The True Bounds of Christian Freedom, Thesis 33 – Thesis 82
33. Theſis.
That the efficacie of Chriſt promiſed, The efficacie of Chriſt promiſed, was leſſe then of Chriſt beſtowed.was leſſe then of Chriſt exhibited by many degrees. Firſt, remiſſion of ſinnes although it was certaine with God, yet it was leſſe perceived by reaſon of the cloud of the law, hanging [as it were] between. Secondly, though it was perceived, it afforded leſſe comfort, by reaſon of the weake ſenſe of ſinne (which needs muſt be ſuppoſed to be in them, to whom there doth not as yet appeare ſo great a neceſſitie of hearing of it expiated by the death of the Sonne of God) I ſay, leſſe comfort by reaſon of the weake ſenſe of ſinne, and the dimmer knowledge of that glory and life which doth attend upon remiſſion of ſins. Thirdly, the Spirit was powred forth in ſcant meaſure on the faithfull [of old,] as being a benefit to be referred till the times of Christ, mIoh. 3.34.who, it was meet, ſhould firſt of all, receive into his humane nature all that boundleſſe meaſure of the Spirit nIoh. 1.16., and ſhould from thence derive it unto all us. Moreover, ſeeing the benefit of Chriſt, was in thoſe times leſſe knowne unto them; needs, by ſo much the leſſe inflamed muſt they be with the love of God and Chriſt. Fourthly, the ſpirit of bondage then reigned, becauſe the yoak of the law was yet untaken off. Fifthly, they were not carried on in a direct courſe to remiſsion of ſinnes, as appears by the forme of the Covenant, firſt entered into at the Mount Sinai; afterwards ſo frequently rehearſed in the Sermons of the Prophets. Sixthly, then the ſenſe of a life to come was more obſcure; as is evident, from the more obſcure mention that is made of it in the Old Teſtament, and from the horrour of Death, which ſeemeth to have reigned in them who lived before the ſanction of the New Covenant in the bloud of Chriſt. Seventhly, it ſeemed not the Fathers had attained to that ſame pitch of glory we doe now attaine unto who die in Chriſt. Firſt, for it was behovefull, Heb. 10.20. Heb. 9.8.that Chriſt ſhould himſelfe firſt enter in thereat. Secondly, becauſe while the firſt Tabernacle was ſtanding, the ſecond was not yet unlocked. Thirdly, for that there ought a certaine proportion and reſpect to be had, between the ſenſe of the life to come, in this life, in thoſe that are growne up, and between the fruition of the ſame in the life to come; but this ſenſe now in them was weaker and much more obſcure, then at this day it is under the New Teſtament. Fourthly, aHeb. 11.39, 40.they were not to be made perfect without us: even as we our ſelves are not to be made perfect before that bleſſed day of the ſecond coming of Chriſt; (wherein the body of Chriſt, that is, the Church, ſhall be all over abſolutely perfect) although we do conſtantly affirme that the Fathers, now that they are ſet at libertie, out of this priſon of the body, doe now participate of a bleſſed life; yet this we bHeb. 8.6.doe affirme moreover, it to be farre leſſe excellent, then was that, whereof our Lord Ieſus Chriſt himſelfe did firſt participate.
34. Theſis.
The effioacie of the mediation of Chriſt extended unto fewer, Thoſe that were partakers of Chriſt in the old Teſtament, were fewer then thoſe under the New.being at the firſt reſtrained and ſhut up in the family of the Patriarchs, afterwards, as that grew to be enlarged. It was ſhut up in the people of the Iews, this we conceive was done, for many reaſons. Firſt, that thereby the coming of Chriſt might appeare the more excellent and conſpicuous, And why.in the calling of the Gentiles. Secondly, that God might ſhew mercy upon all, aRom. 11.32.for he hath concluded all under ſin, therefore that he might have mercy upon all. Thirdly, that hee might ſtand forth a moſt famous Type of election in the Iews, and reiection [or reprobation] in the Gentiles, to wit, of the Church of God, and of Satan.
35. Theſis.
But yet as our Lord Ieſus Chriſt, by taking upon him at times mans ſhape, was pleaſed ſo to appear unto the Fathers, that hereby he might as it were fore-act his future incarnation: ſo in like manner, but few of the Gentiles, before the coming of Chriſt, were received into the Church of God, that hereby hee might ſtand forth a Praeludium alſo, of the future calling of the Gentiles.
36. Theſis.
Thus much concerning the Covenant promiſed. At what time the Covenant of Grace was promulgated.The beginning of the Covenant promulged is to be fetch'd from that time, wherein Chriſt had fulfilled all things, which either in the Law were ſhadowed out, or had in the Prophets beene fore-told concerning him, that is to ſay, from the time of his Aſcenſion; at what time, being lifted up to heaven, he entred with his body thereinto, and declar'd that he had ſent into the hearts of his Apoſtles his Spirit, the Comforter, at the feaſt of Pentecoſt, in a viſible ſhape with fiery cloven tongues.
37. Theſis.
This will plainly appear to him that obſerveth the matter and forme of the promulgation.
38. Theſis.
1. This is declared.For ſeeing this is the ſumme of the Goſpel, or new Covenant, that all Moſaicall *foreign.law-giving of Ceremonies is now ceaſed, and ſo the uſe of the law (under whoſe cuſtody wee were detained even to the Faith, which ſhould afterwards be revealed) was aboliſhed: Chriſt being now Crucified, dead and buried, and after that received into heaven. Firſt, that remiſſion of ſinnes in his blood ſhould be clearly and openly propounded, offered, and beſtowed upon all, as many as by true faith beleeve that this Chriſt is both Lord and Saviour. Secondly, that the Spirit of Adoption ſhould be ſent into their hearts, who doe this, with firme confidence of minde acquieſce in and reſt upon this Redeemer, that they no more now ſtand in need of the Pedagogie of the law, ſeeing they are *foreign.taught of God: certainly that doctrine concerning faith in Chriſt, could not properly be called Goſpel (though called by that name) the Moſaicall worſhip reigning, and that too by the allowance, and approbation of Chriſt, and thoſe things not yet fulfilled, which are declared in the Goſpel.
39. Theſis.
2. This very thing appeareth ſo to be from the forme of the promulgation; For like as that Old Covenant (of which wee ſhall ſpeake ſomewhat by and by) aExod. 19.20.was promulgated, not without great pomp in the Mount Sinai, the people of Iſrael both hearing and beholding it, bExo. 19.8.and ſwearing to it: ſo this New Covenant alſo fell out to be promulgated upon a ſet and ſolemn day, in a convention of almoſt all nations, with great ſplendour, ſo as it was, upon the feaſt day of Pentecoſt.
40. Theſis.
3. And certainely, before that day, the Doctrine of faith was ſuch, as men did ſeeme rather to be called to the Kingdome of God which ſhould come, then to be commanded to reſt ſatiſfied in the preſent ſtate of things: That we aſcend no higher (for the thing is clearly without all controverſie) aIoh. 1.26.27. Luke 3.17. Mar. 1.7, 8. Mat. 3.11, 12.Iohn the Baptiſt ſends his hearers unto Chriſt, bMat. 4.17 Mar. 1.15.Chriſt invites men unto the Kingdome of heaven (that is, the Evangelicall adminiſtration of his Church,) as being that, that was even now at hand, and ſhould ſhortly be, but as yet was not preſent; yea verily, ſeeing hee was even now raiſed from the dead, although you heare him openly profeſſing to his Apoſtles, cMat. 28.18That all power was given him both in heaven and in earth, and commanding them to preach the Goſpel unto every creature, yet hee doth ſo command this, dLuke 24.49.as he biddeth them to expect at Ieruſalem, the fulfilling of the promiſe concerning the ſolemne Miſſion of the holy Ghoſt [unto them] as being indeed deſigned already, but then at length to be inſtall'd and publikely receiv'd with extraordinary ſignes, whilſt many ſhould both heare it, and ſtand lookers on.
41. Theſis.
Here [now] would be a fit place wherein to ſpeak more at large concerning the excellency of this Covenant, but ſeeing the matter otherwiſe in it ſelfe is not obſcure; and in comparing it with the Covenant of Nature, we have already touched many things belonging to this place, wee will for ſo long defer the matter, untill we ſhall undertake to ſhew you the compariſon betweene this and the Old Covenant, (which wee call by this name a ſubſervient Covenant) of which I am now purpoſed to ſpeak.
42. Theſis.
The Old Covenant, The old Covenant what it is.or the ſubſervient Covenant, we call that, which God entred into with the people of Iſrael in the mount Sinai, that he might prepare them for faith, and that he might enflame them, with a deſire of the promiſe, and of the Goſpel-Covenant, which otherwiſe had died and languiſhed in their mindes, [hearts,] and that withall he might, as with a curb reſtraine them from their impieties, even untill that very time: wherein he was purpoſed to ſend the Spirit of Adoption into their hearts, and to governe them by the law of libertie.
43. Theſis.
Hence we ſuppoſe, that it is not obſcure, Why it is called ſubſervient.why it is by us called a ſubſervient Covenant, wel-neer in the ſame ſenſe, wherein it is called by the Holy Ghoſt, the old Covenant, not becauſe it is the firſt (as ſome doe ſurmiſe) but in that it ought to wax old, aHeb. 8.13and to give place to a better Covenant, which is to ſucceed it, and ſo it ſelfe at length to be aboliſhed.
44. Theſis.
The nature and condition of this Covenant, cannot be more certainely ſought, or more eaſily found [out,] then by comparing it, firſt with the Covenant of Nature; and after that, with the Covenant of Grace; for it will ſo come to paſſe, by this ſearch, that all thoſe things being weighed, wherein it doth agree with thoſe other Covenants, all its properties wil be brought forth to light.
45. Theſis.
It agrees with the Covenant of Nature. The agreement of the ſubſervient Covenant, and the Covenant of Nature.Firſt, for that in both [theſe Covenants] the one part contracting, [or Covenanting] is God, the other is man. Secondly, that both have their ſtipulation or condition annexed. Thirdly, that the ſtipulation is the ſame, as touching the Morall law. Fourthly, that the promiſe is the ſame in the generall. Fifthly, for that both of them do lead us unto Chriſt.
46. Theſis.
But they differ. The difference.Firſt, in that the Covenant of Nature was made altogether with all men, this only with the Iſraelites. Secondly, in that the Covenant of Nature was preſently made wth man, at the inſtāt of his Creation, and had no praeparatories at all unto it; the old Covenant long after, and had many praeparatories. Thirdly, that the Covenant of Nature doth onelyonly binde us by the law of Nature unto due obedience. The old covenant doth oblige us farther, unto ceremonies. Fourthly, ſeeing life is promiſed in both Covenants, in this, it is deſigned us, by the fruition of the land of Canaan, in that of Paradiſe. Fiftly, ſeeing both covenants do lead us unto Chriſt, the covenant of nature doth not this by it ſelf, but by accident, the old covenant doth this by it ſelf; for it is its true and proper ſcope: For God made not the Covenant of Nature with men, for this end, that being oppreſſed with the weight of it, they ſhould breath after Chriſt, but the laſt and maine end of it is this, that men ſhould render up unto God that which is his due; but in the ſubſervient Covenant, God requires not his right, for any other end then this, that men, upon conviction of their owne weakneſſe, ſhould flie into the armes of Chriſt. Sixtly, the Covenant of Nature, is founded upon the Creation and generall Conſervation, the ſubſervient Covenant is founded upon the Election of the people of Iſrael. And laſtly upon their freedom out of Egypt, and their conſervation in the land of Canaan. Seventhly, the Covenant of Nature was therefore made, that by it men might be drawn ſweetly, for it was written in their hearts, but the ſubſervient Covenant for this end, to compell men, aGal. 4.24.for it did beget unto bondage. Eightly, the Covenant of Nature is eternall, the old Covenant is but temporary. Ninthly, the Covenant of Nature had no regard unto reſtraint from outward impieties, neither as touching the principall ſcope of it, nor yet as touching the leſſe principall. bEx. 20.20.The old Covenant as touching its leſſe principall ſcope hereunto hath regard. Tenthly, the Covenant of Nature was engraven in the heart, whereas the old Covenant only in tables of ſtone. Eleaventhly, the Covenant of Nature was made in Paradiſe, the ſubſervient Covenant in the Mount Sinai. Twelfthly, there was no Mediatour, of the Covenant of Nature; the ſubſervient Covenant had a Mediatour, that is to ſay, Moſes. Thirteenthly, the Covenant of Nature was made with man, perfect and in innocency, the Subſervient Covenant, only with ſome part of mankinde being lapſed.
47. Theſis.
Here it may be asked, firſt of all, how we are drawn by the Covenant of nature unto Chriſt, by accident, for we ſaid, but now, that it was not ordained mainly for this end. Secondly, how the Covenant of Nature may be ſaid to draw men ſweetly, ſince it doth compell rather? Thirdly, ſeeing then it doth compell, in what ſenſe or conſideration, as touching this part of it, it may be diſtinguiſhed from the Subſervient Covenant.
48. Theſis.
To the firſt I Anſwer. The Covenant of Nature leadeth unto Chriſt.The Covenant of Nature brings men by accident unto Chriſt, in that it ſhewed what man is indebted unto God, and how ſore puniſhment abideth him, who doth not pay this debt; whence it compels a man to looke to the Mediatour, ſeeing he beholds himſelf both unable to diſcharge the debt, and as unable every whit to undergoe the puniſhment.
49. Theſis.
Nevertheleſſe, This it doth diverſe wayes.it doth not this alike in all men, for in thoſe who are guided only by the light of Nature, by reaſon of that ignorance which is ingenerated in the minde of man; it performes this more ſuperficially and ſlightly: but thoſe now who in the word of God doe read this due of nature; or heare it deciphered; it doth urge more ſtrongly: But moſt of all ſtrongly, thoſe, whoſe minds it doth *Luce perfundit.beſprinkle or inlighten with a ſingular and extraordinary light, to diſcerne clearely how much it is they owe, and how little they have payed; as alſo how ſore a puniſhment they have, upon that account, demerited.
50. Theſis.
Yet this was not the end of this Covenant; By the Covenant of Nature, men are reſtrained from ſinne.never theleſſe, in that the knowledge thereof was not wholly blotted out of the minde of lapſed men, it was ſo ordained of God for this end, that thereto it might be ſerviceable, both to reſtraine men, and to lead them unto Chriſt.
51. Theſis.
And alſo thoſe very things, which by accident the Covenant of Nature doth effect, yet it doth effect them after another manner, then the Subſervient Covenant doth.
52. Theſis.
For firſt, And by the Subſervient Covenant.in that the Covenant of Nature doth reſtraine men from externall vices, this it doth, not for any want of the Spirits being powred forth, under the New Teſtament, (whereto the reſtraint, that flowes from the Subſervient Covenant did referre) but this it did, before that fulneſſe of times, for want of the Spirit, which thoſe times did partake of; and ſince the promulgation of the Goſpel, it doth the ſame thing alſo, for want of the Spirit, which was promiſed in the new Covenant. But in what the Subſervient Covenant did reſtraine, that it did, becauſe the time was not as yet come: wherein God would ſend the Spirit of Adoption into the hearts of his faithfull ones.
53. Theſis.
For like as under the New Teſtament, the meaſure of the Spirit is one in this life, another in the life to come; ſo under the Old Teſtament, the meaſure of the Spirit was farre different then from what now it is under the New: and like as in that meaſure of the Spirit, which is beſtowed under the New Teſtament, ſeeing in this life it is not beſtowed perfect, there is need of a curbe whereby the fleſh might be reſtrained, which is the Covenant of Nature; ſo that meaſure which could be afforded us in the Old Covenant, for as much as it was never afforded us perfect, had need alſo of a like curb.
54. Theſis.
For this cauſe the Iewes, both by the Covonant of Nature, like unto us, and alſo by the Subſervient Covenant, different from us, were reſtrained from externall ſinnes.
55. Theſis.
In like manner alſo doth the Covenant of Nature lead us unto Chriſt one way, Men are otherwiſe drawn unto Chriſt by the Covenant of Nature, otherwiſe by the Subſervient Covenant.the Subſervient Covenant another: for the Covenant of Nature begets and ſtirres up thirſt in men; which by Chriſt applyed, either in the promiſe, or the Goſpel, is aſſwaged; but the thirſt which the Subſervient Covenant did excite, could be no otherwiſe aſſwaged, then by the coming of Chriſt himſelfe in the fleſh.
56. Theſis.
Therefore men, ſo farre forth as being preſſed on by the Covenant of Nature, they are diſquieted with the deſire of a Mediatour; yet before he was exhibited, they deſire only an Application of Chriſt promiſed, but after he was exhibited, they deſire the beſtowing of him exhibited. But the Subſervient Covenant did not ſuffer men to reſt ſatisfied in Chriſt, as one that was promiſed, but further, it did enflame them with a marvellous deſire of his comming in the fleſh. Iuſt thus under the Goſpel, the Covenant of Grace doth caſt in a deſire, not only of that meaſure of Ieſus Chriſt, which will be afforded us in this life, but it doth alſo excite and ſtirre up, in the minds of the godly, a marvellous deſire of the diſſolution of this body, and of the ſecond comming of Chriſt.
57. Theſis.
Therefore the Iewes were brought unto Chriſt by the Covenant of Nature, after another manner from what they were by the Subſervient Covenant.
58. Theſis.
To the ſecond, I anſwer, Whence it is that the Covenant of Nature doth compell.that we conſider the Covenant of Nature, according to its firſt inſtitution, when it was inſtituted with man, entire, and uncorrupt, and not according to its accidentary uſe, the Nature of man being now wholly corrupted and depraved.
59. Theſis.
To the Third we have already anſwered, (above, in Theſis 52, 53.) where we explained how men might one way be reſtrained from ſinne, by the Covenant of Grace, and an other way by the Subſervient Covenant.
60. Theſis.
But becauſe we have already ſpoken ſomewhat of the Coaction, that doth proceed, both from the Covenant of Nature, as alſo from the Subſervient Covenant; it will, not unlikely, quit the labour, to explaine what and how manifold that coaction is.
61. Theſis.
By Coaction here we underſtand, Coaction what it is.not that whereby the members of man are hurried on impetuouſly to the doing of thoſe things, which by no meanes willingly they would doe, but ſuch a kinde of Coaction [to] which there doth concurre ſome conſent of will, indeed that conſent not abſolute, and perfect, neither yet ſuch as is compelled, for as much as to aſſent, and yet to be compelled, are repugnant.
62. Theſis.
This ſo comes to paſſe, when what we hate in it ſelfe, our wils doe yet embrace, either for the avoydance of ſomething, which we more hate; or for the atchievement of ſomething, the love of which doth more earneſtly enſlame us, then did the hatred of that; which we yet deſire, for the atchievement of this.
63. Theſis.
This kinde of Coaction they feele who ever are reſtrained, It is one in the godly, another in the ungodly.by the Covenant of Nature, or by that which is Subſervient, from their outward impieties; yet ſo, as different ſorts of men, after a diverſe, and a different manner; for verily wicked men, are only ſcared from evill, by the feare of puniſhment, denounced in the Covenant againſt them, whereas the godly are alſo drawn by the love of God Covenanting with them; notwithſtanding, of themſelves they are enclining unto evill: now that, a man may call a ſervile, this a ſonlike filiall coaction.
64. Theſis.
But the diverſitie of this Coaction hath its dependance not ſo much upon the Covenant it ſelfe, either of Nature, Whence that diverſity proceeds.or of that, that is ſubſervient, as it hath upon the condition of the perſons concerned in the Covenant.
65. Theſis.
For the very Covenant it ſelfe, in this corruption of nature, inforceth, yet ſo, as it doth it by a ſervil coaction, in them who are deſtitute of faith; but by a filiall, in them who are indued with faith.
66. Theſis.
It now remaines, that we compare the ſubſervient Covenant (which is the Old Teſtament) with the Covenant of Grace.
67. Theſis.
They agree firſt of all, The agreement of the Subſervient Covenant, with the Covenant of Grace.in this, That God is the Authour of them both. Secondly, that both of them are made with man conſidered as he is a ſinner. Thirdly, that both of them doe reveale ſin. Fourthly, that both of them doe reſtraine from ſinne. Fifthly, that they both doe leade to Chriſt. Sixthly, that either is a badge of the Church of God. Seventhly, that both of them were made through the Mediatour. Eightly, that in both of them life is promiſed.
68. Theſis.
But they differ. The diſagreement.Firſt, in the qualitie *foreign.and condition of the Authour; for God in the ſubſervient Covenant is conſidered as reproving ſinne, and as one approving onelyonly righteouſneſſe: but here now he is otherwiſe conſidered in the Covenant of Grace, as one remitting ſinne, and repairing a new righteouſneſſe in man. Secondly, they differ in the ſtipulation, for this is the ſtipulation [or condition] of the old Covenant, aGal. 3.12.Doe this and live; of the new, bJoh. 3.18.Beleeve, and thou ſhalt not come into iudgement. Thirdly, they differ in their antiquitie; for the ſubſervient Covenant was added cGal. 3.16, 17, 19.to the Promiſes of Grace, which preceded. Fourthly, they differ in the manner of diſcovering ſinne, for the ſubſervient Covenant doth not diſcover ſinne primarily dRom. 7. throughout., but by experience of mans weakeneſſe in the keeping of that Covenant; but the Covenant of Grace doth it primarily; eRom. 3.9. et ſeq. v. 23.for it doth teach *foreign.expreſly that man is a ſinner fRom. 4.6. et ſeq., and that his happineſſe is placed in remiſsion of ſinnes. Fifthly, the ſubſervient Covenant doth reſtraine from ſinne gRom. 7.22, 23, 24., but by coaction hRom. 6., the Covenant of Grace, by a ſpontaneous and voluntarie inclination of the mindes of men. Sixthly, in that either doth lead unto Chriſt: the Covenant of Grace, doth this directly; the ſubſervient Covenant, indirectly. Seventhly, whereas both are a badge of the Church: the old Covenant is a carnall or outward badge onelyonly of the Iewiſh Church; but the Covenant of Grace is a ſpirituall badge of the Church of the Iewes, and alſo of the Gentiles. Eighthly, whereas either Covenant was made by a Mediatour; the Mediatour of the old Covenant is the man Moſes, but the Mediatour of the new, is not a *foreign.meere man, but Chriſt *foreign.God man. Ninthly, iGal. 4.24, 25.in the old Covenant the ſpirit of bondage is given; but in the Covenant kRom. 8.25.of Grace, the Spirit of Adoption. Tenthly, the old Covenant was the meane unto, the end; but the Covenant of Grace the end it ſelfe. Eleventhly, the old Covenant did terrifie the conſciences; the new doth comfort them. Twelfthly, the obiect of the old Covenant is man dead in ſin; of the new, a conſcience terrified for ſin. Thirteenthly, the old Covenāt did indeed declare the manner how to worſhip God in, but performed nothing; the new Covenant doth diſcover and performe. Fourteenthly, the old Covenant is a *foreign.hand-writing againſt us, lCol. 2.14.but the new mMatt. 11.28.is a *foreign. Oxus excuſſum.burden caſt off. Fifteenthly, nHeb. 12.18. to the 24.the old Covenant is from Mount Sinai trembling; oPſal. 2.6.the new from Sion which is heavenly, delectable, lovely. Sixteenthly, the old Covenant doth ſhut out the Gentiles: but the new receives them in. And laſt of all, by ſome this difference is further added; that whereas in either life is promiſed, in that it ſeemes that life is onelyonly promiſed to be lived in the land of Canaan; but in this is promiſed a life to be lived in heaven.
69. Theſis.
Furthermore the old Covenant was [a meane] unto Chriſt; The Old Covenant is a meane to the New.conſidered either as it did redargue and reprove men of ſinne; or as it did reſtraine men from ſinne, or as being a Type, and a ſimilitude of the new Covenant; the two former have beene explained already, the latter yet remaines.
70. Theſis.
There are two parts of the old Covenant, the Law Morall, and Ceremoniall, The uſe of the Law, Morall and Ceremoniall.to which alſo may be added their Polity: [namely, the Iudiciall Law] theſe, if conſidered in themſelves, did redargue and reprove man of ſinne; and indeed the Morall Law, as through the weakeneſſe of the fleſh it is impoſsible; ſo it declares a man not to be ſpirituall, and it doth reſtraine him from outward impieties, through the intervening of the ſpirit of bondage pHeb. 10.3.; but now the Ceremonies did ſet forth mans impuritie contracted by ſinne. But and if we conſider them as Types, ſo the Morall Law was the Copy of our holineſſe: the Sacrifices ſome of them, did ſet forth the death of Chriſt as expiatory; the reſt of them did figure out qRom. 12.1.the reaſonable ſacrifice of our body and minde, in reſpect whereof, rRev. 1.6. & 5.10. & 20.6.we are called Prieſts: and thoſe other cleanſings did note out unto us the reall ſanctification of our ſoules in the bloud and Spirit of Chriſt.
71. Theſis.
Here two things will be demanded: Firſt, how Moſes could be ſaid to be a Mediatour of that covenant, ſeeing he himſelfe was one included in the party on the one ſide covenanting. Secondly, why the Sacrifices, [Sacraments] and Ceremonies of the Old Covenant, are called carnall ſHeb. 9.10.; the Sacraments of the New Covenant not ſo; whereas Chriſt, or the benefits of Chriſt were repreſented as well in thoſe, [of the Old Covenant] as in theſe they are.
72. Theſis.
To the firſt, How Moſes could be a Mediatour.I Anſwer. It is not abſurd, that both one and the ſame, under a divers conſideration, may be both a Mediatour, and may yet be one included in party of the one ſide, Covenanting. For in the New Covenant, Chriſt, though he be a Mediatour; yet as God, he likewiſe is the other party covenanting; ſo in the Old Covenant Moſes, ſeeing he was an Iſraelite, and a part of that people with whom God did enter into covenant, after he had taken upon him the Office of a Mediatour, appointed him by God; he is no longer now ſimply to be conſidered as an Iſraelite, but as a Mediatour; making interceſsion betweene God and the people of Iſrael; and this we conceive was done, that ſo he might appeare to be a clearer and more manifeſt Type of Chriſt.
73. Theſis.
But from hence a greater and more weighty difficultie ſeemeth to ariſe: for ſeeing God is infinite, it may not abſurdly be demanded, In what respect could Moſes be a Mediatour betweene God and man, ſeeing he himſelfe was but a man? To this we anſwer: that Mediation is twofold. The one, by the benefit whereof men are truely and effectually united unto God; and this Mediation we confeſſe, belongeth to no other then to a perſon indued with infinite vertue and power; and ſo that the New Covenant could admit of no other Mediatour then of one, who muſt be God, we conſtantly affirme; but then we ſay, againe, there is another Mediation, whereof this onelyonly is the uſe; to ſhew what the way and manner is, how God is to be worſhipped in, and not to inspire into men a ſtrength and power to performe it; nor to reconcile men unto God; but onelyonly it propounds thoſe things whereby it eaſily appeares what need they have of reconciliation: This is the Mediation of the Old Covenant: wherefore we ſay not that the Mediatour of it ought to have beene of infinite power, ſeeing thoſe things are not of a power infinite, but finite, and ſuch, as may belong unto a creature.
74. Theſis.
To the ſecond, Why the Sacraments of the Ancients are called Carnall.we Anſwer: That the Sacrifices and Sacraments of the Old Teſtament are deſervedly called carnall, &c. Thoſe of the New Covenant not ſo; becauſe, notwithſtanding theſe as well as thoſe, as reſpecting the matter, may both be called carnall, and both ſpirituall, in reſpect of the ſignification; yet here fals in a two-fold difference whereby they are diſtinguiſhed each from other.
75. Theſis.A two-fold diſagreeement betweene the Sacraments of the Ancients and ours.
The firſt difference is this, for that the Sacrifices, Sacraments, and Ceremonies of the Ancients had their carnall uſe, over and beſides the ſpirituall ſignification. But the Sacraments of the New Covenant have, by Gods appointment, no carnall uſe at all, now, but meerely ſpirituall.
76. Theſis.
1. Nevertheleſſe we deny not, but even the Sacraments of the New Covenant, by the inſtitution and cuſtome of man, may have a carnall uſe, but not any ſuch preſcribed them by any Word of God.
77. Theſis.
2. The ſecond difference is placed in this: That the Sacraments, Sacrifices, and Ceremonies of the Old Teſtament did ſet forth Chriſt, and the benefits by Chriſt; not primarily, but ſecondarily, and that too, but darkely; but the Sacraments of the New Covenant do ſhew forth Chriſt primarily, and that clearely.
78. Theſis.
So Circumciſion, primarily, did ſeparate betweene the ſeede of Abraham and the reſt of the Nations; it did ſeale unto them the earthly promiſe: ſecondarily, it did ſignifie out ſanctification. In like manner the Paſſeover, primarily, the paſſing over of the deſtroying Angel; ſecondarily, Chriſt: ſo alſo the ſacrifices, and the cleanſings, they repreſented, primarily, a certaine carnall holineſſe: ſecondarily, they figured out Chriſt, and the benefits of the New Covenant.
79. Theſis.
And now I conceive laſtly, The Definition.it will not be amiſſe, in the place of a concluſion, to ſubjoyne here, the Definitions, of thoſe three Covenants, concerning which we have raiſed this dispute.
80. Theſis.
The Covenant of Nature is that, Of the Covenant of Nature.whereby God, by right of Creation, doth require a perfect obedience of all mankinde, and promiſes a moſt bleſſed life to as many as doe give it him, to be lived in Paradiſe: but againſt thoſe that deny him this perfect obedience, he doth denounce eternall death; and that for this end, that it may appeare to all, how greatly he is in love with vertue, and how infinitely he hateth vice.
81. Theſis.
The Old Covenant is that, whereby God doth require from the people of Iſrael, obedience of the Morall, Ceremoniall and Iudiciall Law; and to as many as doe give it him, he promiſes all ſorts of bleſſings in the poſſeſsion of the land of Canaan; on the contrary, to as many as deny it him, he denounces, moſt ſeverely, curſes and death; and that for this end, that he might bring them to the Meſsias which was for to come.
82. Theſis.
The Covenant of Grace is that whereby God, upon the Condition propounded of faith in Chriſt, promiſes remiſsion of ſinnes in his bloud, and a heavenly life; and that for this end, that he might ſhew forth the riches of his Mercy. And thus much concerning the Covenant.
Glory be to thee, O Lord Ieſus.
FINIS.
End of the text · Samuel Bolton, The True Bounds of Christian Freedom (1645)