The True Bounds of Christian Freedom, Preface – Thesis 32
A Preface to the enſuing Diſcourſe of the Learned Iohn Cameron.
Chriſtian Reader,
GOodneſſe and light are of a diffuſive nature; Bonum eſt diffuſivum ſui.Birds when they come to a full heape of corne, Invidendo alienum bonum ſuum faciunt ſupplicium, qui gaudendo feciſſent ſuum peculium: nam tolle invidiam, & tuum eſt quod habeo; tolle invidiam, & meum eſt quod habes, Aug. Charitas eſt fur fideliſſimus et innocentiſſimus, quia omnia bona proximorum ſua facit, ne que tamen illi adimit. Pariſ.will chirp and call in for their fellows; After much ſearch I thinke I have found a full floore, and have unlockt the doores; yea brought it forth to invite others to feed upon it. It is a Diſcourſe of that Learned and famous Divine Mr. IOHN CAMERON, Concerning the threefold Covenant of God with man. It is the Key to the Goſpel, and the beſt reſolver that I have met with all of thoſe intricate Controverſies, and Diſputes Concerning the Law; wee read often in Scripture that the Law was a Covenant, and more frequently among Divines, that we are free from the Law as a Covenant, but to tell us what Covenant this was, hath not been the worke of many; that it was not a Covenant of works, I have ſhewed at large in the foregoing Diſcourſe; and if a Covenant of Grace, how are we ſaid to be freed from it; in this enſuing Diſcourſe this doubt is reſolved; and being thereby in ſome good meaſure ſatisfied my ſelfe, I have here annexed it to do the like for thee. It was firſt written in Latine, and for their ſakes who underſtand not that Language, I thought good not only with Sampſon, to impart the ſweetneſſe, but, which was more then he would doe, unfold the Riddle alſo; and to render to you theſe excellent labours (too precious to be any longer concealed, or hid under the ſhell of an unknown tongue) in your own native language. In which (ſo farre as that reſtraint would not darken the ſenſe) I have kept me to the proprietie of the Language. I will keepe thee no longer off, but ſhall now give thee leave to feaſt thy ſelfe upon his plentie, by which (as by all the labours of the Saints) that thou may grow up in light, and love; Grace and life; is the earneſt prayer of him
who is not his own, if not thine in the ſervice of Chriſt, S. B.
CERTAIN THESES, or, Poſitions of the Learned JOHN CAMERON, Concerning the three-fold Covenant of God with Man.
1. Theſis.
COvenant in Scripture, Twofold Covenant. 1. Abſolute.doth ſometimes ſignifie the abſolute promiſe of God, without any reſtipulation; as was that Covenant which God made with aGen. 9.11Noah preſently after the flood, freely promiſing never to deſtroy the world againe by water; of this kinde bHeb. 8.10is that Covenant, in which God promiſeth to give unto his Elect, faith and perſeverance: to which promiſe there cannot be conceived any condition to to be annexed, which is not comprehended in the promiſe it ſelfe.
2. Theſis.2. Conditionall.
But it often falles out that the name of Covenant is ſo uſed in holy Scriptures, Gods love is twofold, antecedent, and conſequent.as it is evident thereby is ſignified the free premiſe of God; yet with the reſtipulation of our duty, which otherwiſe, though there were no ſuch intervening promiſe, it might both be required of God, and alſo (if it ſo pleaſed God) ought to be performed of the creature.
3. Theſis.
This diſtinction of the Covenant, doth depend upon the diſtinction of the love of God, and for there is love of God to the creature; from whence every thing that is good in the creature hath wholly flowed, & there is the acquieſcent love of God in the creature; and this the creature hath received; not for any thing from it ſelfe, but from God, as it was loved with that firſt love of God; that love, for better underſtanding, we call Gods primary or antecedent; this, Gods ſecundary or conſequent love: from that we ſay, doth depend both the paction and fulfilling of the abſolute Covenant, from this depends the fulfilling of that Covenant, to which is annexed a reſtipulation, not ſo the paction, for that we ſay, depends on the firſt love.
4. Theſis.
For in the abſolute Covenant, there is nothing in the creature that doth impell God either to promiſe, or to performe what he hath promiſed; But in that Covenant to which a reſtipulation is annexed, God doth fulfill what he hath promiſed, becauſe the creature hath rendered what is required; And although God hath made ſuch a Covenant, wherein he hath promiſed ſo great things, upon condition of mans performance, yet all this proceeds from the antecedent love of God.
5. Theſis.
So great things, I ſay, becauſe to preſcribe a cMatth. 20.15.meaſure of reward, is an action of a moſt free will not of Gods nature, when yet dHeb. 6.10.to render any thing in reward of due ſervice from the creature, and to promiſe that, doth altogether belong to the conſequent love of God, which is not only voluntary love, but a naturall propertie in God, who of his own proper nature doth incline to the reward of good, as to the puniſhment of evill; when the antecedent love of God is altogether voluntary.
6. Theſis.
We are here to Treat of this Covenant, to which is annexed a reſtipulation; and becauſe it is not one ſimple Covenant, we ſhal diſtribute it into its ſeverall kinds, and we ſhall ſtrictly examine what doth agree to every kinde, and in what manner they differ among themſelves.
7. Theſis.
We ſay therefore there is a Covenant of Nature, Conditionall Covenant is threefold.another Covenant of Grace, and another Subſervient to the Covenant of Grace; (which is called in Scripture, the eHeb. 8.13.old Covenant) and therefore we will deale with that in the laſt place; giving the firſt place to the Covenant of Nature, and of Grace; becauſe they are the chiefe, and becauſe they have no reſpect to any other Covenant: although we doe not deny the Covenant of Nature, in this corruption of our nature, to be ſubſervient to the Covenant of Grace, as it doth inflame the minds of men with the deſire of it; which thing yet it doth by accident: Seeing this is not the Scope of that Covenant, of which we ſhall ſpeake more largely f48. Theſ. &c.hereafter.
8. Theſis.The agreement between the Covenant of Grace and Nature.
The Covenant of Nature, and the Covenant of Grace doe agree,
1. In the generall end; Gods glory being the end of both.
2. They agree in the perſons Covenanting, who are God and Man.
3. They agree in the externall form, in that a reſtipulation is annexed to thē both.
4. They agree in the Nature, in that both are unchangeable.
9. Theſis.
They differ, 1. In the ſpeciall end; The difference.for the end of the Covenant of Nature, is the declaration of Gods juſtice, but the end of the Covenant of grace, is the declaration of his mercy.
2. They differ in the foundation; for the foundation of the Covenant of Nature, is the Creation of Man, and integritie of mans nature; but the foundation of the Covenant of Grace, is the redemption of man by Chriſt.
3. foreign.They differ in the Qualitie and manner of the Perſons Covenanting; for in the Covenant of Nature, God the Creator doth require his due, or right, of man pure and perfect; but in the Covenant of Grace, God as a mercifull Father doth offer himſelfe to a ſinner, wounded with the conſcience of ſinne.
4. They differ in the Stipulation; In the Covenant of Nature, naturall righteouſneſſe is required, but in the Covenant of Grace, faith alone is required.
5. They differ in the promiſe; In the Covenant of Nature, eternall and bleſſed life is promiſed, but yet an gGen. 8.9.animall life, to be lived in Paradiſe: but in the Covenant of Grace a heavenly and ſpirituall life is promiſed.
6. They differ in the manner of Sanction or ratification. In the Covenant of Nature there was no Mediatour; hence the Covenant of Nature was not promiſed before it was publiſhed. But the Covenant of Grace was firſt promiſed, and long after was publiſhed and ratified in the blood of the Sonne of God.
10. Theſis.
Iuſtice and Faith doe differ; The difference between juſtice and faith.as giving, and receiving, for Iuſtice gives to God [his due], Faith receives [from God what is not our due]; Iuſtice is placed in the mutuall Love of God, Faith in the perſwaſion of the love of God. But yet theſe are ioyned in an unſeparable tye; yet ſo, as Faith doth precede, Love doth follow; Faith is the Cauſe, Love the effect; Initial and weake faith, begets love, though leſſe fervent: Perfect and compleat faith, begets burning affections; therefore righteouſneſſe, or juſtice preſuppoſeth (as they ſay) faith: and on the contrary, faith doth neceſſarily conclude [or preſuppoſe] love, as the conſequent of it.
11. Theſis.
Whence there ariſeth a threefold queſtion, neither unprofitable, nor difficult to unfold. 1. Why in the covenant of Nature God doth not in expreſſe tearmes require faith, but odedience and love? 2. By what right faith and juſtice, or righteouſneſſe are oppoſed in the covenant of Grace, ſeeing they cannot be ſeparated? 3. Whether, and how that faith which exact juſtice doth preſuppoſe in the covenant of Nature, doth differ from that faith which God requires in the covenant of Grace?
12. Theſis.
To the firſt Queſtion we anſwer. Why God doth not require faith from Adam.That God never did require faith of man, ſave onelyonly by conſequence.
Firſt of all, becauſe there was not any ſo much as probable cauſe given unto man, of diſtruſting, in the leaſt, the love [and favour] of God; for as much as ſin had not as yet ſet footing in the world: And why he exacteth it of us.quite otherwiſe it fals out in the covenant of Grace, which is made with a conſcience terrified with the ſenſe of ſin, and which is able no otherwiſe to raiſe up her ſelfe, then by earing that there is nothing at all that is required of her, but onelyonly faith; that is, onelyonly to perſwade her ſelfe, that ſhe is precious unto God, and accepted of him.
Secondly, in the covenant of Nature is conſidered what it is that man is indebted unto God, and that is exacted of him *foreign.according to the ſtrictneſſe and rigour of juſtice (for it is Iuſtice and Holineſſe, that he oweth). But now in the covenant of Grace [is conſidered onelyonly] what God reconciled in his Sonne, is willing to make tender of to man, and that he tenders freely.
13. Theſis.
To the ſecond Queſtion we anſwer; How faith and righteouſneſſe [or juſtice] are oppoſed in juſtification.that faith in the covenant of Grace is not therefore oppoſed to the righteouſneſſe of man; Becauſe formerly they were not able to conſiſt together; or for that they could not be together (yea verily as hath beene ſaid, they mutually grant and deny each other) but becauſe in one and the ſame Court (as we may ſo ſpeake) they cannot concur together to the iuſtifying, or acquitting of a man; for in the Court of Iuſtice, in which it is ſo called Iuſtice, from the covenant of Nature; either the iuſt man is acquitted, or the unjuſt man is condemned: Neither is it here directly queſtioned, whether haſt thou beleeved that thou art precious unto God; but whether haſt thou loved God? Whereas in the Court of Mercy this is not [primarily] and properly demanded, whether haſt thou loved God? but, whether or no, haſt thou beleeved? and if thou haſt believed, thou ſhalt thereupon be acquitted; and if not, thou art then immediately bound over to the Court of juſtice [there to anſwer it.]
14 Theſis.
To the third Queſtion we anſwer: [The agreement] of the faith of Adam, and of ours. The diſagreement.That faith, which the exact iuſtice of man in the Covenant of Nature preſuppoſeth, in this agreeth with the faith which is required in the covenant of Grace, in that both are from God; both are a perſwaſion of the love of God; both doe beget in man the mutuall love of God; becauſe faith abounding, Love alſo aboūdeth; and faith languiſhing, Love doth languiſh; and faith extinguiſhed, Love alſo is extinguiſhed. But they differ, firſt, in the foundation; for the faith which the juſtice of Nature doth preſuppoſe, is founded upon the title of a perfect Creature, and therefore, now it hath no place ſince the fall of Adam; for although God doth love the Creature in it ſelf; yet as it is corrupt with ſin, ſo he hateth it: no one therfore is able to perſwade himſelf that he is beloved of God, upon this title as he is a creature, (for as much as all have ſinned) and ſo [by conſequence] neither can he truly, nor ſet ſo perſwade himſelfe that he loves God. But the faith of which mention is made in the covenant of grace, is founded upon the promiſe made in Chriſt. Secondly, not withſtanding both are from God, yet the faith which exact juſtice in the covenant of Nature preſuppoſes, is from God (as the Schooles ſpeake) by way of Nature: whereas the faith which is required in the covenant of grace, is from God too; but ſo as by way of ſupernaturall grace. Thirdly, the iuſtice which the faith of Nature doth beget was mutable; becauſe the faith from whence that Iuſtice or Righteouſneſſe did flow, did depend upon a principle of nature, mutable: But the holineſſe which the faith of the covenant of grace doth beget, is eternall and immutable, as proceeding from an eternall and immutable principle; to wit, the Spirit of grace. Fourthly, the iuſtice which the faith of Nature doth beget, notwithſtanding it was perfect in its kind; yet in the nobility and excellency of it, it fel much below that holineſſe which is begotten by the faith in Chriſt. And whereas even the moſt holy in this life do fal far ſhort of that originall juſtice [or righteouſneſſe,] this ſo comes to paſſe from the penury and ſcantneſſe of faith; but here in this place, we doe underſtand faith in the moſt eminent [and ſuperlative degree of faith, ſuch as it ſhall be hereafter] in the life to come.
15. Theſis.
Here againe two Queries may be propounded, the firſt is this: 1. If the holineſſe and faith of Adam was mutable, how might he be ſaid to be ſecure? And then in the ſecond place: 2. After what manner holineſſe may be ſaid to be the effect of faith ſo united to it, that it can be by no meanes ſeparated from faith; ſeeing that [hereafter] in the life to come, there is no place for faith, in which yet there is the greateſt holineſſe.
16. Theſis.
To the firſt Query we Anſwer. It was not poſſible that any thoughts of that kind ſhould once ſteale into the minde of Adam, who was wholly taken up with the ſenſe and admiration of the Divine goodneſſe.
17. Theſis.
To the ſecond Query we Anſwer. The perſwaſion of the love of God (which in this place we call faith) was either founded upon a Promiſe, but ſuch as was not yet fulfilled; or elſe it was founded upon the ſenſe of a Promiſe that was fulfilled already: This latter hath its place chiefly in the life to come; the former in this life alſo; which therefore the Apoſtle cals aHeb. 11.1the bforeign.ſubſtance of things hoped for; the cforeign.evidence of things not ſeene; and this is properly called faith, and is that which is required in iuſtification.
18. Theſis.
Although that be true which we have ſaid concerning the difference of the promiſe annexed to the Covenant of Nature, and the Covenant of grace, yet for ſome obſcuritie that is in it, there is need that we explain it.
19. Theſis.
We doe therefore define beavenly life to be that, The difference betwixt an animall life and a heavenly.which Chriſt now liveth in the heavens; which is therefore called heavenly, becauſe the firſt author of it is d1 Cor. 15.47, 48.the heavenly man: and that [on the other hand] we call an animall life, which Adam lived before his fall, in Paradiſe; not differing at all in intenſion, but in extenſion onelyonly, and duration from that life which was to be perpetnated according to the perpetuating of his obedience; and ſo would have redounded unto all his poſteritie; like as that heavenly life, the poſſeſſion whereof Chriſt is now entered into, doth belong, by right of adoption, unto all us who beleeve in Chriſt.
20. Theſis.
The covenant of grace either is conſidered as being promiſed, The Covenant of Grace is conſidered two manner of waies.or as being openly and fully promulged and confirmed; it was promiſed to the Fathers; firſt, to Adam eGen. 3.15., then to the Patriarchs fGen. 12.15., and afterwards to the people of Iſrael; but it was openly and fully promulged, Now when the fulneſſe of time was come, Gal. 4.4. 1 Pet. 1.12.
21. Theſis.
Which we doe [thus explaine]: How Chriſt was a Mediator under the Old Teſtament.The foundation and the Mediatour of the Covenant of grace is our Lord Ieſus Chriſt; but either as one to be incarnate, to be crucified, and to be raiſed from the dead; or as one being incarnate, being crucified, and being truely raiſed from the dead, gAct. 4.12.for never any had his ſinnes remitted, but in him alone, hHeb. 13.8.who is yeſterday, and to day, and for ever, Ieſus Chriſt, true God and true man. Therefore although he was God onelyonly before his incarnation, notwithſtanding hitherto he was no othertherwiſe a Mediatour, then as God about to take upon him our fleſh, and in it to performe the whole myſtery of our Redemption; and hence it is, he is called the Lambe of God, ſlaine from before the foundations of the world; and the Fathers were ſaved by his grace, even as we our ſelves are.The difference of the Mediation of Chriſt under the Old Teſtament, from that under the New.
22. Theſis.
But although the Sonne of God, before he manifeſted himſelfe in the fleſh, was in Gods account (to whom future things are preſent) therefore a Mediator becauſe to come, and therefore truely through him were ſinnes remitted; by his Spirit did men both teach, and were taught; the Church by him was rightly governed; howbeit the way and manner of his mediation was propounded at the firſt more darkely; afterwards the force and efficacie of it became yet leſſe: and laſtly, it redounded but to very few.
23. Theſis.
To theſe we will ſpeake ſeverally. The way of it under the Old Teſtament was moſt obſcure.Before the firſt coming of Chriſt. That the way and manner of his mediation was propounded more obſcurely, doth appeare from hence, viz. The reading of the Bookes of the Sacred Volume, called the Old Teſtament; in which are handled [thoſe things] concerning the perſon of Chriſt, concerning the way and manner of his execution of his Office of Mediatorſhip; and herein alſo is handled concerning the Office it ſelfe of Mediator-ſhip, and the benefits that flow from thence.
24. Theſis.
That his perſon is deſcribed obſcurely, For his Perſon is deſcribed more obſcurely.appeares herein; that although it was clearely ſignified, that he ſhould be true man, and that alſo he is true God; yet the coniunction of theſe two Natures, into a unitie of Perſon, and the ſpeciall deſignation of him from the circumſtances, is not ſo openly propounded, as that it could be an eaſie matter for the faithfull, hereby to be able to attaine to ſuch a [diſtinct] knowledge of Chriſt, as we, who live under the New Covenant, now promulgated and ratified in the death and reſurrection of Chriſt, doe now attaine unto; hereto belongs it, that his Perſon is ſo frequently ſhadowed out unto us under Types and Figures. Neither is it held forth to be lookt upon, but as through a vail.
25. Theſis.
So alſo, The way of his Mediation.the way and manner of his Mediation; we have it ſometimes laid downe, onelyonly in generall tearmes, ſeldome have we it deſcribed more particularly; we have it very often ſhadowed [out unto us] but in Types and Figures.
26. Theſis.
The ſame courſe hath the Spirit of God taken, The offices & the benefits.in deſcribing his benefits and his office; often are they ſignified by words, but [then] more darkely, often are they ſhadowed out unto us, but by Types.
27. Theſis.
The Types whereby the Perſon of Chriſt is deſcribed unto us, are either men or things; but thoſe wherby the manner of his Mediation is deſcribed, are the Sacrifices; and the Benefits, they are ſignified out unto us by earthly benefits, [as namely] by freedome from the Egyptian bondage; by entrance into the Land of Canaan [and the like.] And ſo the Prophets by the ſhadowes of earthly bleſſings did expreſſe all things; yea verily our Lord Ieſus Chriſt himſelfe to his Sermons made an addition of miracles, (that they might ſerve) not onelyonly to the confirmation of his Doctrine hMat. 8.17., but alſo to the figuring out of thoſe things unto us, in the cures that he wrought upon the body, which he was ready to conferre upon us, in the procuring the welfare of our ſoules.
28. Theſis.
But in that obſcuritie, The divers degrees in this obſcurity.it will be behovefull for us to obſerve the ſeverall and diſtinct gradations. Before the Law given by Moſes, the promiſe was more obſcure; and when the law was given, unto the times of the Prophets, it was ſomewhat clearer; from the times of the Prophets, unto Iohn the Baptiſt, clearer yet; upon the preaching of Iohn the Baptiſt, it was now manifeſt; and moſt of all manifeſt, when once our Lord Ieſus Chriſt ſucceeded Iohn [in perſon] who did both execute and promulge the counſel of the Father, concerning the reſtauration of his Church; whileſt he was in the executing of it, leſſe clearely; after he had executed it, moſt clearely; firſt to his Apoſtles after his reſurrection, and then after his aſcenſion into heaven by the ſolemne miſſion of the Holy Ghoſt, iVid. infra, Theſ. 36. & ſequ.of which in its place.
29. Theſis.
But here it will be demanded, In the firſt place, why thoſe things were propounded more obſcurely: ſecondly, why ſo much the more obſcurely, by how much the times were fartheſt diſtant from the coming of Chriſt. Thirdly, in what ſenſe the faith of the Fathers might be ſaid to be ſaving faith, ſeeing that Chriſt was more unknowne to them, then unto us.
30. Theſis.
To the firſt we Anſwer; Why that Mediation was propounded more obſcurely.That thoſe things were propounded more obſcurely. Firſt, becauſe they were to come; and propheſies, before the completion of them, ought to be more obſcure, at leaſt as reſpecting their manner of fulfilling, eſpecially when it is done amongſt thoſe by whom they were to be fulfilled. Secondly, kGal. 4.3.the Church was then raw and in her infancie; ſhe had not as yet attained to her ripe age, God ſo ordering the matter as beſt ſeemed him, in his great Wiſdome. Thirdly, for that it was meete to referre the cleare manifeſtation of this Myſterie, for Chriſt the great Prophet. Fourthly, lGal. 3.23.for that their minds were to be held up in expectation of Chriſt; but now the hope which is ſeene is not hope: in a way not much unlike to this, is our condition in the life to come, propounded to us here more obſcurely.
31. Theſis.
To the ſecond we Anſwer: Why the more obſcurely by how much more remote [farther diſtant] from the time of the fulfilling of it.This myſterie was by ſo much the more obſcurely propounded, by how much the time was fartheſt diſtant from the coming of Chriſt. Firſt, becauſe by how much nearer the coming of Chriſt was at hand, by ſo much the more earneſtly ought the minds of men be ſtirred up in expectation of his coming. Secondly, becauſe by how much thoſe times were fartheſt off from the coming of Chriſt; by ſo much was God pleaſed more clearely to manifeſt himſelfe for other reaſons alſo; he called upon them from heaven, he ſpake unto them by his Angels, &c. And by how much nearer yet the times approached to the comming of Meſſiah, by ſo much the leſſe clearely for thoſe very reaſons, was he pleaſed to manifeſt himſelfe to men, and therefore they were to make up this defect (as I may ſo ſpeake) after ſome other manner. Thirdly, the Church, looke by how much ſhe is the nearer to her beginnings, ſo much the more imperfect is ſhe; and therefore to be inſtructed after a more imperfect manner. Fourthly, before the law given, the ſenſe of ſin was not ſo ſharpe; the law once given, it became now ſharper, yet ſo as it was to be moſt of all ſharpe and piercing then at length, when the law was to be expounded by the Prophets; and when the truth of thoſe threats, annexed to the law, ſhould by experience it ſelfe, be more evidently made good upon them by ſo many calamities. Fifthly, for that, before the Law given, the people had not as yet undergone the yoake of the law; (which, what it is, we ſhall afterwards declare in Theſ. 60. and thoſe following.) After that the law being given, they had undergone it, being but as yet newly entered into the covenant, they were not ſenſible of the burden of it, [on the ſudden;] untill, in proceſſe of time, having by experience learned, as alſo having beene warned by the Sermons of the Prophets, at length, when it was late firſt, they felt the weight and burden of it: whence we conclude, that the Doctrine concerning the myſtery of our Redemption, as much as concerns the perspicuity and cleareneſſe of it, was not ſo neceſſary before the law given, as now that the law was given; nor now the law was given, as in the times of the Prophets; and neither yet ſo neceſſary was it, in the times of the Prophets, as it was in the time of Iohn the Baptiſt. Sixthly, in as much as it was but agreeable [unto nature] that thoſe times ſhould be ſo much the more obſcure, and darke, by how much farther they appeared at diſtance from the riſing of the Sunne of Righteouſneſſe.
32. Theſis.
To the third we Anſwer. The meaſure of faith to be the Word of God: and ſo, that to be true and ſaving faith which beleeves all thoſe things, that have beene revealed, and in the ſame manner as they have beene revealed, and therefore the faith of the Fathers to have beene ſaving faith, as being that which did beleeve all thoſe things, which in thoſe times it pleaſed God ſhould be revealed; and it did beleeve them alſo after the ſame manner, wherein they were by God revealed unto them, and we count [not that faith, but] a ſacrilegious audaciouſneſſe, for any man to be wiſe above the word of God; and to attempt to know thoſe things which God on ſet purpoſe hath propounded to us more hidden and obſcurely.