The Marrow of Modern Divinity, Dialogue (1 of 4)
THE MARROVV OF Modern Divinity.
Interlocutors:
EVANGELISTA, a Minister of the Gospel.
NOMISTA, a Legalist.
ANTINOMISTA, an Antinomian.
NEOPHYTUS, a young Christian.
Nomista.
SIR, My neighbour Neophytus and I, having lately had some conference with this our friend and acquaintance Antinomista, about some points of Religi…n, wherein he differing from us both, at last …id he would be contented to be judged by …ou our Minister: therefore have we made bold to come unto you, all three of us, to pray you to heare us, and judge of our differences.
Evan.
You are all of you very welcome to me, and if you please to let me heare what your differences are, I will tell you what I think.
Nom.
The truth is, Sir, he and I differ in very many things, but more especially about the Law: for I say the Law ought to be a rule of life to a believer, and he saith it ought not.
Neo.
And surely, Sir, the greatest difference betwixt him and I, is this: He would perswade me to believe in Christ, and bids me rejoyce in the Lord, and live merrily, though I feel never so many corruptions in my heart, yea though I be never so sinfull in my life; the which I cannot do, nor I think ought not to do, but rather to feare, and sorrow, and lament for my sins.
Anti.
The truth is, Sir, the greatest difference is betwixt my feiend Nomista and I, about the Law, and therefore that is the greatest matter we come unto you about.
Evan.
Tit. 3.9I remember, the Apostle Paul willeth Titus to avoyd contentions and strivings about the Law, because they are unprofitable and vain: and so I feare me yours have been.
Nom.
Sir, for mine own part I hold it very meet, that every true Christian should be very zealous for the holy Law of God, especially now when a company of these Antinomians do set themselves against it, and do what they can quite to abolish it, and utterly to root it out of the Church: surely, Sir, I think it not meet they should …ive in a Christian Common-wealth.
Evan.
I pray you, neighbour Nomista, be not so hot, neither let us have such unchristianlike expressions amongst us, and let us reason together in love,1 Cor. 4.21. and with the spirit of meeknesse, as Christians ought to do. I confesse with the Apostle,Gal. 4.18. it is good to be zealously affected alwayes in a good thing: But yet as the same Apostle said of the Jews, so I feare me I may say of some Christians, that they are zealous of the Law, Act. 21.20yea some would be Doctors of the Law, and yet neither understand what they say, 1 Tim. 1.17.nor whereof they affirm.
Nom.
Sir, I make no doubt but that I both know what I say, and whereof I affirm, when I say and affirm, that the holy Law of God ought to be a rule of life to a believer; For I dare pawn my soule of the …ruth of it.
Evan.
But what Law do you mean?
Nom.
Why Sir, what Law do you think I mean? Is there any more Lawes then one▪
Evan.
Yea, in the New Testament the… is mention made of a three-fold Law, … wit,Rom. 3.27 Gal. 6.2. the law of works, the law of faith, an… the law of Christ: and therefore I pray yo… tell me, when you say the Law ought to b… a rule of life to a believer, which of their three Lawes you mean?
Nom.
Sir, I know not the difference betwixt them; but this I know, that the Law of the Ten Commandements, commonly called the Morall Law, ought to be a rule of life to a believer.
Evan.
But the Law of the Ten Commandements, or Morall Law, may be either said to be the matter of the law of works or the matter of the law of Christ; and therefore I pray you tell me in whether o… these senses you conceive it ought to be … rule of life to a believer?
Nom.
Sir, I must confesse I do not know what you mean by this distinction; but thi… I know, that God requires that every Christian should frame and lead his life according to the rule of the Ten Commandements, the which if he do, then may he expect the blessing of God both upon his soule and body, and if he do not, then can he expect nothing else but his wrath and curse upon them both.
Evan.
The truth is, neighbour Nomista, …he Law of the Ten Commandements, as it … the matter of the Law of Works, ought not to be a rule of life to a believer: but in thus saying, you have affirmed that it ought, and therefore therein you have erred from the truth. And now friend Antinomista, that I may also know your judgement, when you say the Law ought not to be a rule of life to a believer, I pray you tell me what Law you mean?
Ant.
Why, I mean the Law of the Ten Commandements.
Evan.
But whether do you mean that Law, as it is the matter of the law of works, or as it is the matter of the Law of Christ?
Ant.
Surely, Sir, I do conceive that the Ten Commandements are no way to be a rule of life to a believer, for Christ hath delivered him from them.
Evan.
But the truth is, the law of the Ten Commandements, as it is the matter of the law of Christ, ought to be a rule of life to a believer; and therefore you having affirmed the contrary, have therein also er…ed from the truth.
Nom.
The truth is, Sir, I must confesse, … never took any notice of this three-fold …aw, which it seems is mentioned in the New Testament.
Ant.
And I must confesse, if I took any notice of them, I never understood them.
Evan.
Well, give me leave to tell you, that so far forth as any man comes short of the true knowledge of this threefold Law, so far forth he comes short both of the true knowledge of God, and of himself; And therefore I wish you both to consider of it.
Nom.
Sir, if it be so, you may do well to be a means to inform us, and help us to the true knowledge of this threefold Law; and therefore I pray you first tell us what is meant by the law of works?
Evan.
The law of works, opposed to the law of faith,Bal on the Cov. of grace, p. 9. Com. pla. eng. p. 118. Rom. 3.27. holds forth as much as the covenant of works: for it is manifest, saith Musculus, that the word which signifieth covenant or bargain, is put for law; so that you see the Law of works, is as much to say as the Covenant of works, the which Covenant the Lord made with all mankinde in Adam before his fall, the summe whereof was,Lev. 18.5. Gen. 2.17. Ames. med. Eng. p. 48. Do this, and thou shalt live; And, If thou do it not, thou shalt die the death. In which Covenant there was first contained … precept, Do this; Secondly, a promise joyned unto it, If thou do it, thou shalt live ▪ Thirdly, a like threatning, If thou do it not, thou shalt die the death. Imagine, saith Musculus, that God had said to Adam, Lo, to the intent that thou maist live,Com. pla. p. 31. I have given thee liberty to eat, and have given thee abundantly to eat: let all the fruits of Paradise be in thy power, one tree except, which see thou touch not, for that I keep it to mine own authority: the same is the tree of knowledge of good and evill, If thou touch it, the meat thereof shall not be life, but death.
Nom.
But Sir, you said that the Law of the Ten Commandements, or Morall Law, may be said to be the matter of the Law of works: and you have also said, that the Law of works is as much to say as the Covenant of works: whereby it seems to me you hold that the Law of the Ten Commandements was the matter of the Covenant of works which God made with all mankind in Adam before his fall.
Evan.
That's a truth agreed upon by all Authors and Interpreters that I know:Downham▪ on Just. p. 443.465. And indeed, the Law of works (as a learned Author saith) signifies the Morall law; and the Morall law strictly and properly taken, signifies the Covenant of works.
Nom.
But Sir, what is the reason you call it but the matter of the covenant of works?
Evan.
The reason why I rather chuse to call the Law of the Ten Commandements the matter of the Covenant of works, then the Covenant it self, is because I conceive that the matter of it cannot properly be called the covenant of works, except the form be put upon it, that is to say, except the Lord require, and man undertake to yield perfect obedience thereunto, upon condition of eternall life and death: And therefore till then it was not a covenant of works betwixt God and all mankinde in
Adam.
As for example, you know, that although a servant have an ability to do a masters work, and though a master have wages to bestow upon him for it, yet is there not a covenant betwixt them till they have thereupon agreed. Even so, though man at the first had power to yield perfect and perpetuall obedience to all the Ten Commandements, and God had an eternall life to bestow upon him, yet was there not a covenant betwixt them till they were thereupon agreed.
Nom.
But Sir, you know there is no mention made in the book of Genesis, of this covenant of works, which you say was made with man at first.
Evan.
Bal on the Covenant p. 6.Though we read not the word Covenant betwixt God and man, yet have we there recorded what may amount to as much; for God provided and promised to Adam eternall happinesse, and called for perfect obedience, which appears from Gods threatning, Gen. 2.17. For if man must die if he disobeyed, it implies strongly, that Gods covenant was with him for life, if he obeyed.
Nom.
But Sir, you know the word Covenant signifies a mutuall promise,Walker on the Covenant, p. 39. bargain, and obligation betwixt two parties. Now though it is implied, that God promised man to give him life if he obeyed, yet we read not that man promised to be obedient.
Evan.
I pray take notice, that God doth not alwayes tie man to verball expressions,Bal on the Covenant p. 5. but doth often contract the Covenant in reall impressions in the heart and frame of the creature: And this was the manner of covenanting with man at the first, for God had furnished his soule with an understanding mind,Calv instit. fol. eng. p. 8. Eccl. 7.27 whereby he might discern good from evill, and right from wrong, and not only so, but also in his will was most great uprightnesse, and his instrumentall parts were orderly framed to obedience: the truth is, God did ingrave in mans soule, wisdom, and knowledge of his will, and works, and integrity in the whole soule, and such a fitnesse in all the powers thereof, that neither the mind did conceive, nor the heart desire,Basting, cat. p. 9. nor the body put in execution any thing but that which was acceptable to God: so that man endowed with these qualities, was able to serve God perfectly.
Nom.
But Sir, how could the Law of the Ten Commandements be the matter of this Covenant of works, when they were not written, as you know, till the time of Moses.
Evan.
Though they were not written in tables of stone untill the time of Moses, yet were they written in the tables of mans heart in the time of Adam; for we read, that man was created in the image or likenesse of God,Vrsin. cat. p. 517. Calv inst. p. 190. Col. 3.10. Eph. 4.34. Gen. 1.27. And the ten Commandements are a doctrine agreeing with the eternall wisdome and justice that is in God, wherein he hath so painted out his own nature, that it doth in a manner expresse the very image of God. And doth not the Apostle say, that the image of God consists in knowledge, righteousnesse, and true holinesse, and is not knowledge, righteousnes, & true holines the perfections of both the tables of the law.Treat. of effectuall Cal. p. 20. or thereabouts. And indeed, saith M. Rollock, it could not wel stand with the justice of God to make a Covenant with man under the condition of holy & good works, & perfect obedience to his Law, except he had first created man holy & pure, and ingraven his law in his hart whence those good works should proceed.
Nom.
But yet I cannot but marvell that God, in making the covenant with man, did make mention of no other commandement then that of the forbidden fruit.
Evan.
Do not marvell at it,Hugo Gr…. defens. fid. p. 71. for by that one species of sin, the whole genus or kind is shewn, as the same Law being more clearly unfolded, Deut. 27.26. Gal. 3.10. doth expresse: And indeed, in that one Commandement the whole worship of God did consist, as, obedience, honour, love, confidence, and religious feare, together with the outward abstinence from sin, and reverent respect to the voice of God. Yea, herein also consisted his love, and so his whole duty to his neighbour:Lightfoot miscela. p. 282. so that as a learned writer saith, Adam heard as much in the garden, as Israel did at Sinai, but only in fewer words, and without thunder.
Nom.
But sir, ought not man to have yielded perfect obedience to God, though this Covenant had not been made betwixt them?
Evan.
Yea indeed, perfect and perpetuall obedience was due from man unto God, though God had made no promise to man; for when God created man at first, he put forth an excellencie from himself into him, and therefore it was the bond and tie that lay upon man to return that again unto God, so that man being Gods creature by the law of creation,Reynolds on Ps. … p. 403. he owed all obedience and subjection to God his creator.
Nom.
Why then was it needfull that the Lord should make a covenant with him, by promising him life, and threatning him with death.
Evan.
Reynolds on Psal. 110. p. 405For answer hereunto, in the first place I pray you understand, that man was a reasonable creature, and so out of judgement, discretion and election, able to make choice of his way, and therefore it was meet there should be such a covenant made with him, that he might according to Gods appointment serve him after a reasonable manner. Secondly, it was meet there should be such a covenant made with him,…ibbens on Gen. p. 77. to shew that he was not such a Prince on earth, but that he had a Soveraigne Lord; therefore God set a punishment upon the breach of his commandement,Bal on the Cov. p. 11. that man might know his inferiority, and that things betwixt him and God, were not as betwixt equals. Thirdly, it was meet there should be such a covenant made with him, to shew that he had nothing by personall,Reyn. on Psal. 110. …. 406. immediate, and underived right, but all by gift and gentlenesse: so that you see it was an equall covenant, which God out of his prerogative royall made with mankind in Adam before his fall.
Nom.
Well, Sir, I do perceive that Adam and all mankind in him were created most holy.
Evan.
Yea, and most happy too, for God placed him in paradise in the middest of all delightfull pleasures and contents, wherein he did enjoy most near and sweet communion with his Creator, in whose presence is fulnesse of joy, and at whose right hand is pleasures for evermore. Ps. 16.11.So that if Adam had received of the tree of life, Walker on the Covenant, p. 89.by taking and eating of it while he stood in the state of Innonencie before his fall, he had certainly been established in a happy estate for ever, and could not have been seduced and supplanted by Sathan, as some learned men do think, and as Gods own words seem to imply, Gen. 3.22.
Nom.
But it seemeth that Adam did not continue in that holy and happy estate.
Evan.
No indeed,M. Slat. on the 2… Cov. for he disobeyed Gods expresse command, in eating the forbidden fruit, and so became guilty of the breach of the Covenant.
Nom.
But Sir, how could Adam, who had his understanding so sound, and his will so free to choose good, be so disobedient to Gods expresse command?
Evan:
Though he and his will were both good, yet were they mutably good,Deut, Pathw. p. 304. so that he might either stand or fall at his own election or choice.
Nom.
But why then did not the Lord create him immutable? or why did he not so over-rule him in that action, that he might not have eaten the forbidden fruit?
Evan.
Reynolds on Psal. 110. pag. 406.The reason why the Lord did not create him immutable, was because hee would be obeyed out of judgement, and free choice, and not by fatall necessity, and absolute determination; and withall let me tell you, it was not reasonable to restraine God to this point, to make man such a one as would not,C…l. Instit. p. 81. or could not sin at all, for it was at his choice to create him how he pleased, but why he did not uphold him with strength of stedfast continuance, that resteth hidden in Gods secret Counsell: howbeit this we may certainly conclude, that Adams state was such, as served to take away from him all excuse, for he received so much, that of his own will he wrought his own destruction, because that act of his was a wilfull transgression of a Law,Reynolds on Ps. 110 p. 406. under the precepts whereof he was most justly created, and unto the malediction whereof hee was as necessarily and righteously subject if he transgressed; for as by being Gods creature he was to be subject to his will, so by being Gods prisoner, he was as justly subject to his wrath, and that so much the more, by how much the precept was most just, the obedience more easie, the transgression more unreasonable, and the punishment more certaine.
Nom.
And was Adams sinne and punishment imputed unto his whole offspring?
Evan.
Yea indeed, for saith the Apostle, Death passed upon all men, Rom. 5.12for that all have sinned, or, in whom all have sinned, that is, in Adam; the very truth is,Cal. Iustit. p. 106, 107 Adam by his fall threw down our whole nature headlong into the same destruction, and drowned his whole off-spring in the same gulfe of misery: and the reason is, because by Gods appointment he was not to stand or fall, as a single person only,Goodwin Trium. Faith. p. 85 but as a common publike person, representing all mankind to come of him, therefore as all that happinesse, all those gifts and endowments which were bestowed upon him, were not bestowed upon him alone, but also upon the whole nature of man, and as that Covenant which was made with him, was made with whole mankinde; even so he by breaking Covenant lost all,Pemble vind fid. p. 99. as well for us, as for himselfe, as he received all for himselfe and us, so he lost all both for himselfe and us.
Nom.
Then Sir it seemeth that by Adams breach of Covenant, all man-kinde was brought into a miserable condition.
Evan.
All mankind by the fall of Adam received a twofold damage; first a deprivation of all originall goodnesse: Secondly an habituall naturall pronenesse to all kind of wickednesse;Seven gold. cand. p. 3. for the image of God, after which they were created,Basting Cat. p. 10. was forthwith blotted out, and in place of wisdome, righteousnesse and true holinesse, came blindnesse, uncleanesse, falshood and injustice: the very truth is, our whole nature was thereby corrupted, defiled, deformed, depraved,Vrban. Reg. in ch. ser. to Ema…s. p. 12. infected, made infirme, fraile, malignant, full of venome, contrary to God, yea enemies and rebels unto him; so that, saith Luther, this is the title we have received from Adam, Chos. Ser. p. 9.in this one thing we may glory, and in nothing else at all, namely, that every Infant that is born into this world, is wholly in the power of sinne, death, Sathan, hell, and everlasting damnation: nay, saith Musculus, the whirlpoole of mans sinne in paradise,Com. pla. p. 14. is bottomlesse and unsearchable.
Nom.
But Sir, me thinks it is a strange thing, that so small an offence as the eating of the forbidden fruit seemes to be, should plunge whole mankind into such a gulfe of misery.
Evan.
Though at the first glance it seem to be a small offence; yet if you look more wishly upon the matter,Reynolds on Ps. 110 p. 407. it will appeare to be an exceeding great offence, for thereby intolerable injury was done unto God: as first, his dominion and authority in his holy command was violated; Secondly, his justice, truth and power, in his most righteous threatnings, were despised; Thirdly, his most pure and perfect image, wherein man was created in righteousnesse and true holinesse, was utterly defaced; Fourthly, his glory, which by an active service the creature should have brought to him, was lost and despoiled: nay,Lightfoot miscela. p. 183. how could there be a greater sin committed, then that, when Adam at …hat one clap brake all the ten Commandements.
Nom.
Did he break all the ten Comman…ements, say you, Sir, I beseech you shew …e wherein?
Evan.
1. He chose himself another God,Ibid. when he followed the Devil.
2. He idolized and defiled his own belly, …s the Apostles phrase is, He made his belly …is god.
3. He took the name of God in vain, when …e believed him not.
4. He kept not the rest and estate where… God had set him.
5. He dishonoured his Father which was heaven, and therefore his dayes were not prolonged in that land which the Lord his God had given him.
6. He massacred himselfe, and all his posterity.
7. From Eve he was a virgin, but in eyes and minde he committed spirituall fornication.
8. He stole (like Achan) that which God had set aside not to be medled with, and this his stealth is that which troubles all Israel, the whole world.
9. He bare witnesse against God, when he believed the witnesse of the Devill above him.
10. He coveted an evill covetousnesse like Amnon, which cost him his life, and al… his progeny. Now whosoever consider… what a nest of evils here were committed a… one blow,Com. pla. p. 13. must needs, with Musculus, se… our case to be such, that we be compelled every way to commend the justice of God and to condemn the sin of our first parents saying concerning all mankinde, as the Prophet Hosea doth concerning Israel, O Israel thou hast destroyed thy self.Hos. 13.9.
Nom.
But Sir, had it not been possibl… for Adam both to have holpen himself and his posterity out of this misery, by renewing the same covenant with God, and keeping it for afterwards?
Eva.
O no,Bolton, true boun▪ p. 135. he covenant of works was a covenant no way capable of renovation, when he had once broke it he was gone for ever, because it was a covenant between two friends, bu… f…llen man was become an enemy: And besides, it was an impossible thing for Adam to have performed the conditions which now the justice of God did necessarily require at his hands, for he was now become liable to the payment of a double debt, to wit, the debt of satisfaction for his sin committed in time past, and the debt of perfect and perpetuall obedience for the time to come: and he was utterly unable to pay either of them.
Nom.
Why was he unable to pay the debt of satisfaction for his sin committed in time past?
Evan.
Because his sin in eating the forbidden fruit, (for that is the sin I mean) was committed against an infinite and eternall good,Vrsin. cat. p. 112. and therefore merited an infinite satisfaction, which was to be either some temporall punishment equivalent to eternall damnation, or eternall damnation it self. Now Adam was a finite creature, therefore between finite and infinite there could be no proportion, so that it was impossible for Adam to have made satisfaction by any temporall punishment, and if he had undertaken to have satisfied by an eternall punishment, he should alwayes have been satisfying, and never have satisfied, as is the … of the damned in hell.
Nom.
And why was he unable to pay the debt of perfect and perpetuall obedience for the time to come?
Evan.
Vrsin. cat. p. 112.Because his precedent power … obey, was by his fall utterly impaired, fo… thereby his understanding was both feeble… and drowned in darknesse, and his will was made perverse, and utterly deprived of all power to will well, and his affections were quite set out of order,Cal. Instit. p. 117. and all things belonging to the blessed life of the soule were extinguished both in him and us, so that he wa… become impotent,Bolton, true boun. p. 133. yea dead, and therefor… not able to stand in the lowest terms to per…form the meanest condition: the very truth is, our father Adam falling from God, di… by his fall so dash himself and us in peeces that there was no whole part left either … him, or us, fit to ground such a Covenan… upon. And this the Apostle witnesseth, both when he saith,Rom. 5.6. Rom. 8.2. We are of no strength; And, The Law was made weak, because of th… flesh.
Nom.
But Sir, might not the Lord have pardoned Adams sinne, without satisfaction?
Evan.
O no, for Justice is essentiall in …, and it is a righteous thing with God, … every transgression receive a just recom…nce, and if recompence be just, it is un…st to pardon sin, without satisfaction; and …ough the Lord had pardoned and forgiven … former transgression, and so set him in … former condition of amity and friend…ip, yet having no power to keep the Law …erfectly, he could not have continued …erein.
Nomista.
And is it also impossible for … of his posterity to keep the Law per…ctly?
Evan.
Yea indeed, it is impossible for any …eer man, in the time of this life, to keep it …erfectly, yea though he be a regenerate …an; for the Law requireth of man, that he …ve the Lord with all his heart, soule and …ight; and there is not the holiest man that …, but he is flesh as wel as spirit, in all parts …nd faculties of his soule, and therefore can…ot love the Lord perfectly: yea, and the …aw forbiddeth all habituall concupiscence, …ot only saying, thou shalt not consent to lust, …ut thou shalt not lust. It doth not only …ommand the binding of lust, but forbids …so the beeing of lust: And who in this case …an say, my heart is clean?
Antin.
Then friend Nomista, take notice I pray, that as it was altogether impossible for Adam to return unto that holy and happy estate wherein he was created, by the same way he went from it, so is it for any of his posterity; and therefore I remember one saith very wittily,Lightfoot miscela. p. 282. the Law was Adams lease when God made him tenant of Eden, the conditions of which bond when he kept not, he forfeited himself and all us. God read a lecture of the Law to him before he fell, to be a hedge to him to keep him in Paradise: but when Adam would not keep within compasse, this Law is now become as the flaming sword at Eden gate, to keep him and his posterity out.
Nom.
But Sir, you know that when a Covenant is broken, the parties that were bound, are freed and released from their ingagements, and therefore me thinks both Adam and his posterity should have been released from the covenant of works, when it was broken, especially considering they have no strength to perform the condition of it.
Evan.
Indeed it is true in every Covenant, if either party fail in his duty, and perform not his condition, the other party i… thereby freed from his part, but the party failing is not freed ti…l the other release him▪ and therefore though the Lord be freed from performing his condition, that is, from giving to man eternall life; yet so is not man from his part: no, though strength to obey be lost, yet man having lost it by his own default, the obligation to obedience remains still, so that Adam and his off-spring are no more discharged of their duties, because they have no strength to do them, than a debtor is quitted of his bond, because he wants money to pay it. And thus, neighbour Nomista, I have according to your desire, endeavoured to help you to the true knowledge of the Law of Works.
Ant.
I beseech you, Sir, proceed to help us to the true knowledge of the Law of Faith.
Evan.
The Law of faith is as much to say as the Covenant of grace, or the Gospel, which signifieth good, merry, glad,Tindal, path. to holy scrip. p. 378. 2 Tim. 1.9▪ Eph. 3 11. Rom. 1.2. Gal. 4.4. and joyfull tidings, that is to say, that God, to whose eternall knowledge all things are present, and nothing past, or to come, foreseeing mans fall before all time purposed, and in time promised, and in the fulnesse of time performed, the sending of his sonne Jesus Christ into the world, to help and deliver fallen mankind.
Ant.
I beseech you, Sir, let us heare more of these things, and first of all shew how we are to conceive of Gods eternall purpose in sending of Jesus Christ.
Evan.
Reynolds on Ps. 110. p. 407, 408Why here the Learned frame a kind of conflict in Gods holy attributes, and by a liberty which the Holy Ghost from the language of holy Scripture alloweth them, they speak of God after the manner of men, as if he were reduced to some straits and difficulties, by the crosse demands of his severall Attributes:Williams, 7 gold. can. p. 319. for Truth and Justice stood up and said, that man had sinned, and therefore man must die; and so called for the condemnation of a sinfull, and therefore worthily accursed creature: or else they must be violated: for thou saidst (say they to God) in what day that thou eatest of the tree of the knowledge of good and evill, thou shalt die the death. Mercy on the other side pleaded for favour, and appeales to the great Court in Heaven, and there it pleads, saying, Wisdome,Hooker, …ouls just. p. 177. and power, and goodnesse, have been all manifest in the Creation; and Anger and Justice, they have been magnified in mans misery that he is now plunged into by his fall; but I have not yet been manifested: O, let favour and compassion be shewed towards man, wofully seduced and overthrown by Sathan. O, said they unto God, it is a royall thing to relieve the distressed; and the greater any one is, the more placable and gentle he ought to be. But Justice replied, If I be offended, I must be satisfied and have my right, And therefore I require, that man who hath lost himself by his disobedience,Cal. Instit. p. 117. should for remedy set obedience against it, and so satisfie the judgement of God. Therefore the wisdome of God became an umpire, and devised a way to reconcile them, concluding, that before there could be reconciliation made, there must be two things effected; first,Reynolds, Psal. 110. p. 408. a satisfaction of Gods justice; secondly, a reparation of mans nature: which two things must needs be effected by such a middle and common person, that had both zeal toward God, that he might be satisfied, and compassion toward man that he might be repaired. Such a person, as having mans guilt and punishment translated on him, might satisfie the justice of God, and as having a fulnesse of Gods spirit and holinesse in him, might sanctifie and repaire the nature of man: And this could be none other but Jesus Christ,Ibid. one of the three persons of the blessed Trinity; And therefore he, by his Fathers ordinacion, his own voluntary susception, and the holy Spirits sanctification, was fitted for the businesse: whereupon there was a speciall covenant, or mutuall agreement made between God and Christ,Ames. med. p. 74. as is expressed, Isa. 53. vers. 10. That if Christ would make himselfe a sacrifice sacrifice for him, then he should see his seed, he should prolong his dayes, and the pleasure of the Lord should prosper by him. Th. Goodw. Christ set forth, p. 75So, in Psal. 89.19. the mercy of this Covenant between God and Christ, under the type of Gods covenant with David, are set forth: Thou spakest in vision to thy Holy one, and saidst, I have laid help upon one that is mighty, or as the Chaldee expoundeth, one mighty in the Law. Ainsworth on the text. Goodw. Christ set forth, p. 75As if God had said concerning his elect, I know that these will break, and never be able to satisfie me, but you are a mighty and substantiall person, able to pay me, therefore I will look for my debt of you, (as Paraeus well observes) God did as it were say to Christ, What they owe me, I require it all at your hands. Then said Christ, Lo, I come to do thy will ▪ In the volume of thy book it is written of me,Ps. 40.7, 8 I delight to do thy will O my God, yea, thy Law is in my heart. Thus Christ assented, and from everlasting stroke hands with God,Cal. Instit. p. 117. to put upon him mans person, and to take upon him his name, and to enter in his stead in obeying his father, and to do all for man that he should require, and to yield in mans flesh the price of the satisfaction of the just judgment of God, and in the same flesh to suffer the punishment that man had deserved; And this he undertook under the penalty that lay upon man to have undergone: and thus was Justice satisfied, and Mercy magnified by the Lord Jesus Christ, and so God took Christs single bond, whence Christ is not only called the Surety of the Covenant for us Heb. 7 22. but the Covenant it self ▪ Isa. 49 8. And God laid all upon him, that he might be sure of satisfaction, protesting that he would not deale with us, nor so much as expect any payment from us, such was his grace. And thus did our Lord Jesus Christ enter into the same covenant of works that Adam did, to deliver believers from it;Hookers souls just. p. 174 Goodwin, Christ set forth, p. 83, 84. he was contented to be under all that commanding, revenging authority which that Covenant had over them, to free them from the penalty of it; and in that respect Adam is said to be a type of Christ, as you have it Rom. 5.14. Who was the type of him that was to come. Unto which purpose the … which the Apostle gives these two, Ch…ist and Adam, are exceeding observable: he cals Adam the fi…st man, 1 Cor. 15, 47.and Christ our Lord the second man, speaking of them as if there never had been any more men in the world besides these two, thereby making them the head and root of all mankind, they having as it were the rest of the sons of men included in them:1 Cor. 15.58. the first man is called the earthly man, the second man Christ is called the Lord from heaven. The earthly man had all the sons of men born into the world, included in him, and is so called in conformity unto them. The second man Christ is called the Lord from heaven, who had all the elect included in him, who are said to be the first-borne, and to have their names written in heaven, Heb. 12.13. and therefore are oppositely called heavenly men: so that these two, in Gods account, stood for all the rest. And thus you see, that the Lord willing to shew mercy to the creature fallen,Bal of the cov. p. 289 and withall to maintain the authority of his Law, took such a course as might best manifest his clemencie and severity;Ibid. p. 287 208. Christ entred into covenant, and became surety for man, and so became liable to many ingagements; for he that answers as a surety, must pay the same sum of money that the debtor oweth.
And thus have I endeavoured to shew you how we are to conceive of Gods eternall purpose in sending of Jesus Christ to help and deliver fallen mankind.
Ant.
I beseech you, Sir, proceed also to the second thing, and first tell us, when the Lord began to make a promise to help and de…ver fallen mankind?
Evan.
Even the same day that he sinned, w…hich was the very same day he was created; for Adam by his sin being become the child of wrath, and both in body and in soule subject to the curse, and seeing nothing due to him but the wrath and vengeance of God, he was afraid, Gen. 3.1… ▪and sought to hide himself from the presence of God; whereupon the Lord promised Christ unto him, saying to the serpent,vers. 15. I will put enmity between thee and the woman, and between thy seed and her seed; He, that is to say the seed of the woman (for so is the Hebrew text) shall break thy head, and thou shalt bruise his heele. This promise of Christ the womans seed, Vrban Reg. on Christs sermon to Ema….was the Gospel, and the only comfort of Adam, Abel, Enoch, Noah, and the rest of the godly Fathers, untill the time of Abraham.
Nom.
I pray you, Sir, what ground have you to think that Adam fell the same day he was created?
Evan.
My ground for this opinion, is Psal. 94.12. which text in the Hebrew is thus read: Adam being in honour, Ainsworth.did not lodge a night in it.
Ant.
But Sir, do you think that Adam and those others did understand that promised seed to be meant of Christ?
Evan.
Who can make any doubt but that the Lord had acquainted Adam with Christ, betwixt the time of his sinning & the time of his sacrificing, though both on a day.
Ant.
But did Adam offer sacrifice?
Evan.
Lightfoot miscela. p. 186. V…ug meth on Bib p. 15 Walker on Cov. p. 59.Can you make any question, but that the bodies of those beasts, whose skins went for a covering for his body, were immediately before offered in sacrifice for his soul…? Surely those skins could be none other but of beasts slain and offered in sacrifice; for before Adam fell, beasts were not subject to mortality, nor slaying; And Gods cloathing of Adam and his wife with skins, signified that their sin and shame was covered with Christs righteousnesse. And questionlesse the Lord had taught him, that his sacrifice did signifie his acknowledgment of his sin,Gibben… on Gen. and that he looked for the seed of the woman promised to be slain in the evening of the world, thereby to appease the wrath of God for his offence, the which undoubtedly he acquainted his sons, Cain and Abel with, when he taught them also to offer sacrifice.
Ant.
But how doth it appeare, that this his sacrificing was the very same day that he sinned?
Evan.
It is said, Ioh. 7.13. concerning Christ, …hat they sought to take him, yet no man laid hands on him, Mar. 14.42.because his houre was not yet come But after that, when the time of his sufferings was at hand, he himself said, The houre is come: Mar. 15.34, 32.which day is expresly set down by the Evangelist Mark to be the sixth day, and ninth houre of that day, when Christ, through the eternall Spirit, Heb. 9.14.offered up himself without spot to God. Now if you compare this with Exod. 12.6. you shall find, that the Paschall Lamb, a most lively type of Christ, was offered the very same day and houre, even the 6. day,Ainsworth on the text. and 9. houre of the day, which was at 3 of the clock in the afternoon: and the Scripture testifieth that Adam was created the very same sixth day, and gives us ground to think that he sinned the same day. And do not the fore-alleaged Scriptures afford us warrant to believe that it was the very same houre of that day when Christ entred mystically and typically upon the work of redemption,Gen. 1.26 in being offered as a sacrifice for Adams sin? And surely we may suppose that the covenant (as you heard) being broken between God and Adam, Justice would not have admitted of one houres respite before it had proceeded to execution, to the destruction both of Adam and the whole Creation, had not Christ in the very nick of time stood as the Ram (or rather the Lamb) in the bush, and stepped in to perform the work of the covenant. And hence I conceive it is, that St. Iohn cals him the Lamb slain from the beginning of the world;Rev. 13.8. Walker on the Cov. p. 42. For as the first state of creation was confirmed by the covenant which God made with man, and all creatures were to be upheld by meanes of observing the law and condition of that Covenant, so that Covenant being broken by man, the world should have come to ruine, had it not been as it were created anew and upheld by the covenant of grace in Christ.
Ant.
Then, Sir, you think that Adam was saved.
Evan.
Ainsworth on Gen. Gibbens on Gen.The Hebrew Doctors hold, that Adam was a repentant sinner, and say, that he was by wisdome (that is to say by faith in Christ) brought out of his fall, yea and the Church of God doth hold, and that for necessary causes, that he was saved by the death of Christ: yea, saith Mr. Vaughan, it is certain he believed the promise concerning Christ, in whose commemoration he offered continuall sacrifice, and in the assurance thereof he named his wife Heva, that is to say, life; and he called his son Seth, setled, or perswaded in Christ.
Ant.
Well, now I am perswaded that Adam did understand this seed of the woman to be meant of Christ.
Evan.
Assure your self, that not only Adam,V…b. Reg. on Christs serm. to Emaus. but all the rest of the godly fathers did so understand it, as is manifest, in that the Thargum or Chalde bible, which is the ancient translation of Ierusalem, hath it thus: Between thy son, and her son. Duples. trunesse of Chr. relig. p. 226.Adding fur…her by way of comment, So long, O serpent, …s the womans children keep the Law, they …ill thee; and when they cease to do so, thou …tingest them in the heele, and hast power to …urt them much: but whereas for their harm …here is a sure remedy, for thee there is none, for in the last dayes they shall crush thee all to …eeces by means of Christ their king. And …his was it which did support and uphold their faith untill the time of Abraham.
Ant.
What followed then?
Evan.
Why then the promise was turned into a covenant with Abraham and his seed, and oftentimes repeated,Gen. 12.13. Gen. 18.18. Gen. 20.12. that in his seed all nations should be blessed. Which promise and covenant was the very voice it self of the Gospel, it being a true testimony of Jesus Christ,Gal. 3.…. as the Apostle Paul beareth witnesse, saying, The Scripture foreseeing that God would justifie the Gentiles through faith, preached before the Gospel unto Abraham, saying, In thee shall all the nations of the earth be blessed. And the better to confirme Abrahams faith in this promise of Christ, it is said Gen. 14.19. that Melchisedec came forth and met him, and blessed him. Now, saith the Apostle, this Melchisedec was a Priest of the most high God, Heb. 7.12.and king of righteousnesse, and king of peace, without father, Heb. 6.20. Jer. 23 6. Isa. 9 6.and without mother, and so like unto the son of God, who is a Priest for ever after the order of Melchisedec, and both king of righteousnesse, and king of peace, yea and without father as touching his manhood, and without mother as touching his Godhead. Whereby we are given to understand, that it was the purpose of God that Melchisedec should in these particulars resemble the person and office of Jesus Christ the son of God,Dixon on the H…b. and so by Gods own appointment be a type of him to Abraham, to ratifie and confirm the promise made to him and his seed, in respect of the eternall covenant, to wit, That he and his believing seed should be so blessed in Christ, as Melchisedec had blessed him. Nay, let me tell you more, some have thought it most probable, yea and have said, If we search out this truth without partiality,Williams, 7 gold. can. p. 330, 331 we shall find that this Melchisedec which appeared unto Abraham, was none other then the son of God, manifest by a speciall dispensation and priviledge unto Abraham, in the flesh, who is therefore said to have seen his day, and rejoiced, Joh. 8.56. Moreover in Gen. 15. we read, that the Lord did again confirm this covenant with Abraham; for when Abraham had divided the beasts, God came between the parts like a smoking furnace, and a burning lamp,Bal on the cov. p. 49. which as some have thought, did primarily typifie the torment and rending of Christ, and the furnace and fiery lamp did typifie the wrath of God running between, and yet did not consume the rent and torne nature; and the blood of circumcision did typifie the blood of Christ, And the resolved sacrificing of Isaac on mount Moria by Gods appointment,Walker on the cov. p. 63. did prefigure and foreshew, that by the offering up of Christ the promised seed, in the very same place, all Nations should be saved. Now this Covenant thus made and confirmed with Abraham, was renued with Isaac, Gen. 26.4. and made known unto Jacob by Jesus Christ himself;Gen. 32.28.30. Seven gold. cand. p. 322 for that man which wrestled with Jacob, was none other but the man Christ Jesus; for himself said, that Jacob should be called Israel, a wrestler and prevailer with God; and Jacob called the name of the place Peniel, because he had seen God face to face; And Iacob left it by his last will unto his children, in these words, The scepter shall not depart from Iudah, nor a law giver from between his feet, Gen. 49.10. B. Babing. on the text.till Shilo come. That is to say▪ Of Judah shall Kings come one after another, and many in number, till at last the Lord Jesus come, who is King of Kings, and Lord of Lords. Or as the Thargum of Jerusalem, and the Onkelos do translate it, until Christ the ano…nted come.
Nom.
But Sir, are you sure that this promised seed was meant of Christ?
Evan.
The Apostle puts that out of doubt, Gal. 3.16. saying, Now unto Abraham and to his seed were the promises made. He saith not, and to seeds, as of many, but as of one; and to thy seed, which is Christ: and so no doubt but these godly Patriarks did understand it.
Ant.
But Sir, the great promise that was made unto them, as I conceive, and which they seemed to have most regard unto, was the land of Canaan.
Evan.
There is no doubt but that these godly Patriarks did see their heavenly inheritance (by Christ) through the promise of the land of Canaan, as the Apostle testifieth of Abraham, Heb. 11. saying, He sojourned in a strange country, and looked for a city having a foundation, whose builder and maker is God. Whereby it is evident, saith Calvin, Institut. p. 204.that the height and eminency of Abrahams faith, was, the looking for an everlasting life in heaven. The like testimony he gives of Sarah,Heb. 11.10. Isaac, and Jacob, saying, All these dyed in the faith. Implying, that they did not expect to receive the fruit of the promise till after death: And therefore in all their travels they had before their eyes the blessednesse of the life to come; which caused old Jacob to say at his death, Lord, Gen. 49.18.I have waited for thy salvation. The which speech the Chaldee paraphrases expound thus: Our father Jacob said not,Ainsworth on the text. I expect the salvation of Gideon son of Joash, which is a temporall salvation, nor the salvation of Sampson son of Manoah, which is a transitory salvation, but the salvation of Christ the son of David, who shall come and bring unto himself the sons of Israel, whose salvation my soule desireth. And so you see that this Covenant made with Abraham in Christ, was the comfort and support of these and the rest of the godly fathers, untill their departure out of Egypt.
Ant.
And what followed then?
Evan.
Why then Christ Jesus was most clearly manifested unto them in the Passeover lamb; for as that lamb was to be without spot or blemish, Exod. 12.5. even so was Christ, 1 Pet. 1.19. And as that lamb was taken up the tenth day of the first new moon, in March; even so on the very same day of the same monethmonth came Christ to Jerusalem to suffer his passion.Tindal in his works, p. 430. Ainsw. on Exod. And as that lamb was killed on the fourteenth day at even, just then on the same day, and at the same houre, did Christ give up the ghost.Mar. 15.33, 34, 35. And as the blood of that lambe was to be sprinkled on the Israelites doores, Exod. 12.7. Even so is the blood of Christ sprinkled on believers hearts by faith, 1 Pet. 1.2. And their deliverance out of Egypt was a figure of their redemption by Christ: their passing through the Red sea,1 Cor. 10.2, 3, 4. was a type of Baptisme, when Christ should come in the flesh; And their manna in the wildernesse, and water out of the rock, did resemble the sacrament of the Lords supper; and hence it is that the Apostle saith, they did all eat the same spirituall meat, and did all drink the same spirituall drink, for they drank of that spirituall rock that followed them, and that rock was Christ. And when they were come to mount Sinai, the Lord delivered the Ten Commandements unto them.
Ant.
And were the Ten Commandements, as they were delivered to them on mount Sinai, the Covenant of works?
Evan.
Yea indeed were they.
Nom
But by your favour, Sir, you know that these people were the posterity of Abraham, and therefore under that covenant of grace which God made with their father: And therefore I do not think that they were delivered to them as the covenant of works, For (Sir) you know the Lord never delivers the covenant of works to any that are under the covenant of grace.
Evan.
Indeed 'tis true,Bal on the cov. p. 110 the Lord did manifest so much love to the body of this nation, that all the naturall seed of Abraham were externally, and by profession, under the covenant of grace made with their father Abraham, though 'tis to be feared many of them were still under the covenant of works made with their father Adam.
Nom.
But Sir, you know, in the preface to the Commandements, the Lord cals himself by the name of their God in generall, and therefore it should seem that they were all of them the people of God.
Evan.
That is nothing to the purpose,Bal on the cov. p. 213 for many wicked and ungodly men being in the visible Church, and under the externall Covenant, are called the chosen of God, and the people of God. But though they had been all of them believers, yet as the Lord delivered it to them, it would have done them no more hurt than it did them that were.
Nom.
But Sir, was the same covenant of works made with them, that was made with Adam?
Evan.
For the generall substance of the duty, the Law delivered on mount Sinai,Ibid. p. 113 Lightfoot miscela. p. 186. and formerly engraven in mans heart, was one and the same, so that at mount Sinai the Lord delivered no new thing, only it came more gently to Adam before his fall, but after his fall came thunder with it.
Nom.
I, but Sir, as your self said, the ten Commandements, as they were written in Adams heart, were but the matter of the covenant of works, and not the covenant it self, till the form was annexed to them, that is to say, till God and man were thereupon agreed: now we do not find that God, and these people did agree upon any such terms at mount Sinai.
Evan.
No, say you so, do you not remember that the people consented, Exod. 19.8. saying, All that the Lord hath spoken we will do. And do you not remember that the Lord consented, Levit. 18.5. saying, Ye shall therefore keep my statutes and my judgements, which if a man do he shall live in them. And in Deut. 27.26. saying, Cursed is he that confirmeth not all the words of this law to do them. And doth not the Apostle Paul give evidenee than these words were the form of the covenant of works, when he saith Rom. 10.5. Moses describeth the righteousnesse which is of the law, that the man that doth these things shall live in them: & when he saith, Gal. 3.10. For it is writen, Cursed is every one that continueth not in all things which are written in the book of the law, to do them. And in Deut. 4.13. Moses doth in expresse tearmes call it a Covenant, saying, And he declared unto you his Covenant, which he commanded you to perform, even ten Commandamennts, and hee wrote them upon tables of stone. Now this was not the Covenant of grace; for Moses afterwards, Deut. 5.3. speaking of this Covenant, saith, God made not this Covenant with your Fathers, but with you: And by Fathers, all the Patriarkes unto Adam may be meant, saith Mr. Aynsworth, who had the promise of the Covenant of Christ: therefore if it had been the Covenant of grace, he would have said, God did make this covenant with them, rather then that he did not.
Nom.
And do any of our godly and moderne witers, agree with you in this point?
Evan.
Yea indeed, Polanus saith,Subst. of Relig. octav. eng. p. 184, 185 the Covenant of workes, is that in which God promiseth everlasting life unto a man, that in all respects performeth perfect obedience to the Law of workes, adding thereunto threatnings of eternall death, if hee shall not performe perfect obedience thereunto. God made this Covenant in the beginning with the first man Adam, whilst hee was in the first estate of integrity; the same Covenant God did repeat and make againe by Moses, with the people of Israel. And Dr. Preston saith,New Cov. p. 317. the Covenant of workes runs in these termes, Do this and thou shalt live, and I will be thy God. This was the Covenant which was made with Adam, and the Covenant that is expressed by M…ses in the Morall law. And Mr. Walker saith, that the first part of the covenant which God made with Israel at Horeb,O… cov. p. 128. was nothing else but a renewing of the old covenant of works which God made with Adam in paradise.Bolton, true boun. p. 23. And it is generally laid down by our Divines, that we are by Christ delivered from the Law, as it is a Covenant.
Nom.
But Sir, were the children of Israel at this time better able to perform the condition of the covenant of works, than either Adam, or any of the old Patriarks, that God renewed it now with them, rather then before?
Evan.
No indeed, God did not renew it with them now, and not before, because they were better able to keep it, but because they had more need to be made acquainted what the covenant of works is, then those before: for though 'tis true, the Ten Commandements which were at first perfectly written in Adams heart, were much obliterated by his fall, yet some impressions and reliques thereof still remained, and Adam himself was very sensible of his fall,Rom. 2.15 and the rest of the fathers were holpen by traditions,In M. Bolton, p. 371. And (saith Cameron) God did speak to the Patriarchs from heaven, yea and he spake unto them by his Angels. But now by this time sin had almost obliterated and defaced the impressions of the Law written in their hearts,Bullinger, com. plac. and by their being so long in Egypt, they were so corrupted, that the instructions and ordinances of their fathers were almost all worne out of mind, and their fall in Adam was almost forgotten, as the Apostle testifieth, saying,Rom. 5.1… Before the time of the Law sin was in the world, yet did they not impute it to themselves, because there was no Law. Nay in that long course of time betwixt Adam and Moses, men had forgotten what was sin; so that although God had made a promise of blessing to Abraham, and to all his seed that would plead interest in it, yet these people at this time were proud, and secure, and heedlesse of their estate; and though sin was in them, and death raigned over them, yet they being without a law to evidence this sin and death unto their consciences, they did not impute it unto themselves, they would not own it nor charge themselves with it, and so by consequence found no need of pleading the promise made to Abraham; Therefore the Law entred, that Adams offence,Rom. 5.2… and their own actuall transgression might abound. So that now the Lord saw it needfull that there should be a new edition and publication of the covenant of works, the sooner to compell the elect unbeleevers to come to Christ the promised seed, that the grace of God in Christ to the elect beleevers might appeare the more exceeding gracious; so that you see the Lords intention therein was, that they by looking upon this Covenant, might be put in mind what was their dutie of old, when they were in Adams loines,Pembl. …ind. fid. p. 155. yea, and what was their dutie still, if they would stand to that covenant, and so go the old and naturall way to work: yea, and hereby they were also to see what was their present infirmitie in not doing their duty, that so they seeing an impossibilitie of obtaining life by that way of workes, first appointed in Paradise, they might be humbled, and more heedfully minde the promise made to their father Abraham, and hasten to lay hold on the Messiah or promised seed.
Nom.
Then, Sir, it seemeth that the Lord did not renew the Covenant of workes with them, to the intent that they should obtaine eternall life by their yeelding obedience to it.
Evan.
Bolton, … bound. ….132, 158.No indeed, God never made the Covenant of workes with any man since the fall,Reinolds on the use of the Law, either with expectation that he should fulfill it, or to give him life by it, for God never appoints any thing to an end, to the which it is utterly unsuitable and improper. Now the Law, as it is the covenant of works, is become weak and unprofitable to the purpose of salvation, and therefore God never appointed it to man since the fall to that end. And besides, it is manifest that the purpose of God in the covenant made with Abraham, was, to give life and salvation by grace and promise; and therefore his purpose in renewing the covenant of works, was not, neither could be to give life and salvation by working, for then there would have been contradictions in the covenants, and instability in him that made them.D. Willet on Exo. 10 Wherefore let no man imagine that God published the covenant of works on mount Sinai, as though he had been mutable, and so changed his determination in that covenant made with Abraham, neither yet let any man suppose that God now in processe of time had found out a better way for mans salvation, then he knew before; for as the Covenant of Grace made with Abraham, had been needlesse, if the Covenant of Works made with Adam would have given him and his believing seed life;Pembl. vind. fid. p. 154. so after the covenant of grace was once made, it was needlesse to renue the covenant of works, to the end that righteousnesse and life should be had by the observation of it; the which will yet more evidently appeare, if we consider that the Apostle speaking of the covenant of works, as it was given on mount Sinai, saith, It was added because of transgression. It was not set up as a solid rule of righteousnesse, as it was given to Adam in paradise,Gal. 3.19. Reynolds on the use of the law but was added or put to: It was not set up as a thing in grosse by it self.
Nom.
Then, Sir, it should seem that the covenant of works was added to the covenant of grace, to make it more compleat.
Evan.
Ibid.O no, you are not so to understand the Apostle, as though it were added by way of ingrediency,Marshal, Infants-baptisme. as a part of the covenant of grace, as if that covenant had been incompleat without the covenant of works, for then the same covenant should have consisted of contradictory materials, and so it should have overthrown it self; for, saith the Apostle, If it be by grace, then is it no more of works, Rom. 11.6otherwise grace is no more grace; But if it be of works, then is it no more of grace, otherwise work is no more work. But it was added by way of subserviencie and attendance, the better so advance and make effectuall the covenant of grace; so that although the same covenant that was made with Adam, was renewed on mount Sinai, yet I say still it was not for the same purpose; for this was it God aimed in making the covenant of works with man in innocencie,Bolton, true boun. p. 157. to have that which was his due from man. But God made it with the Israelites for no other end, than that man being thereby convinced of his weaknesse, might flie to Christ; so that it was renued only to help forward and introduce another, and a better covenant, and so to be a manuduction unto Christ, viz. to discover sin, to waken the conscience, and convince them of their own impotencie, and so to drive them out of themselves to Christ. Know it then, I beseech you, that all this while there was no other way of life given either in whole, or in part, then the covenant of grace: all this while God did but pursue the designe of his own grace, And therefore was there no inconstancie either in Gods will, or acts; only such was his mercy, that he subordinated the covenant of works,Reynolds on the use of the law. and made it subservient to the covenant of grace and so to tend to evangelicall purposes.
Nom.
But yet, Sir, me thinks it is somewhat strange, that the Lord should put them upon doing the Law, and also promise them life for doing, and yet never intend it.
Evan.
Though he did so, yet did he neither require of them that which was unjust, nor yet dissemble with them in the promise; for the Lord may justly require perfect obedience at all mens hands, by vertue of that Covenant which was made with them in Adam, and if any man could yeeld perfect obedience to the law, both in doing and suffering, he should have eternall life; for wee may not deny,Instit. p. 157. saith Calvin, but that the reward of eternall salvation belongeth to the upright obedience of the law, but God knew well enough that the Israelites were never able to yeeld such an obedience,Pembl. vind. fid. p. 164. and yet hee saw it meet to propound eternall life to them upon those termes,Instit. p. 159. that so hee might speake to them in their owne humor, as indeed it was meet, for they swelled with mad affiance in themselves,Exod. 19.8 saying, All that the Lord commandeth we will doe, and be obedient. Well said the Lord, If you will needs be doing,Pembl. ibid. why, here is a law to be kept, and if you can fully observe the righteousnesse of it, you shall be saved, sending them of purpose to the law, to awaken and convince them, to sentence and humble them, and to make them see their own folly in seeking for life by that way; in short,Bolton, true bounds, p. 22. to make them see the termes under which they stood, that so they might bee brought out of themselves, and expect nothing from the Law, in relation to life, but all from Christ; for how should a man see his need of life by Christ,Cal Instit. if he do not first see that he is fallen from the way of life? And how should hee understand how farre hee hath strayed from the way of life, unlesse he doe first finde what is that way of life? Therefore it was needfull that the Lord should deale with them after such a manner, to drive them out of themselves, and from all confidence in the worke of the Law; that so by faith in Christ they might obtaine righteousnesse and life. And just so did our Saviour also deale with that young expounder of the Law, Matth. 19.16. who as it seemeth was sick of the same disease, Good Master (saith he) What shall I doe that I may inherit eternall life? He doth not (saith Calvin) simply ask, which way,Institut. pag. 402. or by what meanes hee should come to eternall life, but what good he should doe to get it; whereby it appsares, that he was a proude Iustitiarie, one that swelled in fleshly opinion that he could keep the Law and be saved by it, therefore hee is worthily sent to the Law to worke himself weary, and so see need to come to Christ for rest. And thus you see that the Lord to the former promises made to the Fathers,Walker on the Covenant, page 155. added a fierie Law which he gave from mount Sinai in thunder and lightning, and with a terrible voice to the stubborne and stiff-necked Israel, whereby to break and tame them, and to make them sigh and long for the promised Redeemer.
Ant.
And, Sir, did the Law produce this effect in them?
Evan.
Yea indeed did it, as it will appear. If you consider that although before the publishing of this Covenant, they were exceeding proud and confident of their owne strength to doe all that the Lord would have them doe; yet when the Lord came to deale with them, as men under the Covenant of works,Dixon. on the Hebr. in shewing himselfe a terrible Judge, sitting on the throne of Justice, like a mountaine burning with fire, summoning them to come before him by the sound of a trumpet, yet not to touch the mountaine without a mediatour;Heb. 12.19, 20. they were not able to endure the voice of words, nor yet to abide that which was commanded,B. Babing. on Gen. 20. insomuch as Moses himselfe did feare and quake, and they did all of them so feare and fright, shake and shiver, that their peacock feathers were now pulled downe. This terrible shew, wherein God gave his Law on mount Sinai, did represent the use of the Law; there was in the people of Israel that came out of Egypt a singular holinsse,Luther O… Gal. p. 153. they gloried and said, We are the people of God, wee will doe all that the Lord commandeth. Moreover Moses sanctified them, and bad them wash their garments, refraine from their wives, and prepare themselves against the third day, there was not one of them but he was full of holinesse; The third day Moses bringeth the p…ople out of their tents to the mountain, in the sight of the Lord, that they might heare his voice: what followed then? Why, when they beheld the horrible sight of the Mount, smoaking and burning, the blacke clouds and the lightnings flashing up and downe in this horrible darknesse, and heard the sound of the trumpet blowing long, and waxing louder and louder, they were afraid, and standing afar off, they said not to Moses as before, All that the Lord commandeth wee will doe; but talke thou with us, and we will heare, but let not God talk with us lest wee die: so that now they saw they were sinners, and had offended God, and therefore stood in need of a Mediatour to negotiate peace, and intreat for reconciliation betweene God and them, and the Lord highly approved of their words, as you may see, Deut. 5. where Moses repeating what they had said, adds further; The Lord heard the voyce of your words when yee spake to mee, and the Lord said unto mee, I have heard the voyce of the words of this people, which they have spoken unto thee, they have well said all that they have spoken, Walker on the Covenant, p. 70to wit, in desiring a Mediatour: Where I pray you take notice, that they were not commended for saying, All that the Lord commandeth we will doe, (No saith a godly Writer) they were not praised for any other thing,The Author of the benefit of Christs death. Aynsworth, on Deut then for desiring a Mediatour: Whereupon, the Lord promised Christ unto them, even as Moses testifieth, saying, The Lord thy God shall raise up unto thee a Prophet like unto me from among you, even of your brethren, Deut. 18.15, 16, 17 18.unto him shall you hearken, according to all that thou desiredst of the Lord thy God in Horeb in the day of the Assembly, when thou saidest, Let mee heare the voice of the Lord my God no more, nor see this great fire any more that I die not: and the Lord said unto mee, They have well spoken, I will raise them up a Prophet from among their brethren like unto thee, and I will put my words in his mouth, and hee shall speake unto them all that I command him. And to assure us that Christ was the Prophet here spoken of, hee himselfe saith unto the Jews, If yee had believed Moses,Ioh. 3.25. ye would have believed me; for he wrote of me. And that this was it which hee wrote of him, the Apostle Peter witnesseth, Acts 3.22. and so doth the Martyr Stephen, Acts 7.37. Thus you see, when the Lord had by meanes of the covenant of works made with Adam, humbled them, and made them sigh for Christ the promised seed, he renued the promise with them, yea, and the covenant of grace made with Abraham.
Ant.
I pray, Sir, how doth it appear that the Lord renued th…t Covenant with them?
Evan.
It doth plainly appeare, in that the Lord gave them by Moses the Leviticall Laws, and ordained the Tabernacle, the Ark, and the Mercy-Seat, which were all Types of Christ: Moreover, The Lord called unto Moses,Levit. 1.1. and spake unto him out of the Tabernacle, and commanded him to write the Leviticall Laws, and the Tabernacle Ordinances, telling him withall, That after the tenour of those words he had made a Covenant with him, and with Israel:Exod. 34.27. Exo. 24.4. so Moses wrote these Laws, not in Tables of stone, but in an authenticall booke, saith Ainsworth, called the booke of the Covenant,On the text. which book Moses read in the audience of the people, Exod. 24.7. And the people consented unto it: then Moses having before sent young men of the children of Israel, who were first born, and therefore Priests untill the time of the Levites,Ainsworth. to offer sacrifice of burnt-offerings, and peace-offerings unto the Lord; He tooke the blood, and sprinkled it on the people, and said, behold the blood of the Covenant, which the Lord hath made with you concerning these things; whereby they were taught, that by vertue of blood, this Covenant betwixt God and them was confirmed,Dixon on the Heb. and that Christ by his bloodshed should satisfie for their sins, for indeed the Covenant of grace was before the comming of Christ,Walker on the Cov. pag. 13. sealed by his blood in Types and Figures.
Ant.
But Sir, was this every way the same Covenant that was made with Abraham?
Evan.
Surely I do believe that Reverend Bullinger spake very truly, when he said,Com. places English that God gave unto these people no other Religion, in nature, substance, and matter it selfe, differing from the Laws of their Fathers, though for some respects hee added thereunto many Ceremonies, and certain Ordinances, the which he did to keep their mindes in expectation of the comming of Christ, whom he had promised unto them; and to confirm them in looking for him,Calvins Institut. lib. 2. lest they should wax faint; And as the Lord did thus by the Ceremonies, as it were lead them by the hand to Christ, so did he make them a promise of the Land of Canaan, Cal. Inst. p. 157.and outward prosperity in it, as a type of heaven, and eternall happinesse, so that the Lord dealt with them as children in their infancy, and under age, leading them on by the help of earthly things, to heavenly and spirituall,Bolton, true bounds, p. 2…9. because they were but young and tender, and had not that measure and abundance of spirit which he hath bestowed upon his people now under the Gospel.
Ant.
And Sir, do you think that these Israelites at this time did see Christ, and salvation by him, in these types and shadows?
Evan.
Yea, there is no doubt but Moses and the rest of the believers amongst the Jews did see Christ in them, for faith godly Tindall, In his preface to Levit.though all the Sacrifices and Ceremonies had a Star-light of Christ, yet some of them had the light of the broad day a little before the Sun rising, and did expresse him with the circumstances and vertue of his death, so plainly, as if his passion had been acted upon a Scaffold, in so much, saith he, that I am fully perswaded, and cannot but believe, that God had shewed Moses the secrets of Christ, and the very manner of his death aforehand, and therefore no doubt but that they offered their sacrifices by faith in the Messiah (as the Apostle testifieth of Abel) I say there is no question but every spirituall believing Jew,Heb. 11.4. when he brought his Sacrifice to be offeroffered, and according to the Lords command laid his hands upon it:Levit. 1.4. whilst it was yet alive,B Babing. on the text. he did from his heart acknowledge, that he himselfe had deserved to …ie, but by the mercy of God he was saved, and his desert laid upon the beast, and as that beast was to die, and bee off red in sacrifice for him, so did hee believe that the Messiah should come and die for him, upon whom hee put his hands, that is, laid all his iniquities by the hand of faith. So that as Beza saith, the Sacrifices were to them holy mysteries,On Iob 1. in which, as in certain… glasses, they did both see themselves to their own condemnation before God, and also beheld the mercy of God in the promised Messiah, in time to bee exhibited; And therefore, saith Calvin, the sacrifices, and satisfactory offerings were called Ashemoth, Institut. p. 239.which word properly signifieth sinne it selfe, to shew, that Jesus Christ was to come and performe a perfect expiation, by giving his owne soule to bee an Asham, that is, a satisfactory oblation.
Ibid. 152.Wherefore you may assure your selfe, that as Christ was alwayes set before the fathers in the Old Testament, to whom they might direct their faith, and as God never put them in hope of any grace or mercy, nor never shewed himselfe good unto them without Christ; even so the godly, in the Old Testament, knew Christ, by whom they did enjoy these promises of God, and were joyned to him. And indeed, the promise of salvation never stood firm till it came to Christ: and there was their comfort in all their troubles and distresses,Heb. 11.26, 27. according as it is said of Moses, He endured, as seeing him who is invisible, esteeming the reproach of Christ greater riches then the treasures of Egypt, for he had respect to the recompence of reward.
And so (as Ignatius saith) the Prophets were Christs servants,Alleadged by Dr. V…b. Reg. who foreseeing him in spirit, both waited for him as their Master, and looked for him as their Lord and Saviour, saying, He shall come and save us.
And so, saith Calvin, so oft as the Prophets speak of the blessednesse of the faithfull,Cal. Inst. p. 207. the perfect image that they have painted thereof, was such, as might ravish mens minds out of the earth, and of necessity raise them up to the consideration of the felicity of the life to come, so that we may assuredly conclude with Luther, that all the Fathers,On Gal. I am sure. Prophets, and holy Kings were righteous, and saved by faith in Christ to come; and so indeed,Inst. p. 198. as Calvin saith, were partakers of all one salvation with us.
Ant.
But Sir, the Scripture seemes to hold forth, as though they were saved one way, and we another way, for you know the Prophet Jeremie mak…s mention of a twofold Covenant, therefore it is somewhat strange to me, that they should be partakers of one way of salvation with us
Evan.
Indeed it is true, the Lord did bequeath unto the Fathers Righteousnesse, Life, and eternall Salvation in and through Christ the Mediator, being not yet come in the flesh, but promised: And unto us in the New Testament,Walker on the Cov. he gives and bequeaths them to us in and through Christ, being already come, and having actually purchased them for us; and the Covenant of grace was before the comming of Christ, sealed by his blood, in types h…d figures, and at his death in his fl…sh it was fully sealed and ratified, by his very blood, actually and in very deed shed for our sins: And the old Covenant in respect of the outward forme, and manner of sealing, was temporary, and changeable, and therefore the types ceased, and only the substance remaines firme, but the seals of the new are unchangeable, being commemorative, and shall shew the Lords death untill his comming againe: And their Covenant did first and chiefly promise earthly blessings, and in and under these it did signifie and promise all spirituall blessings and salvation, but our Covenant promiseth Christ and his blessings in the first place, and after them earhly blessings.
These and some other circumstantiall differences in regard of administration, there was betwixt their way of salvation, or covenant of grace, and ours, which moved the Author to the Hebrews, Heb. 8.8.to call theirs old, and ours new; but in regard of substance they were all one, and the very same, for in all Covenants, this is a certain rule,Vrsin. cat. p. 129. if the subject matter, the fruit, and the conditions be the same, then is the Covenant the same: but in these Covenants Jesus Christ is the subject matter of both, salvation the fruit of both, and faith the condition of both, therefore I say, though they be called two, yet are they but one; the which is confirmed by two faithfull witnesses: The one is the Apostle Peter, who saith, Acts 15.11. We believe through the grace of our Lord Jesus Christ, that we shall be saved, even as they did, meaning the Fathers in the old Testament, as is evident in the verse next before. The other is the Apostle Paul, Gal. 3.6, 7who saith, Abraham believed God, and it was accounted to him for righteousnesse, know yee therefore that they which are of the faith, the same are the children of Abraham; by which testimonie saith Luther, On Gal pag. 116.wee may see that the faith of our Fathers in the old Testament, and ours in the new …s all one in substance.
Ant.
But could they that lived so long before Christ, apprehend his righteousnesse by faith for their Justification, and salvation?
Evan.
On Iusti. page 90.Yea indeed, for as Master Forbes truely saith, It is as e…sie for faith to apprehend righteousnesse to come, as it is to apprehend righteousnesse that is past: wherefore as Christs birth, obedience, and death were in the old Testament as effectuall to save sinners,Walker on the Conant, page 122. as now they are; so all the faithfull forefathers from the beginning did partake of the same grace with us, by believing in the same Iesus Christ, and so were justified by his righteousnesse, and saved eternally by faith in him: it was by vertue of the death of Christ, that Enoch was translated that he should not see death,Page 29. and Elias was taken up into heaven, by vertue of Christs Resurrection and Ascension: so that from the worlds beginning, to the end thereof, the salvation of sinners is onelyonly by Jesus Christ, as it is written, Jesus Christ yesterday and to day,Heb. 13.…. and the same for ever.
Anti.
Why then, Sir, it seemes that those who were saved amongst the Jewes, were not saved by the workes of the Law.
Evan.
No indeed, they were neither justified nor saved, either by the workes of the Morall Law, or the Ceremoniall Law; for as you heard before, the Morall Law being delivered unto them, with great terrour, and under most dreadfull penalties, they did finde in themselves an impossibilitie of keeping it, and so were driven to seeke helpe of a Mediatour, even Iesus Christ,Marshall of infants Baptisme. of whom Moses was to them a Typicall Mediatour; so that the Morall Law did drive them to the Cerimoniall Law, which was their Gospel, and their Christ in a figure, for that the Cerimonies did prefigure Christ,Ball on the covenant▪ page 119. direct unto him, and require faith in him, is a thing acknowledged and confessed by all men.
Nom.
But, Sir, I suppose, though believers amongst the Iewes were not justified and saved by the works of the Law, yet was it a rule for their obedience.
Evan.
It is very true indeed, the law of the tenne Commandements was a rule for their obedience, yet not as it was the Law of workes or Covenant of workes, but as it was the Law of Christ, as it will appeare if you consider, that after the Lord had the second time written them in tables of stone, with his owne finger, he delivered them to Moses, Deut. 9.10. Deu. …0.5.commanding him to provide an Arke to put them into, which was not onelyonly for the safe ke…ping of them, but also to cover the forme of the Covenant of works that was formerly upon them, that beleevers might not perceive it;Reinolds on Psal. 110. p. 35. for the Arke was a notable type of Christ, and therefore the p…tting of them therein did shew, that they were perfectly fulfilled in him, Christ being the end of the Law, for righteousnes, to every one that beleeveth,Rom. 10.4 the which was yet more clearly manifest, in that the booke of the Law was placed betweene the Cherubims,Bolton, true bound. p. 52. and upon the Mercy-seat, to assure beleevers, that the Law now came to them from the Mercy-seat, for there the Lord promised to meet Moses, and to commune with him of all things which he would give him in commandment to them.Exod. 25.22.