The Covenant of Life Opened, Part 1 · Chapter 5
CHAP. V. God intended a Law-dispensation but for a time. 2. Adam, how he was ordained for a Law-life. 3. How predestinated to Glory in Christ, how not. 4. That the Heathens have no more Universall Grace then Devils. 5. No ground for such grace.
IT is apparent that God intended not a Law-dispensation in Paradise to stand for ever. For 1. nothing is spoken of Adam, after the fall, but of his procreating of children, of the Patriarchs, of Adams dying and of his actings before the fall, the place of Paradice being scarce well known, which sayes the Lord had a farther design to lay aside the transient Law-dispensation and to set up Christ. 2. The Lord, of purpose, gave a positive Law, forbidding eating of such a Tree, added a threatning thereunto particularly, suffered the Serpent to tempt, and forsaw what frail nature would do, that he might deal with man, in a dispensation of free grace.
Obj. Did not God ordain that Adam should have life and righteousnesse, The conditionall decree of Adams living, if he should doe the Law, was not predestination to eternall glorie. How Adam was chosen to glory in Christ, how not.if he should continue in obedience. Ans. That was a decree conditionall of things, (the man that does these things shall live) and showes the equitie and holinesse of the Law, but it was not a decree of persons, by which God predestinated Adam to a Law-glory, as the end, and to Law-obedience as the effectuall means leading to that end.
Q. Was not Adam chosen? Ans. Adam, according to the Lords designe, finaliter & objectivè was created in the state of predestination to glory, and grace in Christ as touching his person, but according to his inherent condition, he was created in a legall dispensation, which was a gracious inlet to Christ; And according to his Law-state as he represented all mankinde, he was Created as a lubrick and frail Coppie of weak nature.
Many who are such as are not chosen are Created and live under a Covenant of Works, having onelyonly some concomitant favours of the Gospel, as the Preaching thereof. 2. Common grace, inward warnings. 3. Protections of providence and forbearance, in regard they are mixed with the Elect.The heathen have not universall Grace. The heathen cannot be said to have any inward calling to Grace and Glory, because there be some remanents of the Image of God left in them, which no more can be called universall Grace, then the same sparkles that are left in Devils can be called Gospel Grace, for they believe, There is one God and confesse the Son of God, Jam. 2.19. Luk. 4.34. Mark 1.24. Only if this be called Grace, that the nature of man is so capable of Gospel mercy, and the nature of the fallen Angels morallie not so. 2. The offer is made to them of Christ, not so to Devils, we shall not contend. Reason may seeme to say that all should have a share of Gospel-Grace, but it may be replyed to reason, why should it seeme to be a part of the goodnesse and bounty of God to will and desire all and every one to be saved, and not to institute such a dispensation, as all and every one should actuallie be saved? 2. How should that stand, (he hath mercy on whom he will) if free-will of the creature absolutely dispose of Salvation and damnation? 3. How is it that the Calling, Adoption,The high and deep Soveraignty of God is against universall Grace. and the offer of mercy is restricted to few, and was confined to the Jews only of old? But we are more ready to call the Lord to a reckoning, for his dispensation of Grace to others, then to use our own, as becomes us. 2. We cannot judge aright of God and of his goodnes, except he be God our very way. 3. It is a matter of no small difficultie to make right use of the Lords freedome of Grace, and for clay humblie to adore Soveraigntie, and not to stumble at the highnesse of his wayes, who, in these points, hath wayes and thoughts above ours, as the heavens are above the earth, Isa. 55.