen before Sect 3.) and envying our firſt Parents their preſent happineſs, he ſets upon Eve to draw her from her obedience to God. And the temptation he ſpred before her is this, you ſhall be as God. He pretends to acquaint her with a way whereby they might raiſe themſ…lves to a higher condition than that wherein they were at preſent. They ſhould be foreign like God himſelf, or like Angels; they ſhould be lifted up to a higher eſtate than now they enjoyed. And this happineſs (he tells them) they might acquire by eating of that Tree in the midſt of the Garden which God had forbidden them; which he intimates would be ſo far from procuring death or miſery to a them, that it had a contrary virtue in it, namely, to raiſe them to higher ſtate of happineſs than now they enjoyed. Eve being caught by this ſubtil device, began to believe this Serpent (who thus proves himſelf a Lyar and a Murderer from the beginning) and to d… believe God, and to doubt the truth of his threatning and commination, who Gen. 2.17 had told Adam, Of that Tree thou ſhalt not eat, for in the day thou eateſt thereof thou ſhalt ſurely die. Ev… being thus won upon by the D…vils temptation, did venture to e…t of this ſorbidden fruit, and dre… Adam to eat alſo. So that infi…elity and doubting of the truth of Gods word and threatnings (t…rough the Devils inſinuation) and pride and affection of an h…gher eſtate, ſeem to be the firſt miſcarriages and ſins of Adam and Eve. O the curſed Nature of pride and unbelief! How ſoon did theſe …ns enter into the very Angels! How ſoon did they undo our firſt Parents!
3. Let us inq…ire what were the cauſes and occaſions of Adams ſin?
1. God was not. The pure and holy Nature of God could not be the Original of mans ſin. The Holy God cannot be the cauſe of any unholineſs. God indeed permitted man to fall, ſeeing he knew how to bring good out of it. But he inclin'd him not to it.
2. Neither external Objects, nor the temptations of Satan, could nec…ſſitate the will of man to ſin. The Devil might perſuade but could not force.
3. The perſuading cauſe in reſpect of Eve was Satan in the form of a Serpent. The Devil opened the Serpents mouth and cauſed it to ſpeak with mans voice, as an Angel opened the mouth of Balaams Aſs, Numb. 22.28. Now the Serpents cunning may appear in this.
1. He firſt aſſaults the Woman, not the Man.
2. He equivocates about knowing good and evil, which he repreſents to her as a ſtate of perfection. Whereas the forbidden Tree was called the Tree of knowledge becauſe Adam if he did eat thereof ſhould experimentally know to his ſorrow, from how much good he had fallen and how much evil he had brought upon himſelf.
3. He uſes Eve, (a Companion newly made for Adam, and ſurely very dear to him) to draw in her Husband.
4. Man being not created at firſt immutably Holy, but defectible, and ſin being only a defect, a perſon that was mutable and defectibly Holy, as Adam was, might fall into ſin. 'Twas no ſtrange thing that Man ſhould be created defectible, and being a defectible and mutable Creature that he ſhould fall. It was moſt congruous that God having made ſuch a Creature as Man (furniſhed with ſuch powers, and capable of being governed by a Law, and of being moved by promiſes and threats) ſhould for ſome time hold him in a ſtate of tryal, unconfirmed, that it might be ſeen how he would behave himſelf towards his Creator, and that he ſhould be rewardable, or puniſhable accordingly, in a ſtate that ſhould be everlaſting and unchangeable. But if any ſhall further inquire into the manner of this firſt defection, 'tis moſt probable there was in the inſtant of temptation a ſuſpenſion of the underſtanding's Act (not only as previous to the ſin, but as a part of it) and thereupon a ſuddain precipitation of Will, as Eſtius determins. But let us not too curiouſly inquire into this matter. 'Tis wholſom counſel that one gives, that we ſhould labour rather to get ſin out of our Souls, than trouble our ſelves how it came in. For as a man that falls into a deep Ditch or Pond ('tis Auſtin's ſimilitude) does not lie there conſidering how he fell in, but labours ſpeedily to get out; ſo it ſhould be with us in this caſe.
4. Let us conſider what were the ſad effects and conſequents of this ſin and breach of Gods Covenant. Firſt, Upon our firſt Parents. Secondly, Upon us their Poſterity.
1. Our Firſt Parents were hereby deprived of their Original Righteouſneſs, and Communion with God.
2. They became depraved and corrupted, inclin'd to evil, and indiſpoſed to good.
3. They brought themſelves under an eſtate of wrath, were driven out of Paradiſe and were made liable to death, both Temporal and Eternal. And though they were reprived for the preſent from ſuffering the penalty the Law requires; yet,
1. Sorrows were inflicted on the Woman in Child-bearing. Under which we may comprehend her ſorrows in breeding, bearing, bringing-forth, and bringing up her Children.
2. Sorrow alſo was inflicted upon the Man, Gen. 3.17.18. Curſed is the ground for thy ſake; in ſorrow ſhalt thou eat of it all the dayes of thy life. Thorns and Thiſtles ſhall it bring forth. In the ſweat of thy face ſhalt thou eat thy bread, &c.
3. His Dominion over the Creatures was much impaired.
4. He was rendred utterly unable to help out of this miſerable eſtate.
2. Let us conſider the ſad effects of Adams fall in reference to us.
1. We were involved in the guilt of his firſt tranſgreſſion. For the Covenant was not made with Adam only but with all mankind who where ſeminally or radically in him. We were not indeed then perſonally in him, (for we were not then Natural Perſons) but we were in him ſeminally and virtually. And God may juſtly reck…n us to have been ſeminally in him, becauſe our Eſſence was to be deriv…d from him. And as when a man is guilty, no part of him is innocent, ſo we were guilty of …dams firſt ſin, ſo far forth as we were parts of him, and in him. As Levi is ſaid to have payed Tythes in Abraham, becauſe he was in the Loins of his Father Abraham, when Melchizedech met him, Heb. 7.9, 10. though he was born ſome Generations after him; on the ſame groun… it may well be inferred that all Adams poſterity did eat of the forbidden fruit in him, becauſe they were all at that time in his Loins. And the Apoſtle ſpeaks to the ſame purpoſe, Rom. 5.12. By one man ſin entred into the World, &c. In whom *E… in q…, h… viro, non mu…ie…e; q…d vir ſit praecipuu… a…or poſteritatis, tam …ſi m…lio p…i…eſt la…ſa. …raim.all have ſinned. If a Father by Treaſon forfeit his Eſtate, no wonder if his Children de deprived of it.
2. We were hereby d…prived of Original Righteouſneſs, Rom. 3.23. All have ſinned, (that is in Adam) and ſo come ſhort of the glory of God; that is, are depriv'd of his glorious Image which in mans firſt creation was ſtamped upon him. By reaſon of that firſt ſin of Adams (whereof all are guilty) want of Original righteouſneſs and depravation of Nature are come upon us as a juſt puniſhment of Adams tranſgreſſion, and are the ſad conſequents of it. Therefore ſome ſay that God now deprives Souls of Original Righteouſneſs, Non qua Creator, ſed qua Judex.
3. Inſtead of Original Righteouſneſs a corrupt diſpoſition and vitioſity of Nature was imparted to all their Poſterity deſcending from them by ordinary Generation. The Soul is now propenſe to evil, becauſe it wants that rectitude that ſhould regulate it. As ſickneſs, beſides the depriving us of health, affects our bodies with corrupt humors. Mr. Cotton on Eccleſ. 11 Verſ. 5, holds that God forms the Soul of man of the Spirituous part of the ſeed of the Parents, and ſo Original corruption is naturally propagated from the Parents to the Children. This corrupt diſpoſition is called, The old Man. Rom. 6.6. The ſin dwelling with us. Rom. 7.17. It is called Fleſh as oppoſite to grace. Rom. 7.18. The Law of the Members. Rom. 7.23. Body of ſin. Rom. 6.6. The body of death. Rom. 7.24. Laſtly, A mans own luſt, James 1.14. In which place by the next words following 'tis plainly diſtingui…hed from actual ſin, as being expr…ſly affirmed to be the procreant cauſe of it. So that by this Original corruption all our Faculties are depraved.
1. Our Minds blinded.
2. Our Wills rendred averſe to that which is good.
3. Our Memories unfaithful to retain what is good, but too tenacious of evil.
4. Our Conſciences defiled.
5. Our Affections diſordered.
Theſe are ſome of the ſad Conſequents of Adams Firſt tranſgreſſion.
4. We are caſt under the wrath and curſe of God. Beſides the effects of this wrath and curſe upon our Souls (of which before) our bodies are now liable to diſeaſes and deformities, and all our enjoyments and every condition of our lives is ſubj…ct to a curſe. And which is moſt deplorable, we are liable by reaſon of our ſins to Eternal wrath and miſery.
5. We are hereby rendred utter unable to help our ſelves, Rom. 5.6. The Law exacts perfect and perpetual obedience under a curſe. Gal. 3.10. Curſed is every one that continueth not in all things which are written in the Book of the Law to do them. Now here obſerve Two things.
1. What the Scripture ſpeaks concerning mans Impotency, and inability to help himſelf out of this miſerable condition wherein he is by Nature.
1. He is ſaid to be meer darkneſs, Eph. 5.8. Ye were ſometimes darkneſs (ſayes the Apoſtle to the Converted Epheſians) but now ye are light in the Lord: And 1 Cor. 2.14. But the Natural man receiveth not the things of the Spirit of God: For they are fooliſhneſs unto him; neither can he know them, becauſe they are ſpiritually diſcerned.
2. To have a heart of ſtone, Ezek. 36.26.
3. To be enthralled under the Dominion of ſin and Satan. Acts 26.18.
4. To be dead in ſins and treſpaſſes, Eph. 2.1.5.
5. To be without ſtrength in Spiritual things, Rom. 5.6. and unable to come up to the obedience the Law requires of us.
6. Mans carnal mind is ſaid to be enmity againſt God, Rom. 8.7. For 'tis not ſubject to the Law of God, neither indeed can be, till it be effectually changed.
Secondly, Obſerve by what terms the Scripture expreſſes mans recovery out of this ſad eſtate.
1. 'Tis called Regeneration, Tit. 3.5. Joh. 3.3, 5.
2. A Spiritual Reſurrection. A quickning and raiſing from the death of ſin to the life of grace, Joh. 5 24, 25. Eph. 2.1.
3. A new Creation, and Gods own Workmanſhip, Eph. 2.10. By all which it may appear that though mans miſery be from himſelf, yet his help is only from the free grace of God.
It remains now that we inquire what uſe we are to make of this Doctrine of our Fall in Adam.
1. This ſhould humble us for our Original Apoſtaſie from God; the Apoſtaſie of our Head.
2. We ſhould take heed of imitating our firſt Parents in their diſobedience and Apoſtaſie. Pride undid them, and undid the Angels that fell; let us take heed of falling into the condemnation of the Devils, 1 Tim. 3.6. Therefore our bleſſed Saviour who came to undo the works of the Devil, comes in the loweſt humility imaginable, even in the form of a Servant.
3. A Third inſtruction we may gather from the conſideration of the inſtrument of our firſt Parents diſobedience. The Devil having Apoſtatized himſelf from God, was reſtleſs till he had drawn our Firſt Parents into the like Apoſtaſie and Rebellion. While we live let us take heed of the Company of Apoſtates, and ſuch as are fallen off from God and the practice and profeſſion of true Piety.
4. If our firſt Parents fell from God by diſobedience in Paradiſe, how ſhould we tremble that walk in a corrupt World, and carry corrupt hearts about us? How ought we to ceaſe from truſting in our ſelves, and to put all our truſt and confidence in God. If the Devil prevailed over Adam, how much more eaſily may he prevail over us? If he could deceive by a Serpent, how much more eaſily may he deceive, when he uſes men for his inſtruments that are like our ſelves. And this is further to be obſerv'd, that the more godly any are, the more will the Devil labour to foil them. For if he can foil one of them, he blurs their profeſſion, and by ſuch a ſcandal makes others ſhy of it. Oh do you not ſee (will the World then ſay) what kind of Saints theſe are? They are all ſuch. Saints in profeſſion, but Hypocrites at the heart. And thus by the falls of Profeſſors the Devil mightily advances his own Kingdom.
5. Seeing we were all involved in the guilt of our firſt Parents diſobedience and ſeeing we have received from them by our immediate Parents a corrupt and depraved Nature; let us conſider that this is no eſtate to be reſted in. If we reſt, and abide in our natural and corrupt eſtate; let us remember that the wrath of God abideth on us. Oh let us think ſeriouſly on this, and lay it to heart. Joh. 3.3. Sayes our Saviour, Except a man be born again he cannot ſee the Kingdom of God. If death ſeize thee before thou art regenerate and born again, better thou hadſt never been born. 'Tis not enough (believe it) to be a civil honeſt man or woman, to live neighbourly and friendly, (though that is in it ſelf indeed very commendable) but I ſay, that is not enough to ſecure our Souls againſt the Juſtice of God. By Nature we are all Children of wrath, bond-ſlaves of Satan; and a great change muſt paſs upon us, if ever we intend to come to the Kingdom of God.
6. Let all Parents and Maſters of Families labour to convince thoſe under their charge of their miſerable condition by Nature, and let them endeavour faithfully to acquaint them with the way and means how they may eſcape out of it. Let them ſhew them that ſeeing they are undone by the Firſt Adam, they muſt labour to recover themſelves by the Second.
7. Seeing Chriſt hath done ſo much to redeem us; let us conſider how greatly our Damnation will be aggravated if we neglect the great Salvation tendred by him in the Goſpel.
I come now to the Third thing to be conſidered concerning man, and that is,
3. The way and means of his recovery by Chriſt, Man by his fall having made himſelf uncapable of life by this firſt Covenant, viz. The Covenant of Works, it pleaſed the Lord to make a Second Covenant with him, namely the Covenant of Grace, Of the Covenant of Grace.wherein he freely offers unto ſinners life and Salvation by Jeſus Chriſt, requiring they ſhould repent of their ſins and believe in him that they may be ſaved.
In treating of this Covenant that I may proceed more methodically, I ſhall
1. Compare theſe two Covenants, [viz. of works, and grace] together, and ſhew wherein they agree, and wherein they differ.
2. I ſhall open more particularly the Nature of the Covenant of Grace. Firſt I ſhall ſhew wherein they agree.
1. They agree in the Author. God is the Author of them both.
2. They agree in the parties concerned. God and men, are the Parties concerned in both Covenants.
3. They agree in this, that in both there is a promiſe of life and bleſſedneſs.
4. In both Covenants there is a condition required on our parts for the obtaining the bleſſedneſs promiſed. Neither of the Covenants promiſe life and bleſſedneſs abſolutely whether we obey or no, whether we beleive or no, but under the condition of Obedience and Faith.
5. B th Covenants require a perfect Righteouſneſs of us, if we intend to obtain the bleſſedneſs promiſed. No bleſſedneſs is promiſed in either Covenant but upon condition of bringing in a perfect Righte…uſneſs, either of our own or anothers. And theſe are the things wherein th…y agree. In the next place let us conſider wherein they d…ffer.
1. They differ in the condition required. One requires Works, the other Faith. The one ſayes do this and live. The other, believe in the Lord Jeſus and thou ſhalt be ſaved, Acts 16.31.
In the Covenant of Works there was indeed an act of Faith required, viz. that God would give the bleſſed life promiſed upon mans performance of his duty and obedience, but it was not ſuch a Faith as is required in the Covenant of Grace, which is the receiving and apprehending and truſting our Souls on the righteouſneſs which is wrought for us by the active and paſſive obedience of Chriſt. The …ovenant of Grace alſo requires Works. For the Grace of God that bringeth Salvation teacheth us to deny all ungodlineſs and worldly luſts, and to live Righteouſly, Soberly and Godlily in this preſent world, &c. And Chriſt gave himſelf for us, that he might redeem us from all iniquity, and purify unto himſelf a peculiar people, Zeal us of good works, Tit. 2.11, 12, 14. But it doth not require works from the ſame principle that the Covenant of Works does. That requires works to be performed by our own ſtrength and ability received at our creation, whereby we were ſufficiently inabled to do the things required of us. But the Covenant of Grace requires works to be done by the aſſiſtance of the Spirit of Chriſt. Phi…. 4.13. I can do all things (ſayes the Apoſtle) through Chriſt that ſtrengthneth me. Therefore the obedience of the Goſpel is called the obedience of Faith. Rom. 16.26. as following Faith and ſpringing from it. Repentance and Faith are not ſo in mans power now as Obedience was under the Covenant of Works. And ſecondly, it doth not require works for the ſame end. For the Covenant of Works requires works as the way and means of our ſtanding right before God. But the Covenant of Grace doth not require works as the matter of our Righteouſneſs and Juſtification before God, but that thereby we ſhould glorify God in this World, be fitted for Heaven, and ſhould evidence and teſtifie our renewed nature.
2. In the Covenant of Works there was no Mediator. But in the Covenant of Grace there is. Therefore the one is called Foedus amicitiae, the other Foedus miſericordiae.
3. One ſin broke the Covenant of Works, but in the Covenant of Grace there is pardon obtainable for multiplied tranſgreſſions, Iſa. 55.7. Let the wicked man forſake his way and the unrighteous man his thoughts; and let him return unto the Lord, and he will have mercy upon him, and to our God, for he will abundantly pardon.
4. The Covenant of Works gave unto man ſome occaſion as it were to glory, if he had ſtood. But the Covenant of Grace cuts off from Man all pretence to glory in himſelf, and engages him to give all the glory intirely unto God. So ſaith the Apoſtle, Rom. 3.27. Where is boaſting then? It is excluded. By what Law? of Works. Nay: But by the Law of Faith. And 1 Cor. 1.31. The Apoſtle tells us Chriſt is made unto us Wiſdom, Righteouſneſs, Sanctification and Redemption. He that glorieth let him glory in the Lord. So Eph. 2.9. By grace are ye ſaved, through Faith, and that not of your ſelves, it is the gift of God: not of Works leſt any man ſhould boaſt. Having thus ſhewed the agreement and difference between theſe two Covenants.
I come now to ſpeak more particularly of the Covenant of Grace. Concerning which let us obſerve theſe things.
1. The Covenant of Grace was for ſubſtance one and the ſame in all ages of the Church, though diverſly adminiſtred before, and after the coming of Chriſt. From Adam to Noah, from Noah to Abraham, from Abraham to Moſes, from Moſes to David, and ſo on from David to Chriſt, and from Chriſt to the end of the World, the Covenant of Grace hath been one and the ſame, without change or alteration. Yet it was adminiſtred in a different manner under the Old and New Teſtament and thence it had the denomination of Old and New Covenant. Yet both did agree in many things, As
Of the old adminiſtration of the Covenant of Grace & of the new.1. They both lead to one and the ſame Mediator, by and through whom the bleſſings promiſed are to be expected; Chriſt at his Reſurrection raiſed up (together with himſelf) many of the Saints who died under the former Covenant as we read, Mat. 27.52. Whereby he ſhewed that the benefit of his Mediation, Death and Reſurrection did belong to them under the old Covenant as well as to us under the new. But ſome will perhaps ſay that Chriſt is called the Mediator of the New Teſtament. Heb. 9.15. Anſw. He is ſo in reſpect of actual and perſonal confirmation of it by his own blood, which was not done in the old Covenant. But he was Mediator of the old Covenant as may appear by the types that did prefigure him, and in reſpect of the vertue and efficacy of his blood which was to be ſhed, which did take away the ſins committed under the old Covenant as to them that truly believed in him. Hereunto agrees that in Heb. 13.8. Jeſus Chriſt the ſame yeſterday, and to day, and for ever, that is, as to the vertue of his death.
2. The ſame condition is required under both adminiſtrations, namely Repentance and Faith in the Meſſiah. 'Tis true, many of the Jews under the old Covenant ſought Righteouſneſs by the works of the Law, and not by Faith in the Meſſiah, but this was their error and ſin. It was not the true Doctrine of that Covenant.
3. Under both there was the ſame Law and Rule of Life to walk by, viz. the Moral Law. Jam. 28. This Law is called foreign, a Royal or a Kingly Law, becauſe it hath a Kingly and authoritative power over all Mankind.
4. They both propound the ſame Salvation. God would not have called himſelf the God of Abraham, Iſaac and Jacob if they had not been ſaved. Neither would the place of Reſt ha…e been called Abrahams boſome, if Abraham himſelf had not had part in that place of Reſt. But ſome will object, Heb. 8.8 9. Where 'tis ſaid, the New Covenant is not as the Old. I anſwer, We muſt diſtinguiſh betwixt the ſubſtance of the Covenant and the manner of its diſpenſation. In reſpect of the diſpenſation, the new is not as the old though it be as to ſubſtance. As Rebecca vailed, and unvailed was the ſame woman, and yet not the ſame. The ſame in perſon, not the ſame in habit and attire. That which brought the bleſſing to Abraham was this, that he believed on that ſeed, which was to ſpring from him, looking for Righteouſneſs and Life by him. So then the old Covenant ſpoken of in the old teſtament and the new, which is now publiſhed in the Goſpel, are for ſubſtance one and the ſame without any eſſential difference between them. But though they thus agreed, yet in many things they differed. As particularly.
1. The old adminiſtration of the Covenant of Grace was more burthenſome, the new is more eaſie, this the Apoſtle plainly intimates, Acts 15.10. Now therefore why tempt ye God, to put a yoke upon the neck of the Diſciples, which neither our Fathers nor we were able to bear. And Gal. 4.3. Even ſo we, when we were children, were in bondage under the elements of the World. There were required under the old Covenant, Circumciſion, coſtly Sacrifices and Oblations, tedious journeys to Jeruſalem, at the three ſolemn feaſts, reſtraint from many liberties which we enjoy under the new.
2. The one was more dark, the other is more clear. Eternal life was not ſo clearly diſcovered in the old Teſtament as it is in the new, 2 Tim. 1.10. Yea Chriſt himſelf and his offices, and benefits were then but darkly revealed. Hence the Goſpel is called the revelation of the myſtery kept ſecret ſince the World began, Rom. 16.25. not that it was abſolutely hid or kept ſecret, but comparatively in reſpect of the more clear and plain diſcovery of it afforded to us in theſe dayes. Hence that of our Saviour to his Diſciples, Matth. 13.16, 17. Bleſſed are your eyes for they ſee; and your ears, for they hear, for verily I ſay unto you that many Prophets and Righteous men have deſired to ſee thoſe things which ye ſee, and have not ſeen them: and to hear thoſe things which ye hear and have not heard them. It was meet that the glory of a clearer diſcovery of eternal life ſhould be reſerved to Chriſt himſelf. Now the veil is done away.
3. A leſs forcible influence and efficacy accompanied the old adminiſtration than doth the new. The ſpirit of Chriſt is now poured forth more abundantly ſince his Aſcenſion, and a more mighty operation of the Spirit accompanies the miniſtry of the Goſpel, 2 Cor. 3.6.
4. A more ſervile ſpirit acted in thoſe who were under the old Adminiſtration they being drawn generally more by the terrors of the Law, than by the promiſes of Grace.
5. In reſpect of extent, they much differ. For the old was revealed but to few in compariſon, viz. to the Jews and their Proſelytes, whereas the grace of the Goſpel is held forth to all Nations.
6. The old Covenant was to laſt but for a time, viz. till the time of reformation. Heb. 9.10. but the new is to laſt unto the end of the world, and ſhall never wax old or wear away.
7. They differ in reſpect of their Sacraments. Circumciſion and the Paſſeover which were the chief Sacraments under the old Adminiſtration were bloody Sacraments, for Chriſts blood was then to be ſhed. But under the new, our Sacraments are unbloody, for Chriſts blood is ſhed.
8. They differ as to the manner of their ratification. The old was ratified by the blood of the Levitical Sacrifices, the new by the blood of the Son of God.
Having thus ſpoken of the Covenant of Grace in the general, and of the old and new diſpenſation thereof in particular, let us now conſider what uſe we are to make of this Doctrine.
1. Let us bleſs God for making this Covenant with faln Man. Let us conſider the freeneſs of it. There was nothing in us but our miſery to move him to it. And he made no ſuch Covenant with the Angels that fell. 2. Let us conſider the ſureneſs of it; God hath confirmed it. 1. by his word and promiſe, 2. by his oath. 3. by his ſea. 'Tis indeed called ſometimes a Covenant, and ſometimes a Teſtament. A Covenant with reference to God the Father who hath made this gracious Covenant with the children of men, and in it hath promiſed many great priviledges and bleſſings unto them that perform the conditions therein required. He promiſes in this Covenant.
1. That He will be our God, Heb. 8.10. And that is a very large, and comprehenſive promiſe
2. That He will forgive all our ſins. And therefore when God ſhewed mercy to his people of Iſrael, He is ſaid to have remembred his Covenant, Exod. 2.24. And the Saints of old did uſe in their approaches to God to plead this Covenant and to ground their Faith and Hope on it. Pſal. 74.20. Jer. 14.21.
3. That He will renew and ſanctify our natures, and write his Law upon our hearts.
4. That He will put his fear into our hearts that we ſhall not depart from him. Jer. 32.40. and ſo will preſerve us by his grace and power from total and final Apoſtacy.
5. That no outward thing that He ſees good for us, ſhall be wanting to us.
6. That He will give us Eternal glory in the other life.
And as it is called a Covenant with reference to …od, ſo 'tis called a Teſtament with reference to Chriſt, who by his blood and death confirmed it, and as a Teſtator bequeathed life and ſalvation to all penitent Believers; He having all power and auth…rity given him both in Heaven and Earth. Mat. 28.18.
2. Let us bleſs God that we were born under the beſt diſpenſation of the Covenant of Grace. 'Tis an unvaluable mercy to be born under the new Covenant or Goſpel diſpenſation. This is called a bettter Covenant, as being eſtabliſhed on better promiſes, Heb. 8.6. viz. more ſpiritual, more clear, and more extenſive. The old was a miniſtration of the letter, 2 Cor. 3.6, 7, 8. It literally declared what was to be done, but comparatively there was little ſpiritual ability afforded for the performing of the things injoyned; I ſay comparatively the old had but a weak operation in reſpect of the new. Not that the old had no Spiritual efficacy; For many under it were eminent in Grace, as Abraham, Moſes, Joſiah, Hezekiah, &c. but the more plentiful effuſion of the Spirit was reſerved till Chriſts Aſcenſion.
3. As ever we expect to injoy the priviledges and benefits of the Covenant of Grace, let us make conſcience to perform the conditions therein required, which are theſe.
1. Repentance, which is a Grace neceſſary to prepare us to receive Chriſt.
2. Faith in Chriſt. We cannot become the Children of God, but by Faith in Chriſt Jeſus, Gal. 3.26.
3. Obedience which is a grace neceſſary to inable us to walk anſwerably to this holy Covenant, Deut. 10.12, 13. And now Iſrael, what doth the Lord thy God require of thee, but to fear the Lord thy God, to walk in all his ways, and to love him, and to ſerve the Lord thy God with all thy heart, and with all thy ſoul? To keep the Commandments of the Lord and his Statutes which I command thee this day for thy good.