Christ and Moses Excellency — Vavasor Powell

Christ and Moses Excellency · Vavasor Powell

Chriſt and Moſes Excellency, OR, Sion and Sinai's Glory.

Queſtion.

HOw many Covenants did God make with men concerning their ſalvation?(a)Gal. 4.24 Rom 9.4. Eph. 2.12.

Anſwer, Two, Gal. 4.24. Rom. 9.4. Epheſ. 2.12.

Queſt. How are theſe two Covenants called?

Anſw. The(b)Mat. 11.5 Goſpell, and the(c)Joh. 1.16. law, or commonly the Covenant of(d)Ac. 20.32 grace and the Covenant of(e)Ro. 3.24. works.

Queſt. Why doe you place the Covenant of grace before the Covenant of workes?

Anſw. Becauſe the Covenant of grace was in being(f)Gal. 3.17. before the Covenant of works.

Q. What do you mean by the Covenant of workes?

A. I mean the(g)Deu. 10.4 ten Commandements (called the(h)Mal. 4.4 Law of Moſes) which was delivered upon(i)Deu. 29.1. Mount Horch (or(k)Gal. 4.24. Synai) unto Moſes for the children of Iſrael.

Q. Doe you then take the ten Commandements for the Covenant of works?

A. Yea ſure, and they are often in Scripture called a(l)Deu. 4.13.5.23. Iſ. 24 5. Jer. 31.32 Heb. 8.9. Covenant.

Q. But was not that, the Covenant of works, which God made with Adam in Paradiſe before his fall?

A. I deny not, but that it was of the nature of a(m)Hoſ. 6.7. Like Adam they tranſgreſſed the Covenant. Covenant, yet we find no more expreſſed, but a command(n)Gen. 2.17. doe this and live, with a penalty, In the day thou eateſt thereof thou ſhalt dye, but there is no promiſe made of eternal ſalvation upon the keeping of it.

Q. But do not you conceive that God did intend to give ſalvation unto Adam if he had kept that command, though God did not expreſly promiſe it.

A. I doe conceive that Adam ſhould have continued in that happy ſtate, he was in, and ſhould never have dyed, if he had not ſinned, for(o)Ro. 5.12. 1 Cor. 15.21 by ſin came death.

Q. What might be the reaſon, why God did not declare as well the promiſe, as the command and penalty?

A. Though this be a ſecret, and known perfectly, onelyonly to God himſelfe, yet we may judge probably by the event, that God reſerved, and kept ſecret to himſelfe, that part of his mind which concerned Adams eternall ſalvation, becauſe he intended not that Adam ſhould be ſaved by his works.

Q. How does it appear that God did not intend to ſave Adam by his works?

A. Becauſe God had pre-ordained, determined, and appointed another(p)Eph. 1.3, 4, 5. 2 Tim 1.9, 2 Theſ. 2, 13. Rev. 13.8.17.8. way and means (viz. Jeſus Chriſt) to ſave Adam and part of his poſterity.

Q. If God had pre-ordained Chriſt as the means of mens ſalvation, was there not then a neceſſity that Adam ſhould ſin.

A. Although God put no neceſſity upon Adam to ſinne, but left him to his free choice, yet there was a neceſſity of bringing to light that heavenly plot, and contrivement, wherein lay hid the myſtery of Gods counſell, and the wonderment of mens ſalvation, which could not be revealed untill Adam had ſinned: and ſo (with reverence be it mentioned) the Son of man gave vent unto the grace of God, and the fall of naturall Adam, to the exaltation of ſpirituall Adam, Jeſus Chriſt.

Q. But was there any agreement about the ſalvation of men before Adam ſinned?

A. Yes, there was an agreement and Covenant(q)Eſ. 42.6.55.3 Zac. 6.13. Eſ. 50 5, 6. betweene God the father, & his(r)Who was then the word of God, Joh. 1.1. Son Jeſus Chriſt.

Q. When was that Covenant made with Jeſus Chriſt?

A. (s)Tit. 1.2. 2 Tim. 1.9.Before the world began.

Objection, But is it not in the Greek, from the foundation or beginning of the world, meaning that the Covenant was made with Adam, immediatly after his fall, and not with Chriſt before the foundation of the world?

A. The Greeke will not beare it ſo, for foreign (which are the words in both places before cited) ſignifie, before the foundation of the world, or beginings of times, for note that the prepoſition foreign when it governes a Genitive Caſe (as here it doth) it ſignifies before, as, 1 Pet. 1.20. 1 Cor. 4 5. 2 Tim. 4.21. ſo Epheſ. 1.4.1 Pet. 1.20. 1 Cor 4.5. 2 Tim. 4.21 Eph. 14. we are choſen in Chriſt before the foundation of the world (the word before there is in Greek foreign) if election be before the foundation of the world (as ſure it is) then alſo by the ſame ground a Covenant or promiſe, is made before the foundation of the world, for the word proves the one as well as the other.

Q. But where in Scripture doe you finde that agreement (if there were any) made with Chriſt before the foundation of the world, called a Covenant?

A. I ſuppoſe the word Covenant, could not be found in Scripture (in this ſenſe and caſe) yet if there be found words of the ſame ſignification, and holding forth the truth of the thing it is ſufficient, (for many words are uſed by the godly and learned, which are not in Scripture (as Trinity, Sacrament, &c.) now in Scripture it is called the(t)Tit. 1.2. the promiſe of eternall life, and ſo is the Covenant that God made with Abraham called the(u)Gal. 3.18 19, 22. promiſe.

2. We have the word Covenant applyed in this caſe, as in Zach. 9.11. As for thee by the bloud of thy Covenant, or whoſe Covenant is by blood: here God the Father ſpeakes to Chriſt, with relation to ſome Covenant between them both; and we read of no other but this fore-ſpoken of.Pſa. 89.28 Alſo in Pſal. 89.28. God the Father ſaith againe, My Covenant ſhall ſtand faſt with him, i.e. with Chriſt, if you conſider (1) v. 25. he ſaith that he would ſet his hand (or power) in the Sea, that is, Chriſt ſhould have power to governe the Nations (2) v. 27. he is called, Gods firſt begotten ſon, a title moſt properly given to Chriſt, Rom. 8.29. Col. 1.15. (3) v. 29.Rom. 8.29 Col. 1.15. His ſeed ſhould endure for ever, meaning the members of Chriſt, which are ſo called in Eſa. 53.10.Eſa. 53.10

Obj. In verſe 35. it is, I have ſworne that I will not lie unto David, therefore this Covenant was made with David, and his ſeed, i.e. Solomon, and not with Chriſt and his ſeed.

A. Jeſus Chriſt is called(w)Eſa. 22.22. Ezek. 37.24. Hoſ. 3.5. David frequently in Scripture, becauſe he was made of the(x)Ro. 1.3 Called the branch of David, Jer. 23.6. Mat. 1.1. becauſe he ſprang from Dav. ſeed of David according to the fleſh, though it be true, that God made a Covenant with David, and his ſeed or ſon Solomon, and that this Pſalme in the letter of it, hath relation thereunto; yet Solomons Throne did not endure for ever, but was(y)Jer. 22.30 Ez. 21.16 overthrowne, therefore ſure this is to be applied onelyonly to Chriſt, and his ſpirituall ſeed according to the ſtrict and ſpirituall meaning of the words.

Queſt. To what end ſhould the Covenant of Grace be made before man ſtood in need of grace, for till Adam had ſinned, there was no neceſſity, or miſery, requiring grace or mercy?

Anſw. (z)Act. 15.18Known to God are all his workes, from (or before) the beginning of the world, and hee had all things then, as preſent, and as reall before the eyes of his glory as now he hath, viz. mans creation, fall, and recovery, and in this ſenſe there was no precedency of time in regard of any of Gods counſells, or ſecret acts. Moreover, God fore-ſeeing that man would ſinne (and thereby ſtand in need of Grace) hee prepared this ſovereigne ſalve (Chriſt or the promiſe of life and grace) to be preſently applied, and clapped to this wounded dying man; as the brazen Serpent was prepared, and(a)Num. 21 8, 9. ſet up before-hand for them that ſhould afterwards be ſtung.

Q. What was the nature of that. Covenant which God the Father made with Jeſus Chriſt?

A. It was a(b)Joh. 6 39 40. Heb. 10.7. voluntary,(c)Eph. 1.5. well-pleaſing, and(d)Eſ. 53.10 11. mutuall act, and agreement, betweene the Father, and his Son Jeſus Chriſt, ſuch as a man makes with his(e)Eph. 1.9 owne minde, concerning his owne children, or members.

Q. Who were the parties concerned in this Covenant?

A. God the Father,(f)Eſa. 42.1 Jeſus Chriſt the Mediator, and the(g)Gal. 3.16. called Chriſt 1 Cor. 12.12. Church or body of Chriſt, for whom he was to mediate.

Q. What did God the Father then promiſe unto Chriſt on his part?

A. They were either things that did belong to the worke of his Mediatorſhip, or things to gratifie and ſatisfie him, for his worke of Mediation,

Q. What were thoſe things that God the Father did promiſe Chriſt, as belonging to the worke of his Mediation?

A. That he would(h)Heb. 1.9 annoynt him, and(i)Eſa. 11.2. fill him, with the Spirit above all others, and(k)Heb. 10.5.10. fit him with a body, to ſacrifice for ſins: and(l)Eſa. 42.1. uphold and(m)Eſa. 42.6.50.5. ſtrengthen him, that he ſhould not be(n)Eſa. 50 7 confounded, nor aſhamed, by the things he ſuffered.

Q. What were thoſe things which God the Father promiſed Jeſus Chriſt in way of gratification, and ſatisfaction, for the worke of his mediation?

A. That he would(o)Eſa. 50.8 juſtifie, and glorifie him,(p)Joh. 17.22 24. and all(q)Eſa. 53.11 his ſeed, and that he ſhould(r)Eſa. 53.10 Heb. 2.7.10. ſee, and(s)Eph 5 25 27. enjoy, the travell, and purchaſe of his ſoule and body; and have(t)Mat. 28.18 all power in heaven, and in earth, given to him, till all things be(u)1 Cor. 15.28. ſubdued unto him, and when God muſt bee all in all.

Q. What was the ſumme of the Covenant promiſed, and to be performed on Chriſts part?

A. To become a(w)Heb 8.6. Mediator,(x)Heb. 7.22 Surety, and(y)Act. 13.23 Saviour for all thoſe that his Father ſhould(z)Joh. 17.11, 12. give him, and in the Fathers appointed time, to become fleſh,(a)Gal. 4 4. for to(b)Mat. 11.27 manifeſt and(c)Joh. 17.4 glorifie his Father, by(d)Jo. 6.39. revealing, and(e)Joh. 15 10 keeping his will. Alſo to(f)Luk. 24.46. ſuffer, and(g)Hoſ. 13.14 ſatisfie(h)1 Pet. 2.24 perſonally, and(i)He 10.14 perfectly, for the ſinnes of men, and having(k)Jo. 14.4.19 finiſhed his worke, to bring(l)Joh. 10.18 himſelfe, and thoſe(m)Joh 6.39.40. given to him (by the Father) unto(n)Heb. 2.10 glory.

Queſt. What followed upon the making of this Covenant, betweene the Father and Jeſus Chriſt?

Anſw. Chriſt being(o)Eſa. 42.1 elected,(p)Joh. 6.27 ſealed and(q)Jo. 10.36 ſanctified, (viz. ſet apart) to his office of Mediatorſhip, and thoſe(r)Joh. 6.39 given him by the Father, being alſo(s)Eph. 1.4 v. 5. ſo the Greek word foreign ſignifies. elected, and(t)2 The. 2.13 ſealed to obtaine adoption, and ſalvation through Chriſt. The Father(u)Eph. 1.22 Col. 1.18. gave Chriſt, to be the head of that ſelect number and body (and the head of all other things for that body) and ſo filled Chriſt with his(w)Col. 1.19 owne fulneſſe, that he ſhould let out(x)Ioh. 1.16 grace for grace into that body, and ſo committed them to his(y)Ioh. 17.12 Gen. 43.13.14. care, charge, and cuſtody, (as Jacob did Benjamin to Reuben, Gen. 43.13, 14.) having firſt given them his(z)2 Tim. 1.9 grace, and(a)Eph. 1.3. bleſſing in Chriſt Jeſus.

Q What moved God the Father to make ſuch a Covenant?

A. In reſpect of himſelfe, his(b)Eph. 1.5. Rev. 4.11. owne pleaſure and(c)Rom. 9.23. 2 Cor. 1.20 glory, in reſpect of men(d)Ioh. 3.16, 17, 23. free love, and(e)Rom. 11.5. grace. For Gods firſt and maine end in all his actions, is his(f)Ioh. 11.4 Eph. 1.6.12 owne glory, and next making out his(g)Ier. 31.3. Eph. 2.7. goodneſſe unto his creatures.

Q. But did not God foreſee that thoſe (for whom hee covenanted with Chriſt) would beleeve and doe good workes, and was not their foreſeen faith and workes, the cauſe that moved God to make ſuch a Covenant?

A. 1. No, but rather God did foreſee, that they could not, nor would not of themſelves, beleeve, or doe good works. For conſidering men in themſelves, and without Chriſt, they were(h)Eph. 2.1.5. 1 Tim. 6.5 dead in their ſinnes,(i)Rom. 5.8 Ioh. 15.8. without ſtrength, and having neither(k)Ioh. 6.44 Eph 2.8. will nor power, neither in themſelves, nor of themſelves, either to beleeve, or to(l)Phil. 2.13 2 Cor. 3.5. doe any good worke: and therefore Gods grace preventeth and prepareth us, before wee can bee able, and worketh in us, that we may be able.

2. When the Scriptures ſpeake of predeſtination, and ordination before time to ſalvation (which as I ſhewed before, hath relation to Chriſt, and that Covenant made with him) they ſay we are predeſtinated and ordained to(m)Act. 13.39. 2 Theſ. 2.13. beleeve, and to(n)Eph. 2.10 Rom. 8.29 doe good works, and not for beleeving, and doing good workes.

Q If God covenanted with Chriſt to give ſalvation to ſome, and not to all, did he not then leave the reſt in a ſtate of impoſſibility to be ſaved, and in a ſtate of certainty to be damned?

A. I. God is not accountable to man for his actions, and this is ſufficient that the will of God is the(o)Rom. 9.15 18.22. ſupream reaſon of all his actions, and it ſhould ſatisfie us that God doth what he will, and wills himſelfe, and his owne glory chiefly, ſo that if mans miſery tends to Gods glory, it is mans duty to be ſilent, and ſubject thereunto.

2. Though God by this Covenant doth entaile and aſſure ſalvation upon, and unto the ſeed of Chriſt, yet it doth not neceſſarily follow, that the reſt are left unavoidably in a ſtate of damnation. It is true that Gods preordination, preſignation, and promiſe (before time) declared Gods ſpeciall favour to ſuch as he choſe, and his preterition, and paſſing by the reſt, ſhewed a leſſe regard of them, and diſ-ingagement of God to them.

Obj. But the abſolute electing of ſome, doth argue the abſolute reprobating of others.

A. God in the act of election,In no moment of nature did the purpoſe of condemnation goe before the foreſight of ſin, ſaith Dr. Twiſſe. & in the act of preterition, looked upon men as fallen (and not as innocent and unfallen) and thereby his grace doth more eminently appear in the one, and his juſtice is more apparently juſtifiable (as toward men) in the other.

Obj. But is not election the cauſe of ſalvation, and reprobation the cauſe of damnation?

A. Election and Reprobation, are not (in any ſenſe) the cauſes of ſalvation, and damnation, but Chriſt is the proper and meritorious cauſe of ſalvation, and ſin the proper, and meritorious cauſe of damnation. Election and reprobation they are but precedent, and precurrent acts, or decrees: and the cauſes of ſalvation and Damnation, they come in between the decrees and the execution thereof.

Obj. But the Decree of reprobation, puts a neceſſity upon men to ſinne, for if God hath decreed the puniſhment he hath decreed the cauſe alſo.

A. The decree puts no more neceſſity upon men to ſinne, then the ſecret intent and purpoſe of a King to put his juſt Law in execution, makes a malefactor guilty, and to ſuffer according to that law, further who dares reply againſt God if he would have it ſo?Ro. 9.20.

Obj. But if a King makes a law ſo ſtrict that his Subjects cannot keepe it, and then puniſhes his Subjects for breaking it, is not that King more guilty then his Subject?

A. But the caſe is not ſo, for God when he gave the Law at firſt to man (viz, Adam) he did not give him ſuch a Law that he could not keep.

Q. How doth it appeare that Adam could have obſerved, and kept that Law which God gave him in his innocent ſtate?

A. I. Becauſe the Scripture teſtifies of him, that he was made(a)Ecl. 7.29 upright and in(b)Gen. 5 1 Gods owne likeneſſe, (viz. in knowledge, holineſſe, and power) and therefore ſure he was fit, and able to keep it.

2. The commandement that God gave Adam to obey, it was no hard commandement, to be obſerved by ſuch a ſpirituall man.

Ob. But Adam was no other then a meer earthly and naturall man, 1 Cor. 15.47.for had he been ſpirituall, he could not have fallen from that ſtate.

A. It is true; that Adams body was of the earth, yet Adams ſoule was immediately from heaven, and therefore ſpirituall. And why might not Adam (though ſpirituall) as well as the Angels (ſeeing they were alike without promiſe of upholding them, and no union of ſpirit between them and God, or Chriſt, and but mutually good) fall from that ſtate.

Q. What death did Adams tranſgreſſion and diſobedience deſerve, and bring upon himſelfe and his poſterity?

A. All that the Scripture cals(a)Ro. 5.14 1 Cor. 15.21. death, which is either naturall(b)Lu. 1.79 ſpirituall, or(c)Rom. 5.2 Eph. 2.1. Iam. 1.15. Ro. 5.15.18. eternall.

Q. How doth it appeare that Adams ſin brought eternall death?

A. 1. From the words of the Apoſtle, Rom. 5.16.18. Judgement was by one to condemnation, and judgement came upon all men to condemnation. Now condemnation muſt bee underſtood here, as in other places of Scripture for(d)Ioh. 5.24. Rom. 8.1. eternall condemnation, alſo the Greek word foreign uſed in thoſe(e)Ro. 5.16.18. two texts is alwayes in Scripture for eternall condemnation: (and differs from the word foreign judgement) laſtly, here is judgement and condemnation together, which imports both a temporall and eternall judgement.

2. That condemnation which is put in oppoſition to eternall life, muſt needs be eternall condemnation: but this condemnation is ſuch, Rom. 5.21.Rom. 5.21 for the Apoſtle ſaith, That as ſinne hath reigned unto death, even ſo might grace reigne through righteouſneſſe unto eternall life.

3. It muſt be eternall death, elſe how, and when came mankinde to be guilty of eternall death; do the weake and wicked poſterity of Adam by ſinning now (when by reaſon of their corrupt natures they hardly can doe otherwiſe) deſerve and come under eternall death; and ſhould Adams ſinne, which was againſt knowledge, and a cleare Law, have no other puniſhment but a naturall and temporall death.

Further, how can death (viz. eternall death, Rom. 6.23.) be the wages of one ſinne, and not of another?Rom. 6.23

Ob. If Adam had not ſinned, hee was to enjoy but outward and temporall mercies, therefore having ſinned, his ſin could bring him under (no other but temporall and outward judgements.

A. Adam being the(f)Lu 3.38. Son of God, and after his owne likeneſſe, (doubtleſſe) did enjoy, and was to enjoy, had he not ſinned, the ſavour and love of God, and communion with him; which were more then meere temporall and outward mercies. On the contrary; the loſſe of theſe (which are(g)Eph. 5.6 Mat. 25.41 two of the greateſt, and ſoareſt judgements that the damned ſuffer for ever) muſt needs be more then temporall, and outward judgements.

Q Did Adam by his ſinne and diſobedience breake the Covenant that was made with Chriſt before?

A. No, for that Covenant was not given unto Adam before his fall, therefore he could not breake that which was not given him to obſerve.

Q. Was that Covenant which was made with Jeſus Chriſt before time, afterwards made with men?

A. Yes, ſee Eſa. 55.3. Jer. 31.31. and 33.20. Eze. 16.8 & 20.37. Heb. 8.10.

Q. Who made that Covenant with men?

A. God the(h)Hoſ. 2.18 Father,(i)Eze. 16.8. Jeſus Chriſt, and the(k)Heb. 10.15, 16. Spirit.

Q. When and with whom was that Covenant, (before made with Chriſt) firſt made?

A. With(l)Gen. 3.15 Adam immediately after his ſin, and diſobedience.

Q. What was the ſumme of that Covenant, as it was then revealed unto Adam?

A. The ſumme of it was concerning Chriſt, being made fleſh, and of what he ſhould doe, and ſuffer in the fleſh.

Q. How doth that appeare?

A. In theſe words, The ſeed of the (m)Gen. 3.15woman ſhall bruiſe the Serpents head, &c. The ſeed of the (n)Ier. 31.22 Gal. 4.4.woman, declares that he ſhould bee made fleſh; it ſhall bruiſe thy head; that imports he ſhould deſtroy the(o)Heb. 2.14 Mar. 1.24. Divell, and his(p)1 Ioh. 3.8 works, and thou ſhalt bruiſe his heele; that denotes, and holds forth the death, and ſufferings of Chriſt.

Q. How is Chriſt conſidered with relation to the Covenant of grace?

A. As the Author and Adminiſter, as the Mediator, as joynt party with beleevers in it, and as the ſumme and ſubſtance of it.

Q. How doth it appear that Chriſt was the Author and Adminiſter of the Covenant?

A. 1. He is called the Meſſenger of the Covenant (or(q)foreign Mal. 3.1. that Covenant) and the(r)Eſa. 63.9 Angel of Gods preſence that repreſented his Fathers Majeſty (who could not, nor cannot be ſeen in(s)Ioh. 1.18. himſelfe, nor in his(t)Exo. 33.20, 21. glory, neither(u)1 Ioh. 4.12. ever was) but Chriſt as his Viceroy, and great Ambaſſador did manage on earth (the whole buſineſſe of the Covenant, and of mens ſalvation) which was before contrived, and concluded upon in heaven.

2 In all or moſt of the places where there is mention either of making, renuing, or confirming the Covenant of Grace with the Fathers before the Law, or afterwards under the Law, you will finde, that it was Jeſus Chriſt that did act, indent, and doe all with men. As for example, to begin with Abraham (the father of the faithfull) in Gen. 12.1, 2, 3. wee reade of the Lords firſt appearing to Abraham, Gen: 12:1, 2, 3.and his making the promiſe with him,Gen: 17:3 4, 5. then in the 17 of Gen. the 3, 4, 5, &c. we have a ſecond appearance of the Lord to Abraham, and then the Covenant was much inlarged, and confirmed; again, the ſame Lord appeared unto him in the plaines of Mamre, which by ſeveral circumſtances appeares to be Chriſt, for he did eate with Abraham. ver. 8. and this was no created Angell, as plainly appeares in verſ. 3.13, 17, 20, 26, 33. In like manner hee made the Covenant with(a)Gen: 26:2, 3, 4, 5. Iſaac, (b)Gen: 28:13.3-2:24.25:29, 30:Iacob, (c)Ex: 3:2, 4, 6, 7.-4:4, 5Moſes alſo he appeared to(d)Joſ. 5:13:14. Joſhua, (e)Ex: 13:11-14.19.Iſrael (f)Iud: 6:12 13, 14, 16.Gideon (g)Iud: 13:15 to the end.Manoah (h)Gen: 16:7:18:-21.17, 18.Hagar &c.

Obj. But this remaines ſtill darke and uncertaine whether it were Jeſus Chriſt or no.

A. Conſider but two other places, and you ſhall ſee evidently that it was Chriſt, and no other, Jud. 2.1. And the Angel of the Lord came up from Gilgal to Bochim, and ſaid, I (that is the Angell or Chriſt) made you to go up out of Egypt and have brought you unto the Land which I ſware unto your fathers. So in. Eſay 63.9. And the(i)i e. Chriſt vide Ex. 23 20, 21. Heb: 9:24 Angel of his preſence, ſaved them, and in his love, and in his pitty he redeemed them, and he bare them, and carried them all the dayes of old: hence it appears that this Angell could be no other; ſave Chriſt, for the Father, and the Spirit are never ſo called in Scripture, and a created Angell had never that dignity, and worſhip given him which was given that Angell.

Q. But was it Chriſt that did adminiſter the Covenant to Adam?

A. It is probable, if not apparent, that it was Chriſt, that did deliver that Promiſe (or Covenant(k)Note that God did not ſpeake thoſe words in Gen: 3:15: to Adam, but to the Serpent, vide, v: 14. before Adam) if you conſider Gen. 3.8. where tis ſaid, that Adam & Eve heard the voice of the Lord God, walking in the Garden, in the cool of the day. This Lord God, was not God the father (for he never(a)Heb. 11.27. See Diodate on Gen. 3.8 & Bern. on the word Lord. appeared in any bodily ſhape) therefore ſure it was Chriſt the ſon and word of God, whoſe goings forth have been of old from(b)Mic. 5.2. everlaſting.

Queſt. What did Chriſt doe, as the Mediatour of the Covenant of grace?

A. He did(c)The word foreign (Mediator) ſignifies one that interpoſes himſelf legally between parties that are at variance to reconcile them, unus qui intervenit vel interpouit, jure-jurando, vide Heb. 5 legally interpoſe and put himſelfe(d)1 Tim. 2.5 between God and men, to mediate and intercede for them, and ſo(e)Heb. 10 9 voluntarily became obedient to his fathers will, and by undergoing, bearing, and ſuffering, the(f)pſ 88.16. wrath, and(g)Gal. 3.13 curſe due to men for their ſins, he took(h)Ioh. 1.29. away their ſins(i)Col. 1.21. reconciled them to God, redeemed them from the(k)Gal. 4.5. Law, and delivered them from the(l)1 The. 1.10 wrath to come.

Q. Was Chriſt the Mediatour of the Covenant of grace in all ages?

A. Yes ſure, for there was but that(m)Gal. 3.28 one true and reall Mediator, who is ſaid to be the(n)Rev. 1.30 Lamb ſlaine from the foundation of the world, and to be the ſame(o)Heb. 13.8 yeſterday, and to day, and for ever.

Ob. But was not Moſes the Mediator of the Covenant of grace under the Law, and before Chriſt came in the fleſh?

A. Grant that Moſes was a Mediator of the Covenant of grace, (though the Scripture rather ſets him forth a(a)Gal. 3.19 Heb. 12.21 Mediator of the Law, and Covenant of works) yet he was but a(b)Deut. 5.5 Exo 34.34 Heb. 3.2. typicall Mediator, and during his life, (as the Prieſts of the Law were) and his mediation was onelyonly by way of(c)Num. 14 19. Exod. 17.11. intreaty and prayer, and not by way of merit and purchaſe.

Q. How could Chriſt bee both the Author and the Mediator of the Covenant of grace?

A. As God he was the(d)Gen. 17 1, 2. Author of the Covenant, but as Godman, or God(e)Ioh. 1.14. Gal 4.4. made man, the(f)Heb. 8.6. 1 Tim. 2.5 Mediator of it, as God conſidered in himſelfe, he was(g)Lu. 15.21 offended, and willing to be(h)Ez. 16.63 pacified towards men. But as God in our(i)Heb. 10.5.9. nature, he was making ſatisfaction to his owne juſtice, and in the body of his fleſh(k)Col. 1.22 reconciling us to himſelfe. By his God-head he(l)Ioh. 17.19 ſanctified, and(m)Heb. 9.14 ſacrificed his man-hood, and by vertue of that ſacrifice, beleevers are(n)Heb. 10.10. purged and ſanctified from their ſins.

Q. How is Jeſus Chriſt joynt party with beleevers in the Covenant of grace?

A. He is their(o)Heb 7.22 foreign ſignifies one that of his own accord promiſeth and bindeth himſelfe for another; and is as liable to bide the triall of the law as the principall himſelfe, and the word for ſurety in the Hebrew, foreign ſignifies mingled, to ſhew that the ſurety is as much ingaged as the principall himſelf. ſurety bound to performe, and to ſee performed all the duties that God requires, or beleevers promiſe to performe (or are ingaged to performe) in and with relation to the Covenant.

Ob. Though Chriſt be ſurety for beleevers, yet may not he ſuffer beleevers to be arreſted, and to anſwer for their owne debt, as its uſuall for Sureties to doe.

A. Oh no, for when Chriſt firſt engaged, and bound himſelfe for thoſe (as I may call them) poore bankrupts and beggerly friends of his, he knew, and conſidered that the whole burden, would lye upon his back, and that he, and not they ſhould be arreſted, for the debt: Therefore he takes the whole matter upon himſelfe, and ownes the debt as if he were the Principall, and not ſurety; and he is contented that the Action and Suit, ſhould be entred, (and that the full force of the plea ſhould be) againſt him onelyonly. Hereupon, Chriſt this(a)1 Pe. 2.22 innocent (yet engaged) and voluntary Defendant, is(b)Eſa. 53.8 arreſted and brought to the Barre of Gods juſtice, where he is convicted, adjudged, and(c)Eſa. 53.4 7, 10. arraigned, as the(d)2 Cor. 5 21. ſinfulleſt(e)Gal. 3.13 curſed'ſt, and moſt guilty (though the ſinleaſt, and bleſſedſt, and moſt guiltleſſe) man that ever lived. And having ſuffered the utmoſt rigor of the(a)Gal. 4.4. foreign, i.e. he became under the law. Law, and not one ace of juſtice abated him, nor a farthing of the debt forgiven, no nor ſo much as one ſin unaccounted, or blotted out, till(b)Dan. 9.24 ſatisfaction was firſt given. But after a full account, and perfect payment, and ſatisfaction, this Surety Chriſt,(c)Ioh. 17.5. pleads for a diſmiſſion, and diſcharge, & ſo gets a generall(d)Heb. 9.12 acquittance and releaſment (under the King of heavens hand and Seale) for(e)Phil 2.8, 9 himſelfe, and his poor(f)Iſ. 52.12. friends.

Q. Were all the ſins of Beleevers, as well ſins of omiſſion, as commiſſion, and ſins after beleeving, as well as ſins before beleeving, laia upon Chriſts ſcore, and accounted for by him?

A. Yes, Jeſus Chriſt did beare, and make ſatisfaction as well for the ſins of omiſſion, as the ſins of commiſſion (as the Prieſt did(g)Ex. 28.38 beare the iniquity of the holy things) and by offering up himſelf he(h)Col. 2.13, 14. removed all out of the way that was againſt men, and(i)Heb. 10.14. perfected for ever them that beleeve, ſo that(k)Ro. 8.33. nothing can bee laid to their charge either of the evill done, or of the good left undone, either(l)Ac. 13.36 before or(m)1 Jo. 1.9. & 2.1, 2. Pſ. 103.3. ſince their beleeving.

Q How could Chriſt being but one, make ſatisfaction for the ſins of ſo many as are ſaved?

A. Though Chriſt was but one, yet hee was ſuch a one as was greater, and(a)As it was ſaid to David 2 Sam. 18, 3. thou art worth ten thouſand of us. better than all, and therefore able, and ſufficient to ſatisfie for all, and to redeem all (as well as he made all.) And though the redemption of ſoules was(b)pſ. 49.7, 8 deare, coſtly, and precious, yet the(c)Act. 8, 33. life and(d)1 Pet. 1.18, 19. blood of ſuch a one as Chriſt (viz. the Son of God, yea(e)Act. 20.28. God himſelfe) was of ſuch an(f)1 Cor. 6.20 infinite value, and price, that it did ſurmount and ſurpaſſe in dignity, and worth, all the ſoules in the world, and his ſufferings and merits were a ſufficient ſatisfaction, if intended and applied to that end, for to ſave ſo many worlds of men, as of men in the world.

Q. How doth it appeare that Chriſt is the ſumme, and ſubſtance of the Covenant of grace?

A. He is (as the Apoſtle ſaith)(g)Col. 3.11. i.e. The ſpring, fulneſſe, cauſe and riſe of all mans happineſſe all in all, and the whole Covenant is comprehended in him, therefore is he called the(h)Iſ. 42.6. & 49.9. Covenant, and all the promiſes of the Covenant, they are but as ſo many lines in the circumference, that meet as one in the Center, or as the veines of Chriſt (this Covenant) that carry and conveigh his blood into all the members and parts of his body (the Church.) For doe but follow any promiſe, and it will (like the(a)Mat. 2.1, 2 Starre that did guide the Wiſemen of the Eaſt) guide, and leade you to Chriſt, who is the ſumme of all, and in whom all things are(b)Eph. 1.10 foreign or ſummed up. gathered and do(c)Col. 1.17 foreign and all things in him ſubſiſt or ſtand firme. conſiſt.

Q Was it one and the ſame Covenant of grace, that was in force before the Law, and under the Law, till the comming of Chriſt in the fleſh?

A. Yes ſure, it was(d)pſ. 105.8, 9 Mic: 7.10. one and the ſame Covenant of grace, which God made with all men in all generations, from Adam to Chriſt, for the promiſe made to(e)Gen. 3.15 Adam, was renued and eſtabliſhed as a Covenant with(f)Gen. 6.18 Noah, afterwards with(g)Gen. 12.3 15.1. Abraham, (b)Ge. 17.18Iſaac, (i)Pſ. 105.10Jacob (k)Ex. 6.4.6.Moſes, (l)2 cro, 21.7David, and al their(m)Gen. 9.9 17.17 with Gal. 3.16.29 Ro. 9.8 ſpirituall ſeed and poſterity, the true(n)Gal. 6.16 Iſraelites of God.

Objection, The Covenant that God made with Noah, ſeemes not to be the Covenant of grace, but a Covenant that hee would not deſtroy the world againe by water, as he had done before?

A. God made and eſtabliſhed two Covenants with Noah, the(a)Gen: 6:6. one before hee went into the Arke, which was the Covenant of grace, (the Arke it ſelfe being a true type of Chriſt, and a ſeal of that Covenant to him) the(b)Gen: 9:19 other a Covenant of outward preſervation (as I may call it) which he made with him, but with all(c)Gen. 9:9 10. mankind, and with every living creature.(d)Gen: 9:12.6: The ſumme of this Covenant was that he (i.e. God) would never deſtroy the earth with the floud againe, and for a ſeale of this Covenant, he put a Bow (commonly called the Rainbow) in the clouds, to aſſure all men that he will performe that Covenant.

Ob. But we read little or nothing at all, of ſuch a Covenant of Grace, between the time of Adam and Abraham.

A. Suppoſe we did not read of the Covenant of grace betweene Adam and Abraham (though I have already proved, that the Covenant of grace was made with Noah) yet you have heard that the covenant of grace was in force, & being before, between God the Father and Chriſt, and between Chriſt and Adam. And doubtleſſe though the Covenant be ſomewhat concealed, yet it cannot be imagined, that (from the time of Adam til the time of the making of the Covenant with Abraham (which was above(a)208…. yeares as Mr. Lightfo…t computes. two thouſand yeares) the(b)Called Gods ſons Gen. 6.2. It is thought alſo that the Hebrews, or the poſterity of Heber did worſhip the true God once and afterwards fell to Idolatry compare Gen 11.19 and 32.5. with Joſh. 212. godly in thoſe many ages and generations were under no Covenant of grace. Alſo its more then probable, that Abel, Enoch, and others (that were righteous, and that did(c)Heb. 11.4, 5. offer ſacrifices unto God) did apprehend the Covenant of grace, and eye Chriſt through their ſacrifices, and beleeve in him for juſtification & ſalvation.

Ob. But its very ſtrange, that there ſhould not be clearer footſteps of the Covenant of grace, in thoſe two thouſand yeares.

A. No, it is not ſtrange, for God ſpake at ſundry times, and in(d)Heb. 1.1. As by voice Deut. 1.6. by viſiau, Pſal. 89.19 by dreames Num. 12.6 by Angels, 2 King 1.3 by … and Thum…ins, Num. 27.21. by Prophets, Luk. 1.70. divers manners unto our Fathers, and we have but little recorded thereof in the Scriptures, eſpecially before the floud. As concerning the ſanctifying of the Sabbath, concerning the manner of offering ſacrifices, concerning marriages, &c. which things were inſtituted by God from the beginning, though not written. Moreover, note this, that God doth(a)Eze. 16.8 Pſal. 50.5 owne none for his people, but thoſe that are in(b)Either virtually or actually Covenant with him.

Q. How many Covenants did God make with Abraham?

A. God made but(c)Lev. 26 42. luk. 1.71, 72. Act. 3.25. Gen. 12.2. one Covenant with Abraham, though he(d)Gen. 15.18. & 17 2. renewed it ſeverall times with him.

Ob. But did not God make two Covenants with Abraham, the one a ſpirituall, and the other a temporall, the one ſpoken off in the 12 of Geneſis, and the other in the 17. of Geneſis.

A. No, they are not two Covenants, but one Covenant, containing two parts, as a Deed, or Covenant among men, that may hold forth and promiſe both a reall and perſonall eſtate; for(e)Gen. 12.2 with Gen. 17.2. and chap. 12.3. with ch. 17 5. & ch. 17.8. with ch. 12.1. compare both Chapters together, and you ſhall finde that God promiſeth the ſame things in both.

Ob. But are there not two Covenants held forth in the 17. Chapter, the one in the ſecond verſe, the other in the 7. verſe.

A. No, for in the ſecond verſe God ſaith, he will make his Covenant, and in the ſeventh verſe, God ſaith, he will eſtabliſh his Covenant, this ſtrongly affirmes that it was but one and the ſame Covenant; and ſo doth that text in Pſalme the 105.8, 9, 10 convincingly,Pſal. 105.8, 9, 10. ſatisfyingly, and undeniably prove.

Ob. Yet it ſeems that the Iſraelites were under two Covenants, as appeares by Rom. 9.4. and Eph. 2.12.

A. 1. The word Covenant is not alwaies to be underſtood in a proper and ſtrict ſenſe for the matter of the Covenant, or for the things promiſed in the Covenant; but ſometimes it is taken figuratively, for the ſeal of the Covenant, and ſo Circumciſion which was but the ſeale of the Covenant, is called the Covenant it ſelfe, Gen. 17.7. Act. 7.8.

2. By the two Covenants there, may be meant the Covenant of grace and the Covenant of works, or the promiſe, and the Law, both which were given to the Jewes, and are called by the Apoſtle, the(a)Gal. 4.24 two Covenants; or,

3. As ſome others underſtand by the Covenants in thoſe places cited, may be meant the Law of God, and the Tables thereof, called the(b)Den. 9.11 Tables of the Covenant.

Ob. But theſe Covenants are called the Covenants of promiſe, and therefore the Law cannot be included therein.

A. You heard before, that the Law was a Covenant, and that it doth promiſe life upon the keeping of it, is(c)Lev. 18.5 Rom. 10.5 evident; but more of this afterward.

Q. How did God make that Covenant with Abraham, and how was Abraham conſidered in that Covenant?

A. 1. God made the Covenant with Abraham, as he was a(c)Gen. 17.4 Ro. 4.17 18. publicke perſon, and the father of two ſorts of people, to wit,(d)Rom. 4.11, 12, 16. all beleevers, both Jewes and Gentiles, and all his(e)Gen. 21.13. Mat. 3.9. naturall progeny and poſterity, called(f)1 Cor. 10 18. Iſrael after the fleſh.

2. The Covenant was made with Abraham as a(g)Gen. 15.2 Rom. 4.3. particular beleever (and ſo it is with every other beleever) and Abraham himſelf did partake of the bleſſing and benefit of the Covenant, rather as a private beleever, then as a publicke perſon; yet he had a higher favour, and greater honour ſhewed him, to be choſen of God to be a publicke Truſtee, and father of Orphane beleevers; but yet beleevers are not to looke upon the Covenant made with him as(a)foreign Abram (high-father) but as Abraham, or(b)foreign Abrahamon a high-father, of a multitude of Nations.

Q. What were the promiſes and things contained in that Covenant, which God made with Abraham?

A. They were either ſpirituall or temporall promiſes and things, and did belong either to Abraham and his ſpirituall ſeed, or to Abraham and his naturall (or carnall) ſeed.

Q. Who are meant by the ſpirituall ſeed of Abraham?

A. (c)Gal. 3.16Jeſus Chriſt, and all thoſe that are(d)Gal. 3.29 Chriſts, (ſci. that are in him, and belong to him) which are the(e)Rom. 4.11 16. luk. 1.55. faithfull and godly in all(f)Pſal. 105 8. luk. 1.48. Generations, and(g)Gal. 3.28 Ro. 4.17. Act. 3.25. luk. 19.9. - 13.16. Nations.

Q. Why is Jeſus Chriſt called the ſeed of Abraham?

A. Partly becauſe he took upon him the(h)Heb. 2.16 nature of the ſeed of Abraham; but eſpecially becauſe he came from Abraham, as concerning the fleſh, and is therefore called the(i)Mat. 1.1. ſon of Abraham.

Q What were thoſe things that God did promiſe to Abraham, and to his ſpirituall ſeed?

A. That he would be a(a)Gen. 17.7 God unto him, and unto his ſpirituall ſeed, and that in him, and in that(b)Gen. 22.18. ſeed, all the Nations of the earth ſhould be(c)Gen. 12.3 bleſſed.

Q. But who doe you meane by that ſeed in whom all the Nations of the earth ſhould be bleſſed?

A.(d)Pſ. 72.17. Eph. 1.3. Gal. 3.14. Jeſus Chriſt, of whom Iſaac was a type.

Q. Who were the naturall, and carnall ſeed of Abraham?

A.(e)Gen. 21.13. Iſhmael (the ſon of Hagar the Egyptian, and bond-woman) and his wicked poſterity(f)Pſa. 83.6 called Iſhmaelites, alſo the(g)Joh. 8.33.37. Act. 7.6. Jews in generall, were the naturall ſeed of Abraham.

Ob. But was not Iſaac the naturall ſon of Abraham alſo?

A. Yes, Iſaac was a naturall, (though ingendered rather in a(b)Gen. 17.17. & 18, 11, 12, 13. miraculous, then in a naturall way) and a ſpirituall ſon of Abraham alſo.

Q. What were thoſe temporall promiſes which God promiſed to Abraham, and to his naturall ſeed in that Covenant?

A. That he (i.e. God) would(a)Gen. 17 2. & 16.10 multiply him and his ſeed exceedingly, and(b)Gen. 13.17. & 17.8 give unto him, and his ſeed the land of Canaan, for an everlaſting poſſeſſion.

Q. What difference was there between the ſpirituall and carnall ſeed of Abraham?

A. Very great difference, for the(c)Gal. 4.18 one was called the children of promiſe, the(d)Rom. 4.13. other the ſeed of Abraham through the Law; the(e)Gal. 4.30 one the children of the freewoman, (or heavenly Jeruſalem) the(f)Gal. 4.41 other the children of the bond-woman, (or earthly Jeruſalem) the(g)Gal. 3.26 one the children of God, and the(h)Joh. 8.44 other the children of the Devill.

Q But was not the whole Nation of the Jewes the people of God, and in Covenant with him?

A. Yes, the whole Nation of the Jewes was(i)Exo. 3.7.10-5.1. called, and accounted the people of God, (becauſe God(k)Deu 7.6. and 14.2. choſe them above all people of the earth to be his peculiar people, and they profeſſed him, and his worſhip more then all other people) alſo(l)Pſal. 106.45. & 111.9 all of them were in the Covenant, either truely, and really, or out wardly, and profeſſedly.

Ob. But were not all the Jewes the true people of God, why elſe are they ſo oft in Scripture called holy, and a holy people?

A. (a)Joh. 8.44 47. Rom. 9.6.8.All the Jewes were not the true people of God (ſci. his Saints and children) and they were called holy, either from the(b)As Beleevers are called holy, not becauſe they are perfectly ſo, but becauſe holineſſe which is the beſt part of them, gives them that denomination. better part of them that were holy indeed; or in oppoſition to the Gentiles, who were counted(c)Ez. 21.25. & 44.23 profane, or elſe becauſe of Gods(d)Ez. 22.8. holy Ordinances that were among them.

Q How did God confirme to Abraham the Covenant which he made with him?

A. Partly by his(e)Heb. 6 17 luk. 1.73. oath, and partly by the(f)Gen. 17.7 ſigne of Circumciſion.

Q. Why did God confirme the Covenant with his oath?

A. To ſhew the(g)Pſal. 89.34, 35. Eſa. 54.9, 10. immutable and irreverſible certainty of the Covenant; and to(h)Eſa. 45.23. Heb. 6.17. extinguiſh and eject all doubts and unbeliefe, that might ariſe in beleevers to hinder their joy.

Ob. How could God, and did God ſweare?

A. He could not ſweare by any other, (much leſſe a greater) then himſelfe; and therefore he(i)Gen. 22.16. Amo. 8.7. ſware by himſelfe.

Ob. What was Gods uſuall forme in ſwearing?

A. The uſuall forme that God uſed in ſwearing, was in theſe words, as (k)Ez. 17.19 Zeph. 2.9.I live, and (l)Heb. 6.14.ſurely: noting that he ſware by his very being and faithfulneſſe; alſo ſometimes he ſware by his(m)Am. 8.7. Excellency, and ſometimes by his(n)Pſ. 89.35 Holineſſe.

Q. Was Circumciſion a ſeale of the Covenant of grace which God made with Abraham?

A. We finde very good reaſon in Scripture to beleeve ſo, as in Gen. 17.8. it is called a token,Gen. 17.8. Rom. 4.11 or ſigne of the Covenant; and in Rom. 4.11. a ſeale of the righteouſneſſe of faith (i.e. the Covenant of grace that promiſeth juſtification by faith.) Alſo that Jeſus Chriſt was a(a)Rom. 15 8. Miniſter of the Circumciſion, for the truth of God, to confirme the promiſes unto the Fathers, meaning the truth of God by the Covenant of Truth (or the(b)Gal. 3.1. Tit. 1.1 Goſpel as Paul calls it, or Goſpel Covenant) which God had made with the Fathers, viz. Abraham, Iſaac and Jacob: Now Chriſt is ſaid to be a Miniſter of that Covenant (which is called Circumciſion by a figure) and to declare and fulfill that Covenant, whereof Circumciſion was a ſeale.

Ob. But the word foreign a ſeal, ſignifies but an exemplary note, and a badge of honour, and circumciſion was given to Abraham, onelyonly for that end, and not to confirme the Covenant.

A. The word foreign ſignifies a Seale, and obſignation, (or ſuch a Seale as doth confirme) and ſo it is taken in all, or moſt places, where it is mentioned in the New Teſtament as 1 Cor. 9.2. and 2 Cor. 1.22. 2 Tim. 2.19. Rev. 7.2.4.foreign So alſo is the Hebrew word Chotam, which the Lxx. Interpreters tranſlate often foreign a ſeale, and foreign a ſigne.

Ob. But if it were a ſigne, and a Seale, yet it confirmed but Abrahams owne faith.

A. The Lord ſaith in that 17 of Geneſis (concerning Circumciſion, when he did firſt inſtitute it) that it ſhould be a ſigne between him, and them (or(a)Gen. 17.11. between me, and you, ſaith God.) And ſo the Apoſtle calls it the ſigne of Circumciſion, a(b)Ro. 4.11. Seale of the righteouſneſſe of Faith (not of his faith onelyonly) which clearely holds forth that it was a ſigne and ſeale of the Covenant to all thoſe with whom the Covenant was made, and to whom it did belong, as well as unto Abraham.

Ob. Well grant it to be a ſign and ſeal of the Covenant; yet it was but a ſign & ſeal of temporall things, as the land of Canaan.

A. I have ſhewed before that God made but one Covenant with Abraham (though it had ſeverall parts) and that the land of Canaan, and other temporall things, that were promiſed, they were but the externall parts of that Covenant. Now if Circumciſion had beene onelyonly a ſeale of the land of Canaan, then what need it to have continued ſo long after they came to enjoy the Land? And if it ſealed onelyonly temporall things, then God gave them a more viſible ſecurity of thoſe temporall things, then he did of ſpirituall things. Nay, if Circumciſion was not a ſigne and ſeale of the Covenant of grace, then ſure it had no outward ſigne, or viſible ſeale to it, before the comming of Chriſt.

Ob. Circumciſion did binde men to keep the whole Law, Gal. 5.3. and therefore ſure it was a ſeale of a legali Covenant, and not of the Covenant of grace.

A. 1. Circumciſion was not of Moſes, but of the Fathers,(a)Joh. 7.22. ſaith Chriſt, and given foure hundred and thirty yeares before the Law, or Covenant of works, therefore it could not be a ſeale of that Covenant, and of another legall Covenant (unleſſe it bee that made with Adam) the Scripture ſpeakes not, as I apprehend.

2 The Apoſtles meaning in thoſe words, Gal. 5.3. (whoſoever is circumciſed is a debtor to the whole Law, or bound to keepe the whole Law) is this, that thoſe that would obſerve circumciſion (which was part of the Ceremoniall Law, and not of the morall) they were tied to obſerve the whole Ceremoniall law, and this in effect, was to deny Chriſt to be come in the fleſh. Againe, ſuppoſe by the Law here he meant the Moral Law, yet it doth not follow that Circumciſion was part of that law,Luther ſaith that the meaning is this, that whoſoever was circumciſed did not performe any part of the law. for what Paul ſpake here of circumciſion, he might have ſpoken of the whole Levitical Prieſthood, & ſaid thus, you Jewes that do obſerve the Prieſt-hood of the Law (now the everlaſting Prieſthood of Chriſt being ſet up, and the other taken away) you doe as good as renounce Chriſt, and ſeek to bee juſtified by the Law, therefore I tell you, that you are bound to keep all the Law, or elſe you cannot be juſtified thereby.

Q. What was the intent of God in giving Circumciſion?

A. It was for to aſſure them that were circumciſed, that God was their God in(b)Gen. 17 13 Covenant, and that he would performe what he had promiſed. Alſo it was to put the circumciſed in mind of(c)Verſ. 14 performing, and obſerving the Covenant, and Commandements of God, though not to be juſtified thereby, yet to certifie that they were a choſen, and elect people, and in Covenant with God.

Obj. Now you grant that circumciſion did binde the circumciſed to keep the whole Law.

A. Yes, it did bind them, to keep the whole law; but not to that end, which the falſe, and judaizing Apoſtle did urge it for. (namely, to be juſtified thereby) Circumciſion did binde the Jewes, before Chriſt came in the fleſh, and dyed, to keep the Law, as Baptiſme doth bind believers ſince Chriſt, to obſerve the commandements of the Goſpel (by(a)Rom. 6.4 living in newneſſe of life) but neither to juſtifie them or us, but for to ſhew our obedience to God. And as now it would be unreaſonable, abuſive, (and contrary to the firſt inſtitution) to urge baptiſme as neceſſary to juſtification and ſalvation, ſo it was then, to(b)Act. 15.1.24. urge circumciſion, as neceſſary to juſtification and ſalvation.

Obj. Circumciſion was an intollerable Yoke, and burden to the Jewes and their forefathers, therefore it could not be a ſeale of the righteouſneſſe of faith or of the Covenant of grace.

A. It is true that circumciſion was a(c)Act. 15.10.24. yoke, and burden to the Jewes, and their forefathers, ſo was alſo the whole(d)Gal. 5.1. and 4.3. Eph. 2.15. Ceremoniall Law, which Paul doth ſlight, and ſubvert as much as circumciſion, by calling it(e)Col. 2.20. worldly Rudiments, and(f)Heb. 9.10. carnall Ordinances. Yet it cannot be denied, but that the Ceremonial Law was Goſpell, and part of the Covenant of grace (at leaſt an appendix to it during that adminiſtration) and were(g)Heb. 9.9.23. foreign antitypes or copies. figures,(h)Heb. 10.1-8.5. ſhaddowes, and ſignificant Ordinances, teaching, and holding out Chriſt, and his benefits for mens juſtification, and ſalvation.

Obj. If Circumciſion had been a ſign or ſeale of the Covenant of grace, it would ſtill have remained, and not have been taken away.

Anſw. It did remaine during the(i)Heb. 9.9. legall adminiſtration, and untill the(k)Heb. 9.10 time of Reformation, but there was no neceſſity, that it, or any other Ceremony ſhould ſurvive or out-live, its time appointed (to wit, the(l)Col. 2.14, 15. death or reſurrection of Chriſt.) And ſeeing Chriſt did take a(m)Ro. 9.29. Eph. 2.13. new people (viz. the Gentiles) into the Covenant, he thought it fitteſt, to inſtitute new Ordinances, and to apply new ſeales. And therefore(n)Joh. 1.33 Mat 28.19 2 Cor. 11.25 26. Baptiſme and the Lords Supper are both of them by Chriſts owne inſtitution, ſet up (and appointed to be obſerved by beleevers) inſtead of(o)Col. 2.12. Circumciſion, and the(p)1 cor. 5.7. Paſſeover.

Obj. If Circumciſion be a Ceremonie, then it muſt ſignifie ſomewhat that is ſubſtantiall, what was it then that circumciſion did ſignifie?

A. 1. Circumciſion did ſignifie, and was a figure of Chriſt, for. I Circumciſion did(q)Eph. 2.11 diſtinguiſh betweene the people of God and others, ſo(r)1 Cor. 4.7. Gal. 3.29. doth Chriſt. 2. Againe, circumciſion was tyed to Abrahams (s)Gen. 17.12ſeed (or thoſe bought by him, and joyned to him) to ſhew that Chriſt was to be born of his(t)Gal. 3.25, 26. ſeed, and not of the uncircumciſed. 3. In circumciſion there was(u)Ex. 4.26. ſhedding of blood, which ſignified the ſhedding of Chriſts blood. Laſtly, By circumciſion, the people came to be(w)Ex. 12.44 accounted clean, and ſo to have a right to the Paſſeover, even ſo by Chriſts blood beleevers are made(a)1 Joh 1, 7 Heb. 10.10 with 9.13. clean and have a right to(b)Joh. 6.54. Eph. 1.11, — 2.18. Heb. 10.19. paſſe from earth to heaven.

2. Circumciſion in the fleſh, did ſignifie the(c)Deu. 30.6 Ro. 2.29. circumciſion of the heart, which is called the(d)Col. 2.11. circumciſion of Chriſt, becauſe it is he that doth circumciſe the heart, by cutting off, and(e)Eſa. 4.4. Ion. 15.2. purging out, the ſuperfluity and corruption thereof.

Q. What manner of Covenant, was that which God made with Abraham and his ſeede (called the Covenant of grace) whereof circumciſion was a ſigne and ſeale?

A. It was a free, full, wel-ordered, ſure peaceable, holy and everlaſting Covenant.

Q. Why doe you call it a free Covenant?

A. Firſt, Becauſe the foundation of it was(f)Ier. 31.3. Cant. 3.10 free-love (and proceeded from(g)Mic. 7.20 meer mercy and grace) for ther was nothing either in Abraham himſelfe, or in any of Abrahams ſeed (Chriſt excepted) that deſerved ſuch love, grace, and favour at the hand of God.

For when God made this Covenant firſt with Abraham, he was both an(b)Joſ. 24.2. Idolater himſelfe, and alſo the ſon of an Idolater. And why ſhould it be made with Iſaacrather then with Iſhmael? or what was Jacob better then Eſau, or wherein was the people of the Jewes to bee preferred before other people, that he ſhould enter into Covenant with them, God himſelfe ſhewes the reaſon thereof, that it was becauſe he(a)Rom. 9.13. Deut. 7 7, 8. freely loved them, and becauſe it was his pleaſure ſo to doe.

Ob. But Abraham was a Beleever, and circumciſed, and ſo were Iſaac, Jacob, and the Iſraelites, and therefore more worthy, and deſerving then others.

A. Abraham (as I ſaid before) was an Idolater, and dwelling in(b)Act. 7.1.2 Caldea, a land full of(c)Ezek. 23.14. Idolaters, Diviners,(d)Dan. 2.2 and 4.7. South ſayers, Sorcerers,(e)Job 1.17 Robbers, and Spoylers, (yea the moſt(f)Hab. 1.6, 7 vile, haſty, bitter, perſecuting'ſt, and prophaneſt Nation in the world.) Yet God out of ſuch an ungodly generation, and race, cho oſes, and(g)Eſa. 51.2 calls out Abraham, bleſſes him, and enters into Covenant with him, whilſt he was yet(h)Rom 4.10. uncircumciſed. And was not Jacob, Eſau (i)Mal. 1.2.his brother, begotten and born of the ſame father, and mother, and at the ſame time? And were not the Jewes(k)Ezek. 16 6, 7, 8. polluted in their blood, naked, bare, filthy, unſavoury, and unlovely? when the Lord looked upon them, and entred into Covenant with them.

Secondly, It may be called a free Covenant,a foreign Veethenah ber thi, they are very ſignificant, Ethenah from nathan dare, and berith from barah eligit. becauſe its given unto thoſe that partake of it, Gen. 17.2. the words I will make my Covenant, are in the Hebrew, I will give my Covenant; God ſaith (as it were) thus to Abraham; Abraham, I have choſen thee, and thy ſeed (and that onelyonly out of my free love, and not out of any merit, or demerit in thee) and I will enter into a Covenant of grace with thee: yea God to aſſure the Gentiles, that it was as free unto them, as unto Abraham, and the beleeving Jewes, he ſaith twice in one(b)Eſa 42.6-49.8. Propheſie, that he will give Chriſt for a Covenant, (or Chriſt the Covenant) unto them.

Thirdly, becauſe there is no condition required of men (when God enters into Covenant with them) but what he gives with, and through the Covenant unto them: for were there any previous, precedent condition, required of men (as from men, and not given of God) it could not be free. For if one man did give to another man, but one pound for an eſtate which is worth a thouſand pound, it cannot be ſaid that this eſtate is altogether given, for there is ſome (though an invaluable) confideration given for, and towards it. In like manner, were man tyed to give to (or bring to) God any thing as a condition, and conſideration of the Covenant, it could not be altogether free, nor properly called a Covenant of grace.

Ob. But is not faith the condition of the Covenant of grace?

A. If faith be a(a)Indeed faith is mentioned after the forme, and manner of a condition, but in truth, it is the gift of God, as well as life eternall. Perkins on Gal. p. 157 condition of the Covenant of grace, yet it is ſuch a condition, as is promiſed in the Covenant, and freely given by God; and therefore not in man, nor expected from man, till firſt beſtowed on man, and wrought in man, by God himſelfe. And therefore God when he enters into Covenant with men, doth not come unto them, and ſay, men, I am come unto you, and I am willing to make a Covenant with you, if you doe beleeve, then I will bee your God, and you ſhall be my people by Covenant: but he ſpeaks abſolutely, poſitively, and without any condition(b)Ier. 31.33, 34. I will put my law in their inward parts, and write it in their hearts, and will be their God, and they ſhall be my people: and I will forgive their iniquity, and remember their ſin no more: Marke, here is no condition at all; but every word free, and abſolute.

Ob. Nay Sir, There is no doubt to be made of it, but that faith is a condition of the Covenant of grace, for there is nothing more ordinary in Scripture (eſpecially the New Teſtament) then to make faith or beleeving, a condition of Juſtification and Salvation, as Act. 13.39. he that beleeveth is juſtified from all things: and John 3.36. He that beleeveth on the Son, hath everlaſting life. So that ſure, faith is the condition of the Covenant of grace, and there is no other condition.

A. 1. It is true (and it is not denied, but) that faith is neceſſary to Salvation, and likewiſe to Juſtification in a ſenſe (which 1 intend afterwards to treat of) yea I affirm (as the Scriptures prove at large) that no unbeleever ſhall be ſaved. But that is not the queſtion, but the queſtion is, whether man muſt have faith in him, before God enters into Covenant with him; or whether unbeliefe excludes and barres God, from making the Covenant with thoſe that he intends to make it with.

2. Whereas you ſay that faith is the onelyonly condition of the Covenant, conſider ſeriouſly, whether the Goſpell doth not require(a)Joh. 17.3 2 Theſ. 1.8 knowledge,(b)Lu. 13.3.5 repentance,(c)Joh. 3.35. Mar. 18.3. converſion,(d)Heb. 12.14. ſanctification, &c. to be in thoſe that are ſaved: If ſo, then I know no reaſon but that theſe may be called conditions of the Covenant, as well as faith. But ſure neither theſe, nor faith, are found in men, when God comes to enter Covenant with them: but they are brought with the Covenant, yea they are(e)Ezek. 34 25, 30, 31. Heb 8.11. Ezek. 36.25, 26. particular members and branches of the Covenant, and therefore cannot be before the Covenant.

Ob. But is it not Gods part to propound, and offer the Covenant unto men, and mens part to receive, and accept of the Covenant, being offered, and tendred unto them by God?

A. It is Gods part, not onelyonly to propound, and to offer the Covenant, but it is his part alſo, (yea his(a)Ez. 20.37 promiſe) to bring men into the bonds of the Covenant; and to worke a(b)Pſa. 110.3 Phil. 2.13. willingneſſe, and(c)Eſ. 40.29 Joh. 1.12. ability in men, to receive what he offers, and gives, to(d)Mat. 12.21. Phil. 1.29. beleeve what he promiſes, and to(e)Ro. 15.18 obey what he commands.

Ob. Hereby you free the creature, from doing any thing at all, and you lay the whole worke upon God, and ſo man by this, may ſit ſtill, and doe nothing.

A. Although God(f)Eſa. 30.7 ſaith in another caſe of men, it is their ſtrength to ſit ſtill (for before God puts forth himſelfe to worke on, and in men, they can do nothing) yet this doth not exclude men at all from doing. But it ſhews that at Gods firſt entring into Covenant with men, they are meer paſſives, having no condition at all in them; yet when God hath taken a man into Covenant, with himſelf, and ſowne his owne ſeed in the field of mans heart, and ſo ſprung up light, life, and faith in the ſoule, then the ſoule is to ſay (as Chriſt ſaid) My Father worketh hitherto, and I work; or as the Apoſtle ſaid, We are co-workers together with him: yet herein, we muſt alſo know that it is not enough for God to tune the Inſtrument of the ſoule, but he muſt alſo play thereon himſelfe (otherwiſe the Muſicke cannot be melodious) I meane, it is not enough for God to give (as they are tearmed the habits of grace, or to worke grace at firſt in mens hearts,) but he muſt alſo incite, exerciſe and act, thoſe infuſed or created habits. And therefore its ſaid to be an act of Gods(a)Phil. 2.13 good pleaſure, and an act of his(b)Eph. 1.19-3.20. Col. 1.11. power, to quicken, put forth, increaſe, and act that grace he hath wrought in his Saints.

Ob. I grant that faith is the gift of God (and that man cannot beleeve of himſelfe) but then God muſt give it to men before he enters into Covenant with them, that ſo they may have it as a hand to take hold upon the Covenant.

A. Faith is not given before the Covenant, but in, with, and through the Covenant. And the Author of faith (which(c)Heb. 12.2 is Chriſt) muſt be preſent in the ſoule, either before, or at the firſt minute, and inſtant of beleeving, for its impoſſible that the effect ſhould bee before the cauſe (as light before the Sunne, or heat before the fire, or the fruit of the tree before the tree it ſelf. Faith therefore being a beam ray of Chriſt, the Son of righteouſneſſe, and a(a)Gal. 5.2 fruit of the Spirit of Chriſt, it cannot poſſibly be in the ſoule before Chriſts ſpirituall preſence.Chriſt firſt layes himſelfe a foundation, and laies, then (or builds) men upon that foundation, Mat. 18.16 So then its Chriſt in us, that brings us to Chriſt out of us, or the Spirit of Chriſt, leads a ſinfull ſoule to the perſon, merits, and righteouſneſſe of Chriſt.

Ob. If the Covenant be altogether free, then hath not Chriſt purchaſed a right for men to the Covenant, and ſo his merits is no ground of the Covenant.

A. Though it be altogether free in reſpect of men, yet (as you heard before) it was founded upon Chriſt and his merits, yea doubtleſſe all the(b)Gal. 4.5. Eph. 1.5-2.14. mercies, and legacies of the Covenant, were really purchaſed by him (yea(c)2 Pet. 1.1 faith it ſelfe which you call the condition of the Covenant.) And though God the Father was inclinable, and propenſe to be at peace with, and to be reconciled unto men, yet his Juſtice put a barre to his Mercy, till it had a promiſe of ſatisfaction from Chriſt (yea till it was ſatisfied by him.) For though there was love in God to men from eternity, (which cannot be ſaid to be purchaſed by Chriſt, for this is not properly, and ſtrictly, a legacy of the Covenant, but rather the firſt, and efficient cauſe thereof) yet this love lay hid ſo in the boſome of God, that Chriſt brought it to light, and gained us the enjoyment and poſſeſſion of it.

Fourthly, this Covenant appeares to be free, by the perſons that are taken into it, and by the time, they are taken into it.

1. As for the perſons, commonly, they are the(a)1 Cor. 1.27, 28. fooliſheſt,(b)Jam. 1.5. meaneſt, worſt, vileſt, and wretchedſt that God doth chooſe to enter into Covenant with; witneſſe the(c)1 Cor. 6.9 1.1. prophane Corinthians, the(d)Act. 19.27.35. Eph. 2.11. Idolatrous Epheſians, the(e)Act 17.22 ſuperſtitious Athenians, the(f)Mat. 10.3 Luk. 19.2. Mat. 21 31 32. ſcandalous and ungodly Publicans; and the(g)Joh. 4.8.39 & 8.3.4.11. Luk. 82. Heb. 11 31. luk. 15 13.30. abominable and filthy harlots, whoremongers, and the like.

2. Then ſecondly, for the time, God enters into Covenant with them; Is it not even them? when they are higheſt and vileſt in ſin; as for example; Paul in the(h)Act. 9.2.3 height, and heat of his perſecution, (when he was even(*)Act. 26.11 deſperately mad, raging, raving, and haſtily running to hale and drag the Saints into priſon) alſo the ſcurrilous ſcoffing Jewes at that(i)Act. 2.13 37. inſtant, were taken into Covenant; the Thiefe (or(k)foreign a praeda vel foreign latca, he was one that lay hid for the prey. high-way Robber) even at the laſt houre,l lu. 23.43 when he could not ſerve nor glorifie God ſo much as one day or houre on earth; yea the whoriſh woman, when but newly taken in the Act of Adultery, was(m)Ioh. 8.4.9, 10, 11. pitied and tendred by Chriſt. Theſe and many other examples verifie that(n)Ez. 16.8 Scripture, where God ſaith, when they were in their filthineſſe and nakedneſſe, he ſware unto them, and entred into a Covenant with them, and they became his. But to come to the ſecond property of the Covenant.

Secondly, It is a full, and compleat Covenant,(a)1 Tim. 6 17. riehly, and plentifully ſtored with all ſuitable promiſes, both for(b)1 Tim. 4.8 this life, and that which is to come; (like that(c)Pſal. 65.9 River of God which is ſaid to be full of water, or the(d)Pſ. 104.24 earth full of Gods riches) There is in God, and in his Covenant(e)Rom. 2.4 riches of goodneſſe to pardon, and paſſe by mens ſinfulneſſe;(f)Eph. 1.7 riches of grace to cover mens nakedneſſe, and ſhamefulneſſe; and(g)Rom. 9.23; Eph. 3.16. riches of glory to ſatisfie mens ſoules for ever. Note this, That a ſoule cannot not want the good thing, but it is in Chriſt, and the Covenant, nor ſeeke the good thing either for ſoule or body, but it is promiſed in the Covenant. For the Lords promiſes are altogether as(h)The number of the promiſes (by Mr. Leighs computation) are about 1540. and there bee many more. large as his commands (and larger then his threatnings) therefore ſoule, thou canſt not be in that condition, (whether thou beeſt(i)Pſ. 84.11 Phil. 4.19. a Saint, or a Sinner,) but there is ſomewhat in the Covenant, which ſuits with that condition, and tends to anſwer, relieve, and redreſſe thee, be it for ſoule, body, or both.

Thirdly, It is an(k)1 Sam. 23.5. ordered (or well-ordered) Covenant.

1. In reſpect of the perſons with whom it is made, as firſt and primarily with Chriſt, then with men, as you heard before.

Secondly, In reſpect of the promiſes, and parts of the Covenant; as firſt,(a)Jer. 32.38 God becomes our God, and then makes us his people, and afterwards(b)Ezek. 16 8, 9. waſhes, and ſanctifies us from our ſins.

Thirdly, In reſpect of manifeſtation, God firſt reveals it by his(c)2 Tim. 1.10 Pſa. 111.9 outward Miniſtry, then afterwards(d)2 Cor. 1.22. Eph. 1.13. reveals, ſeals, and aſſures it, to mens ſoules by his Spirit.

Fourthly, In reſpect of the ends of the Covenant; for firſt, and chiefly, God aims at his own, and at his Son his glory, and next at the happineſſe, and ſalvation of his people, and in theſe ſenſes, it may be called an ordered, or well-ordered Covenant.

Fourthly, It is a(e)2 Sam. 23.5. ſure and firm Covenant (yea(f)Eſa. 55.3 Act. 13.34 all, and every of the mercies thereof are ſure,) and therefore called the ſure mercies of David, or of the beloved (as the originall ſignifies) yea as the proverb is, As ſure as a Rocke, for its builded and founded upon that(g)Eſa. 26.4. marg. rocke of ages, Jeſus Chriſt. This Covenant of God is like, (yea far more certaine then) the Lawes of the Medes, and Perſians, which were unchangeable and unalterable. Marke how(h)Pſ. 89.34 God ſpeakes, My Covenant (ſaith he) will I not breake, nor alter the thing that is gone out of my lips.

Obj. This Promiſe was made unto David, who was a ſtrong beleever, and a man after Gods own beart, but is it ſo ſure to every ordinary beleever, as it was to him?

A. Yes ſure, marke the words of the Apoſtle, Rom. 4.16.Ro. 4.16. Therefore it is of faith that it might be by grace to the end that the promiſe might be ſure to all the ſeed. As well Gentiles as Jewes, as well the weake, as the ſtrong ſeed of Abraham, as well the ſinfuleſt as the holieſt of his ſeed.

Obj. Oh but David was a very zealous, religious, and upright man, and not ſuch a great ſinner as I am.

A. 1. Beleeve this, that thou art as neere, and as deere to God as David was, even as Joſeph and Benjamin, the youngeſt ſons were, as(a)Gen. 37.3 4.-44.29. greatly (yea more) beloved by Jacob then Reuben the eldeſt: and thou Goſpell beleever, art one of beautifull Rachels children, I mean the Church of the New Teſtament:Chriſt takes the firſt and cheifeſt care of his lambs (or thoſe that are weak) Joh. 21.15. This is to be underſtood of the viſible Church. and David was but a ſonne of bleer-eyed-Leah the Church of the Jewes and did not Chriſt(b)Mat. 11.11 ſay, That he that was leaſt in the Kingdome of heaven (or in the Church of the new Teſtament) was greater then John the Baptiſt.

2. If thou art a greater ſinner then David, then thou art deerer to Chriſt then David, for hee paide more for thee, then for him. As(c)Gen. 29 30. Jacob loved Rachel more than Leah becauſe he obeyed, ſuffered, & indured moſt for her. And as the Prodigalls father(d)Lu. 15.13 23, 24, 30, 32. rejoyced moſt in his loſt and dead ſon, though hee had ſpent his own, and his fathers ſubſtance with Harlots: even ſo thou, who art the greateſt ſinner, and didſt coſt Chriſt moſt, art ſure become deareſt to him. An excellent example there is for this in(a)Jer. 31.20 Jeremy, Is Ephraim my deare ſon? is he a pleaſant child? Or it may be read thus, Ephraim my dear ſon, he is a pleaſant child: for ſince I ſpake againſt him, I do earneſtly remember him ſtill, therefore my bowells ſound for him, and what followes? I will ſurely have mercy upon him, ſaith the Lord, Marke here! how deare, and delightfull affections, are joyned with tender and mercifull compaſſions, ſet forth in ſweet, working, ſoule-raviſhing, and heart-melting expreſſions. And all to a people that had committed Idolatry againſt the Lord, yea, and but little before God ſpake theſe words unto them, they had(b)Hoſ. 5.13 departed and revolted from the Lord to put confidence in man, yea, they were guilty at this time, and did lye under many(c)Hoſ. 4.17-5.3.-6.8.-11.12-12.14.-13.12, great fins, as Idolatry, backſliding, unbeleife, luke-warmeneſſe; and for God to ſpeak at ſuch a time, to ſuch a people, in ſuch a manner, what to call an Idolater his ſon, a Back-ſlider his dear ſonne, a diffident diſtruſtfull unbeleever, his pleaſant childe; oh! let ſuch a love be admired, ſuch mercy publickly proclaimed, ſuch expreſſions for ever recorded and remembred, ſuch a Covenant embraced, and hugged, and ſuch carriage, and kindneſſe conſtantly thought on, and minded, and ought not ſuch a Lord, and Father, to be dearly daily, and ſincerely loved and affected, and to be chearfully, duly, and dutifully obeyed, and honoured, and his words and will, ſtedfaſtly, and firmely beleeved, and obſerved for ever.

Obj. But here we finde Ephraims repentance, v. 18.as well as his ſinne, were it ſo with me I ſhould not doubt of Gods promiſe.

A. It is very true, after the Lord had ſo bemoaned, and pittied Ephraim, and made ſuch gracious promiſes to him, he did repent; but you do not find Ephraim repenting firſt,See the chapter throghout. but God (though offended) hee comes and bewailes Ephraims condition, and ſo by his loving ſpeeches and lovely behaviour, winnes and workes Ephraim, to acknowledge his ſinne, and ſhame, as Ephraim himſelfe confeſſes; After that I was turned, I repented, and after that I was inſtructed, I ſmote upon my thigh: Marke here, Ephraims worke is an after worke, like Peters weeping, after Chriſt had graciouſly looked upon him.

Ob. Oh but Ephraim, and Peter, had faith before, but I finde my unbeliefe ſoigreat, that I feare it will ſo provoke God as to make him with-hold from me what he promiſeth in his Covenant.

A. 1. Doe you thinke that your(a)Rom. 3.3 unbeliefe, can make, or ſhall make, the faith of God, (i.e. the(b)So the word foreign is taken, Mat. 23.23. Tit. 2.10. fidelity, or(c)Gal. 1.23-3.2. word of God) of none effect? No ſure, God(d)Mal. 3.6 gives this reaſon why hee doth not breake his Covenant, and utterly deſtroy and conſume men. For I (ſaith God) change not; therefore ye ſons of Jacob are not conſumed: But,

Secondly, I tell you, (and charge you from God to beleeve it) that though you find your ſelf unbeleeving, yet you are not to queſtion the truth, and accompliſhment of Gods promiſes, for they are ſure, (and not grounded upon your faith, but upon his owne grace, and his Son his merits) and therefore ſaith the(a)2 Tim. 3.12. Apoſtle, though we beleeve not, yet be remaineth faithfull, he cannot deny himſelf.

Thirdly, You may be miſtaken in your ſelfe, and thinke you doe not beleeve when you doe beleeve; and herein you may erre upon one hand, as the carnall man doth on the other; for he thinks he doth beleeve, when he doth not beleeve, and you thinke you doe not beleeve, when you do beleeve. As a Cheater would put off his braſſe for gold; ſo an honeſt man may ſuſpect his owne gold to be braſſe; therefore doe not ſay, I have no faith, becauſe I have feare, for there may be (not onelyonly true, but) great faith where there is(b)Luk. 8.47 48. fear, and*i. e. At Gods preſence, and glory and a mans owne vileneſſe & debility. Eſa. 6.5 Job 40 4. trembling; and it is a ſure ſigne of faith to ſee your owne(c)Mar. 9.24. unbeleef, and(d)Luk. 7.7 unworthineſſe.

Fourthly, Conſider whether you doe not ſin againſt God, and wrong your owne ſoule, by ſuch unbeleeving words. For if you do beleeve, and ſay you doe not, then doe you deny the worke of God in you, and lie againſt the Spirit of God: Againe, ſuppoſe you doe not beleeve, yet by your words, you put weapons in the hands of the Devill, to wound, and kill your ſelfe; for when you accuſe your ſelfe to be an unbeleever, and a Hypocrite; doe you thinke that Satan will not make advantage of your ſayings againſt you? and ſo labour to confirm you in your unbeleef and doubts? Therefore I counſel Saints, to take heed what confeſſions they make, & what accuſations they charge themſelves with, for Satan will ſeeke no better proofe againſt a man, to impeach him before God, then this, Lord I accuſe ſuch a man to be an unbeleever, and a hypocrite, witneſſe this owne confeſſion; if he be ſo, why doſt thou ſuffer him to live; if he be not ſo, why doſt thou ſuffer him to lie. Conſider(a)Pſal. 77.8, 9, 10. Aſaph (a godly man, and holy Prophet) when he had but propounded theſe doubting queſtions, (though he concluded nothing) Will the Lord caſt off for ever? and will he be favourable no more? Is his mercy cleane gone for ever? doth his promiſe faile for evermore, &c. he preſently ſees his ſin therein, and ſaith, This is my infirmity; or as it is in the(b)foreign Lxx. foreign Now I have begun. Hebrew, this is that my ſickneſſe (or plague) he looked upon unbeleefe, as the great plague ſore of his ſoule; and till God convince you of unbeleefe, and that it is your ſinne to give way to doubting, you will continue to nouriſh this ſnake in your boſome, which will ſting your ſouls to death.

Ob. But though God makes the Covenant with men at firſt freely, and though it be ſure in its ſelfe; yet afterwards there is ſome condition on mans part, which if it bee not performed by man, God is diſmiſſed, and diſcharged, from performing his part; for in a mutuall Covenant among men, when one party neglects to performe the Covenant, or Articles on his part, the other is no longer tyed in that Covenant, to the other party, or to performe the conditions on his part.

A. This Objection ſuppoſes three things, that are not true; Firſt, that the Covenant of grace is partly free, and partly conditionall; but this hath beene before ſpoken of, and therefore I ſay no more, but what the(a)Eſa. 26.12 Prophet ſaith (by altering the tenſe and perſon) The Lord doth worke all our workes in (or for) us, as well after beleeving as before beleeving.

Secondly, This Objection ſeems to hold forth that a man may have true faith (objected before as the condition of the Covenant) and afterwards loſe it. But its plaine otherwiſe, that the(b)1 Job. 2.27. Spirit, and(c)1 Jo. 3.9 ſeed of God (being once in beleevers) they remaine, and abide for ever in them; and therefore they cannot loſe their faith, (or any other grace) totally: Its true, they may loſe(d)Pſ. 51.12 2 Sam. 27.1 with Pſ. 3.6 degrees of faith, and recover them againe, and they may(e)Prov. 24.16. fall oft, and be reſtored, and(f)Hoſ. 14 4 backſlide, and be recovered. But God hath ſaid,(a)Jer. 32.40 I will write my Lawes in their hearts, and they ſhall not depart from me.

Thirdly, this Objection would make God as man, and Gods Covenant like mans Covenant, but neither of both is ſo, Let God therefore be true, but every man a lyar; for when God makes this Covenant of grace once with any, he cannot, doth not, nor will not, breake it with them. For marke how the Lord(b)Eſa. 54.10 ſpeakes, The mountaines ſhall depart, and the hills ſhall be removed, but my kindneſſe ſhall not depart from thee, neither ſhall the Covenant of my peace be removed. So in(c)Jer. 33.20. Jeremy, If you can breake my Covenant of the day, and my Covenant of the night that there ſhould not be day and night in their ſeaſon, then may alſo my Covenant be broken, &c. But grant Gods Covenant to be like mans Covenant, (though to ſpeak with reverence, it differs as much as God and man differ) yet doth not the Apoſtle(d)Gal. 3.15 ſay, (though it be but a mans Covenant, yet if it be confirmed,) no man diſanulleth it. And if man (who is both fraile and mutable) will keepe his promiſe, and covenant, how much more, will God, who is(e)Gen. 17.1 Alſufficient,(f)Jam. 1.17 without variableneſſe, and(g)Tit. 1.2. cannot lie, keepe his Covenant. Can it be thought, that that juſt God, who(h)Ro. 1.31 hates Covenant-breaking, and(i)Eze. 17.15 16, 17, 18. puniſhes Covenant-breakers, will himſelfe breake Covenant; no, no: far be it from us, to entertaine ſuch a ſinfull thought.

Ob. But God threatens the children of Iſrael, that they ſhould know his breach of promiſe, Num. 14.34.

A. That is, they ſhould know what it was to charge him with breach of promiſe; withall, this was but a conditionall, and temporall promiſe; ſee Judg. 2.1.

Ob. But God threatens to deal with men, even as they deal with him, ſo that if they breake Covenant with him, he may do the like with them, Ezek. 16.59.

A. Gods dealing here, was not to breake his Covenant with them; for in the next verſe he ſaith, hee will remember his Covenant, and eſtabliſh it with them; but his dealing with them was to chaſtiſe them, as he ſaith(a)Pſ. 89.31 32, 33, 34. elſe-where, If they breake my Statutes and Commandements, then will I viſit their tranſgreſſions with a Rod, and their iniquity with ſtripes; nevertheleſſe my loving kindneſſe will I not utterly take from him, nor ſuffer my faithfulneſſe to faile; my Covenant I will not breake, nor alter the thing that is gone out of my mouth.

Ob. Yet God ſaith in Zach. 11.10.11. that he did break his Covenant with them.

A. By this Covenant may bee meant outward happineſſe that God had promiſed the Jewes, and that conditionally; or elſe by this Covenant (as may ſeem by the 11. verſe) may be meant Jeſus Chriſt, which the poore of the flocke (i. e. the elect and ſaithfull) knew to be the word of God, which was broken for their ſins, and this agrees with other Scriptures, which call Chriſt a(b)Eſa. 42.6 Covenant, and alſo ſpeake of the(c)Eſa. 53.10 breaking of him as Eſa. 53. It pleaſed the Lord to bruiſe him, or as the Hebrew is to(d)Dacha, that ſame word which is in Pſ. 94.5 breake him in pieces.

Ob. Yet for all this, the Covenant of grace may be broken, if not on Gods part, yet on mans part; for it is ſaid plainely, that the Iſraelites brake the everlaſting Covenant, Eſa. 24.6.

A. By the Covenant, here is meant the(e)2 King. 18.12. Law or ten Commandements which the Iſraelites brake, as it is in the(f)Heb. 8.9. Hebrewes, They continued not in my Covenant, and I regarded them not, ſaith the Lord.

Ob. But did not the Lord make this Covenant with the people of the Jewes, and yet for their unbeleefe they are caſt out, and broken of theſe ſixteene hundred yeares.

A. You are to conſider the Jewes(g)Rom. .2 28, 29. Gal. 2.15. with Rev. 2.9. two wayes, either carnall, and ſpirituall, or Jewes onelyonly by name, nature, and profeſſion, or elſe, Jewes indeed, viz. the faithfull and ſincere hearted people of God; or for the elect Jews that are yet to be called. As for the firſt ſort of them; God did never make the Covenant of grace with them, neither were they ever in, or under the ſaving part and promiſes thereof. And as for the faithfull, he never brake promiſe with them; and for the elect Jewes that are yet to be called, God will remember the Covenant made with their Fathers, and will(h)Eſa. 59.20. Ro. 11 27, 28. performe it unto them their children.

Ob. But how could thoſe carnall Jewes, be caſt out of the Covenant if they were never in?

A. Its uſuall in Scripture language, to ſpeake of perſons (not as indeed they are, but as they ſeem to be) as in Exod. 32.33. God threatens to blot their names out of the booke of life; whereas indeed they were(i)Rev. 20.15 never in the booke of life (unleſſe by the booke of life you underſtand the(k)Pſ. 69.2… booke of naturall life, or of the(l)Deu. 29.20. life of communion with the people of God, as that Scripture is to be underſtood) but they were rather written in the(m)Jer. 17.13 Earth, then in Heaven. So (n)Joh. 15.2branches are ſaid to be in Chriſt when they are not really, but (o)v. 6.ſeemingly ſo. In this ſenſe thoſe carnall Jewes, and carnall beleevers may be ſaid to bee in Covenant with God, and in no other ſenſe; for were they really, and indeed in Covenant with him, they could never bee caſt out, nor the Covenant broken with them: For the whole word of God is very (p)Pſ. 9 3, 5. & 19.7. & 111.7.ſure, and all his promiſes very (q)2 Cor. 1.20certaine, grounded upon the(r)2 Tim. 1.19 unchangeable purpoſe and(s)Heb. 6.17. counſel of God, ſo that he, being altogether wiſe,(t)Joh. 21.17 knowes how to performe; and(u)Gen. 17.1 Iſa. 43, 13. al-ſufficient, is able to performe;(w)1 Theſ. 5.24. faithfull, and muſt performe;(x)pſ. 145.8. gracious and mercifull, and therefore will, (and cannot chuſe but) performe. Nay, ſince God hath never(y)1 kin. 8.56. Ioſh. 21.45. and 23.14. failed nor brok promiſe, ſurely he will not do it.

Fiftly, It is a peaceable Covenant (or a(a)Iſ. 54.10. Eze. 37.26 Covenant of peace) for when God enters into this Covenant with men, it is a ſigne hee is at(b)Ez. 16 60, 61, 62, 63. peace with them, and pacified towards them(c)Eph. 2.13, 14. through Jeſus Chriſt. Alſo then the Lord(d)Iſ. 57.19. ſpeakes peace to their ſoules, and(e)Iſ. 33.17. Rom. 4.17 ſets up peace in their conſciences, ſo that they walke with God in peace (as the(f)Mal. 2.6. expreſſion is concerning Levi) and are(g)luk. 1.79. led into the way of peace, and their(h)Phil 4.7. Rom. 8.6. Iſa. 26.3. hearts, and mindes, are kept by that peace, ſo that it may bee ſaid, that the children of the Covenant, have(i)Iſ. 54.13. great peace with(k)Ro. 5.1. God, with the(l)Ez 34.25 Hoſ. 2.18. Iob. 5.23, 24. creatures, in(m)Iſ. 66.12. Pſa. 29.11. life and(n)Pſ. 37.37 Ier. 34.5. death.

Obj. But there bee many that are doubtleſſe in Covenant with God, and yet have neither ſpirituall, nor worldly peace; neither peace within, nor peace without, neither peace living, nor peace dying, ſo that it may be ſaid of them, as the expreſſion is, that they know not the way of peace, and they hear rather a voice of trembling, and of feare, then of peace.

A. 1. It is true, as(o)Eccl. 3.8. Solomon ſaith in another caſe, that there is a time of war, and a time of peace; and doubtleſſe, many a deare and precious ſoule, that is in Covenant and favour with God, may for a time want-inward peace, and till the Lord himſelfe(p)Pſ. 85.8. ſpeakes peace, and(q)Iſ. 45.7. makes peace, the ſoul cannot enjoy it, yet mark how graciouſly the Lord ſpeaks,(r)Iſ. 27.5. Let him take hold on my ſtrength, and hee ſhall make peace with me: and I (s)Iſ. 57.19.create the fruit of the lips, peace, peace, to him that is a farre off, and to him that is neare, &c. It may be the fault of many ſoules, to refuſe to receive peace, as the(t)Pſ. 77.2. Prophet refuſed to be comforted, or elſe to ground it upon their ſenſe, and feeling, and when that is gone their peace is loſt: whereas inward and ſoule-peace comes through(u)Rom: 5.1 & 15.13, beleeving: Seeing then God is the Authour and Giver of peace, Chriſt the Prince and promiſer of peace, the Spirit the worker, and ſealer of peace, and the Goſpel the word and ground of peace, and the Miniſters, the Heraulds and Meſſengers of peace, ſuch beleevers as want peace of conſcience, ſhould ſtrive to have the peace of God to(w)Col. 3.15 rule in their hearts, and to beleeve that God will(x)Pſ: 29.11 Iſa: 26, 12 bleſſe them with peace, and to take heed if God do ſpeake peace to them that they returne not againe to the folly of unbeleife.yPſ: 85.8.

2. For outward peace, or peace with the creatures, God gives that often to his Saints, according to his(z)Iſ: 66.12 Hag: 2.9. promiſe, and when they want it, yet they have peace in(a)Ioh: 16.27 Chriſt: And God ſo orders and ſanctifies their troubles to them, that they do receive no(b)Iſ: 11.9. hurt, but much(c)2 Cor: 7: 4 Rom: 5: 3 benefit thereby.

Sixtly, It is a holy Covenant, Dan. 11.28, 30. Luke 1.72. Pſal. 105.42.

Queſt. Why is it called a holy Covenant.

A. 1. In reſpect of the Authour of it. The moſt holy God, who is proclaimed by the Seraphims, i. e. the Angells(d)Iſ: 6: 3: Rev: 4: 9. it is in two Greek copies nine times holy thrice together, holy, holy, holy. And this Covenant God did(e)Pſ: 60: 6. ſpeake in his holineſſe, and(f)pſ: 89: 35. confirme by his holineſſe.

2. In reſpect of thoſe that are taken into Covenant, who are alſo a(g)Dan: 12: 7 holy people, called(h)Pſa: 50: 5. Saints.

Obj. Before, you ſaid that God did take the unholy, and ungodly into Covenant, and now you ſay they are holy, how can that agree?

A. When God doth firſt enter into Covenant with men, he finds them unholy, but as ſoone as the Covenant is ſtruck with them, the Lord puts his(i)Iſ: 63: 11. holy ſpirit in them and his holineſſe in them, and ſo they become immediately the(l)pſa: 63: 18 people of his holineſſe.

O. But doth not God firſt make men holy, & then enter into Covenant with them?

A. No, But God makes the Covenant with men that they(m)lu: 1: 72, 73, 75. might be holy.

3. It is called a holy Covenant, becauſe holineſſe is(u)Ez: 36: 25 26. Ro: 11: 26, 27. promiſed in it, and conveyed through it, unto men.

4. It is called a holy Covenant, in regard it(o)lev: 10: 3. 2 Cor: 6: 17 requires, and(p)Tit: 2: 10, 11. teaches holineſſe, and there is all the reaſon in the world, that thoſe that enter into union, and communion with God, ſhould be holy in(q)1 cor: 3: 17 heart, and ſpirit, and in(r)1 Pet: 1: 15. life and converſation.

5. It is called a holy Covenant, becauſe nothing works more upon men, to make them holy, then the Covenant of grace; for the promiſes are of a ſanctifying nature, therforeſaith the(s)2 Cor. 7.1 Apoſtle, Having theſe promiſes let us cleanſe our ſelves from all filthineſſe of fleſh and ſpirit, perfecting holineſſe; And in(t)Ro. 6.15. another place ſaith he, What, ſhall we ſinne becauſe we are not under the Law, but under Grace? God forbid; (u)Tit. 3.4.5. Rom. 12.1Love, Grace, and Mercy, leave the ſtrongeſt ingagements on Saints to be holy.

Laſtly, it is an(w)Gen. 17.7. Jer. 32.40. Heb. 13 20. Rev. 16 6. It is called Berith Melek, a Covenant of Salt, nam ſal à corruptione conſervat. everlaſting Covenant, as (before you heard) it was made from everlaſting, ſo it is to everlaſting; for God (x)Pſ. 105.8remembers his Covenant for ever, the word he commanded to a thouſand generations: Conſider he that made it, is the(y)Iſ. 40.28. everlaſting God; the motive that moved him to make it, was his(z)Jer. 31, 3 everlaſting love, the righteouſneſſe upon which it was eſtabliſhed, is an(a)Dan. 9 24 everlaſting righteouſneſſe: yea all the legacies, and bleſſings thereof, are everlaſting; as(b)Heb. 8.12 everlaſting pardon,(c)Iſa. 54.8. everlaſting kindneſſe,(d)Pſ. 100.5. everlaſting mercy,(e)Iſa 35.10 everlaſting joy, and(f)2 Theſ. 2.16. conſolation, and everlaſting(g)Ioh. 3.36 life, and(h)Iſa. 45.17 ſalvation.

Q. Did God remember, and performe the Covenant of grace to beleevers in all ages?

A. Yea ſure, the Lord was(i)2 Kin. 13 23. gracious unto them, had compaſſion on them, and reſpect unto them becauſe of his Covenant; as it is(k)Pſ. 111.5 See Exod. 6.5. Luk. 1 72. ſaid, he was (or will be) ever mindefull of his Covenant.

Ob. But then it was to ſuch as did keep his Covenant, Pſal. 103.18.

A. Nay, Though they like (l)Hoſ. 6.7. See the margent.Adam had tranſgreſſed his Covenant, and (m)Eze. 16.59.60. Note v. 61 ſaith God not by thy Covenant i. e. the Law. Jer. 31.32. See Pſal. 8.31. with 34.deſpiſed his oath, yet nevertheleſſe, ſaith he, I will remember my Covenant with thee in the dayes of thy youth; (i. e. when God firſt took them to be a people, and made a Covenant with Abraham) and I will eſtabliſh unto thee an everlaſting Covenant. God is ſo far from breaking his former Covenant with men (when they ſin againſt him) that he will rather renew it, yea adde, and make a ſecond to confirme it.

Ob. But God ſaith (of the Iſraelites) They continued not in my Covenant, therefore I regarded them not, Heb. 8.9.

A. By that Covenant, is to be underſtood the Law, (or Covenant of workes) and by thoſe Iſraelites the carnall Iſraelites, that were under that Covenant, and not under the Covenant of grace: and ſuch that are not Gods ſpirituall people, nor under his ſpeciall Covenant, he doth not regard, Heb. 8.6, 7, 8, 9. Pſ. 106.43. with v. 46.

Ob. Its true, God ſaid to the Iſraelites, if their uncircumciſed hearts were humbled, then he would remember his Covenant with Jacob, &c. Lev. 26.42.

A. This was to the Jews in generall, and it was but the outward part of the Covenant, concerning the land of Canaan; Lev. 26.43 44.but yet marke the 43. and 44 verſes of that Chapter, They deſpiſed his Judgements, and abhorred his Statutes: and yet for all (ſaith God) I will not caſt him away, neither will I abhor them to deſtroy them utterly, and to breake my Covenant with them; for I am the Lord their God: But I will for their ſakes remember the Covenant of their Anceſtors. Here, though they were very farre from performing the condition of the Covenant, yet God was further from breaking his Covenant; and though there was nothing in them to move God to keep his Covenant, yet hee lookes on their(n)i. e. Abraham, Iſaac, and Jasob. Anceſtors.

Q. Did the beleevers under the Law in their diſtreſſes and miſeries looke upon that Covenant?

A. Yea ſure, they did(o)2 Chron. 16.15. Neh. 9.32 look upon it, and it was their(p)Dan. 9.4 Neh. 1.5. ſtrongeſt fort for to flye unto, and their ſureſt Baſis and foundation, to depend upon, and their(q)Ier. 14.21 Pſa. 74.20. chiefeſt argument with God in prayer.

Q Was the Covenant of grace that beleevers were under, before the comming of Chriſt (in the fleſh) and the Covenant of grace, which beleevers are under ſince (or now in the dayes of the Goſpell,) one and the ſame Covenant?

A. Yes ſure, it was one and the ſame Covenant; which 1. will plainely appeare, if you compare the promiſes thereof as they are ſet downe in the Old Teſtament, with the promiſes thereof as they are ſet downe in the New; As for example, compare Gen. 12.3. with Acts 2.15. and Gal. 3.8. and Lev. 26.12. with Heb. 8.12. and Pſal. 32.1. with Rom. 4.6, 7. Theſe with other inſtances, ſhew it was the ſame Covenant.

2. It muſt bee the ſame Covenant, or elſe they under the Law had beene ſaved one way, and wee another; but it is not ſo, for they were ſaved by the ſame(q)Deut. 33.29. Iſa. 33.22. Rom. 12.10. Lord as we are ſaved by, (even(r)Act. 15.10 11. Jeſus Chriſt) therefore it is ſaid that Abraham (s)Ioh. 8.56ſaw Chriſts day, and rejoyced, and that the (t)Act. 26.6.7.twelve Tribes ſerved God with hopes to obtaine the promiſe.

3. Yea the ſame Goſpell, and righteouſneſſe was preached unto(w)Heb. 4.2 1 Pet. 4.6. Rom. 3.21 Gal. 3.8. them as is preached unto us: for as I ſaid before, the Ceremoniall law was a glaſſe (though a darke one) wherein Chriſt was ſeene; ſo they had many pure(x)Rom. 1.2 Goſpell promiſes which they did ſee,(y)Heb. 11.13 beleeve, and imbrace, and doubtleſſe were heires, and(z)Heb. 11.33 partakers thereof, as well as we. And therefore we read of the(a)Tit. 1.4. common faith, and(b)Iude v. 3 common ſalvation, (ſo called, not becauſe it was common to every man and woman in the world) but becauſe it was the ſame in all ages, as well before Chriſt as ſince.

Ob. If it bad beene the ſame Covenant, the Apoſtle would not have called them two Covenants as he doth, Heb. 8.

A. Note, that the Apoſtle doth not there call the Covenant of grace before Chriſt, and the Covenant of grace ſince, two Covenants; but the Covenant of workes, or the ten Commandements, he calls the firſt Covenant, which Covenant,(c)Heb. 8.9. ſaith the Apoſtle, the Lord made with your forefathers when he brought them out of the land of Egypt, which is very plaine to bee no other then the ten(d)Ier. 31.31.32. Commandements; for the Covenant of grace was made with Abraham foure hundred and thirty yeares, before the Iſraelites were brought out of the land of Egypt, therefore it could not be meant of that Covenant, of neceſſity therefore the Apoſtle here by two Covenants, meaneth not two Covenants of grace, but the Covenant of workes, and the Covenant of grace, or the Law, and the Goſpell.

Q. If the Covenant of grace here ſpoken of, be the ſame Covenant with that made before the Law; why then doth the Apoſtle call it a new Covenant? he might rather have called it the old Covenant, then the new.

A. It is called a new Covenant, not becauſe it was then begun to be made, for it was before of old time, as(e)Eccl. 1.10 Solomon ſpeakes in another caſe; But it is called new:

1. Becauſe it was manifeſted and renewed, and ſo is called the new Covenant, as Chriſt is called a(f)He. 10.20 new way, love, a(g)1 Ioh. 2.7 8. new Commandement; the old heart a(h)Ez. 36.26 new heart; the Moone a(i)Col. 2.16 new Moone: Chriſt was the way from everlaſting, love a duty from the beginning, the heart had a being, and the Moone a forme: but they are ſaid to be new, in reſpect of manifeſtation, and renovation: even ſo the Covenant of grace is now ſince Chriſt was made fleſh, more(k)Ro. 16.15 2 Cor. 3.11 Heb. 9.8. plainly and clearly revealed, and the great, and glorious myſteries that were before held forth in Ceremonies and ſhadows, are now brought to light. Gods boſome is more opened, his Cabinet of Jewells unlocked, his everlaſting grace, and mercy, his eternall love and pity, his unſpeakable goodneſſe, and glory, are all brought out to cleare and publicke view; and his Covenant is now drawne and written in ſuch faire and great Characters, ſo plainly, and exquiſitly, that they that run may read, if they have but the leaſt ſparke of ſpirituall, and heavenly light in them.

2. It is called a new Covenant, becauſeall old things that did belong unto it, are now done away, as the Prieſts ſacrifices, Altar, waſhing, and divers Ordinances, which were meere appendices to the Covenant, and to continue no longer then till(l)Eph. 2.15 Chriſt his death, or at furtheſt till his(m)Cant. 2.15. & 4.6. comming in the Spirit, called the(n)Heb. 9.10 time of Reformation. As the heavens and earth are ſaid to be(o)Iſa. 65.17 new, when the ſtate of them are but altered, and the Church ſaid to be a(p)1 Cor. 5.7 new lumpe, when unprofitable, and obſtructing members are caſt out. So the Covenant is called new, becauſe of the altering and changing the adminiſtration thereof, and by lopping off, and caſting away thoſe troubleſome, ſhadowy branches, the Ceremonies, which did eclipſe and darken the body of the Covenant.

3. It was called a new Covenant, becauſe it was then(q)Before Chriſt came in the fleſh, beleevers had a little of the firſt fruits of the Goſpell, but the harveſt thereof was reſerved till after his comming, Ioh. 4.35, 36. perfected, and compleated; and as we call that a new houſe which is newly finiſhed, though the foundation of it, and a great part of the ſtructure were laid long before, as the laſt Temple in Jeruſalem was begun above forty yeares before it was compleated and finiſhed: ſo was this Covenant of grace neare foure thouſand yeares between the firſt making of it with Adam, rIoh. 2.20and the compleating of it by Jeſus Chriſt. Marke the word in Heb. 8.8. Behold the dayes come (ſaith the Lord) when I will make a new Covenant with the houſe of Iſrael, ſo it is in the Engliſh; but it is in the Greek,(s)foreign the ſame word is tranſlated finiſhed Rom. 9.28 ended, Math. 7.28 luk. 4.13. fulfilled, Mar. 13.4. and I will finiſh or perfect for the houſe of Iſrael, and the houſe of Judah the new Covenant. This Scripture proves that the Covenant was before begun, and in the dayes of the Goſpell finiſhed; alſo there is another excellent truth in it, That God will finiſh this Covenant for the houſe of Iſrael and Judah, (ſci. all the Jewes) at their next Call and Converſion, which I ſhall ſpeake of afterwards.

Laſtly, it is called a new Covenant, becauſe it was confirmed in a new manner, even by the(t)Dan. 9.2 death of Jeſus Chriſt, and by his(u)He. 10 15 Gal. 5.5. Spirit; alſo by new Ordinances; to wit,(w)1 Pet. 3.21. Baptiſme doth ſave us i e. ſeals ſalvation to us, as Noahs Ark, and his temporall deliverance, were ſigns of Chriſt, & eternall ſalvation. Baptiſme; and the(x)1 Cor. 11 24.26. Lords Supper.

Q. Is the new Covenant, and the new Teſtament one and the ſame?

A. Yes they are(y)Berith in Hebrew, & Diathcke in Greck ſignifies both a Covenant, and Teſtament Teſtamentum quaſi Teſles mentis, the witneſſe of the mind. one, and the ſame, (and the Covenant or Teſtament of Chriſt is but the will of Chriſt) onelyonly ſince the death of Chriſt it may more fitly and properly be called a Teſtament, then a Covenant; being a Teſtament is the laſt will of one, and therein men uſe to bequeath all their Le gacies, and diſpoſe of all that they have to give. Alſo in Covenants there bee many Ifs and Conditions; but in a Teſtament all bequeathed Legacies are abſolute.

Laſtly, What is made before unto men by Covenant, is afterwards ſtrongly, unchangeably, and unalterably confirmed and aſſured, by a mans laſt Will and Teſtament; Even ſo, the Covenant of grace was converted, (if I may ſo terme it) into a Teſtament by Chriſt, and all his Legacies, put into this Teſtament, in which, he freely, and abſolutely conveyes all his eſtate, riches, benefits, bleſſings, and merits, to be divided, diſtributed, and diſpoſed among his poore friends, the children of men, (that beleeve in him.) And that this Teſtament might bee of force, Chriſt the Teſtator dyes, (otherwiſe the Teſtament(z)Heb. 8.16 17. could not bee of force) and the holy Spirit is(a)Joh. 16.13.14. appointed by Chriſt, as Executor to ſee this his will performed.

Q. Was there no neceſſity for Chriſt to dye, ſave onelyonly to confirme the Covenant?

A. Yes, there were many other ends and reaſons of Chriſt his death.

Q. What are they?

A. Firſt, To(b)Lu. 24.44 fulfill the Scriptures, viz. the Ceremonies,(c)Mat 26.56 Propheſies, and(d)Mat. 5.17 Commandements, or morall Law; and that this was a maine end of Chriſts death it clearly appeares, by our Saviours(e)Mat 26.54 owne words, (when Peter would have defended him with the ſword) but how then, ſaith Chriſt to him, ſhall the Scriptures be fullfilled: (f)Lu. 24.44 Ioh. 19.36again, all things, ſaith he, muſt be fullfilled that are written in the Law of Moſes, in the Prophets, and in the Pſalmes concerning me.

Q. How did Chriſt by his death fullfill the Ceremoniall Law?

A. The Ceremonial Law, which confiſted in types and ſhadowes, as in ſlaying and offering of ſacrifices, in ſhedding of blood, when Chriſt who was the(g)Ich. 1.7. truth here is put in oppoſition to ceremonies. truth, and ſubſtance of them, ſuffered, they were expired, finiſhed, & executed (in which ſenſe, the word fulfilled is(h)Act. 13.25 Rev. 15.8. taken) yea, the whole bulke, and body of that law with all that belonged thereunto was (as I have hinted before) ſo abſolutly and perfectly(i)Eph. 2.15, the Greeke word foreign ſignifies deſtroyed. taken away and(k)Col. 2.14 nailed to Chriſts croſſe, that thoſe Ceremonies were afterwards to bee looked upon (in reſpect of obſervance) as if they never had been at all, and no more to be(l)Col. 2.20.21, 22. by ordinances is meant the ceremonies. Heb. 9.1.20. uſed, then if they had never beene commanded by God.

Obj. If they were ſo done away by the death of Chriſt, why had they not beene put out of the Bible?

A. They are not left in the bible, that men may retaine and uſe thoſe Ceremonies, now in Goſpel dayes, (as Prelaticall and Demi-Jewiſh-Prieſts did and ſtil do maintaine, viz. a materiall Temple or Church, therefore Temple or Church-worſhip, Altars, therefore offerings, and ſacrifices; Pieſts, therefore Tythes and Oblation) but they are left that Jewes and Gentiles may compare the Type, with the Antitype, that they might beleeve. Likewiſe, to ſhew the great difference, between the adminiſtration of the Law, which the Jewes were under, and the adminiſtration of the Goſpell, which the Gentiles are now under, and that wee Gentiles may praiſe God for our freedome from ſuch.

Obj. If they were done away by the death of Chriſt, why then did the Apoſtles after his death uſe any of them?

A. 1. The Apoſtles did uſe but very few of them, and that very ſeldome, and but for a ſhort time, neither then to allow of them, or confirme them, but partly becauſe that the Jewith people, were not as yet(n)Ac: 13.45, 46, 47. rejected nor unchurched, and partly, becauſe of their(o)1 cor. 9.20, 21, 22. weakneſſe, hoping thereby to win them. But wee do not find that the Apoſtles did ever do this, among the Gentiles, as I remember, but once, that(p)ga. 2.12.13 Peter did conforme out of feare, and diſſimulation, and then Paul reproves him(q)v. 11. & 14. publickly, and that juſtly too, for it.

2. The Apoſtles did both(r)Act: 15.6, 7, 10, 12, 19, 20. joyntly, and(s)Ac: 17: 24 & 7.48. ſeverally(t)Ac: 21.21. teach, and(u)Ac: 21.25 write againſt the obſervation of thoſe Ceremonies, making the(w)2 cor: 11: 14. with Gal: 6: 12. & Phil: 3.2 teachers thereof falſe, and the(x)Gal: 5: 2. & 4: 9, 11. obſervers thereof faith leſſe.

Obj. Nay, the Apoſtles were ſo farre from taking away all the Ceremonies, that at a publicke Aſſembly, they rather eſtabliſh ſome of them, Act: 15.29.as blood, and things ſtrangled, and things offered to Idols, they do prohibite to be eaten, which things were Ceremoniall and prohibited in that Law.

A. 1. You are to underſtand that the Church of Antioch (and ſome other Churches, to whom the Apoſtles wrote and ſent their decrees) conſiſted both of Jewes, and Gentiles, and ſo were guilty of giving offence each to other, as ſome by Fornication, others by eating things offered to Idols, things ſtrangled, and blood. The Apoſtles for the reconciling of them each to other, and likewiſe to ſubdue ſinne amongſt them, joyn eating of things offered to Idols, things ſtrangled, and blood, being now but things indifferent, with Fornication, which was abſolutely evill, that ſo both parties, without upbraiding each other, might cloſe in love and eſchew ſin. Note alſo that in three Greek copies there is this added at the end of the(e)Staphanus Greek Teſtament foreign. b. 1 ſo after the word fornication in the 20 verſe. 20 verſe, that whatſoever ye would not have done to you, do ye not to others.

2. Thoſe decrees (concerning meate offered to Idols, things ſtrangled, and blood) did not then binde their conſciences: For doubtleſſe they might have eaten thereof without ſin, in caſe they did not offend others by eating, much leſſe doth it binde Chriſtians now: Therefore be not ſcrupulous in this, but read the(f)Ro: 14: 14 1 Cor: 8: 8. 1 Tim: 4.5. Act: 10: 14, 15. Theſe Scriptures ſhew that all things edible may be eaten now in Goſpell days without ſin. Scriptures that are ſufficient to reſolve you herein.

Q. How did Chriſt fullfill the Propheſies by his death?

A. He(z)So the word is taken in Pſal. 20.4. 1 Kin. 2.27 made good thoſe Propheſies that foretold his death; as for example, compare Zach. 11.12. with Matth. 27.3. and Eſa. 50.6. with Matth. 26.67. and Pſal. 69.21. with Matth. 27.34. Eſa. 53.12. with 22.37 and Pſa. 22.18. and Mat. 27.35. Theſe and ſeverall other paralleld Scriptures, doe plainly ſhew that Chriſts ſufferings were a true and lively expoſition of the Prophets, and that the words of the Prophets, without variation, or contradiction, were true in him.

Q But how could it poſſibly be, that the Jewes, who knew all theſe Propheſies did not ſee them fulfilled in Chriſt?

A. Doubtleſſe, that(a)2 Theſ. 2.10.11. Scripture was verified in them, Becauſe they received not the love of the truth that they might be ſaved, God ſent them ſtrong deluſions, that they ſhould believe a lye; they partly(b)Mar. 13.15 ſhut their eyes againſt the truth, and partly(c)Joh. 12.40 Eſa. 6.8. God blinded their eyes, and hardened their hearts, and partly the(d)2 Cor. 4.4 Devill blinded their mindes, that they could not underſtand, and beleeve.

2. The Jewes did overlooke Chriſts ſtate of humiliation, and looked for him to come in power, and great glory, to deliver(e)Luk. 24.21 them out of the hands of their outward enemies, which doubtleſſe will bee the manner of his next comming for their converſion and reſtauration, ſpoken of, Mark. 13.26, 27. Matth. 24.30. compared with Zach. 13.10. and Rev. 1.7.

Ob. But did not the Jewes know him to be the Chriſt, and did they ſinne ignorantly, or knowingly, and maliciouſly?

A. Without queſtion many, or moſt of them ſinned ignorantly, as(f)Tim. 1.13 Paul (who was one of them) ſaid, becauſe I ſinned ignorantly, I obtained mercy; and as the Apoſtle(g)1 Cor. 2.8 elſe where ſaith, If they had known him, they would not have crucified the Lord of glory; yet it is likely that ſome of the Prieſts, and Phariſees, ſinned(h)Joh. 9.41 knowingly,(i)Mat. 12.31. wilfully, and(k)Mat. 28.11, 12, 13, 14, 15. maliciouſly.

Q. How did Chriſt fulfill the Morall Law, (or ten Commandements) by his death?

A. He did(l)So the word fulfil is taken Pſ. 145.19 Ro. 13.14 ſatisfie and performe, for men, what the Law could require, and exact from them, and ſo became the(m)Ro. 10.3 end of the Law, for righteouſneſſe, or Juſtification, to every one that beleeveth; and ſo(n)Gal. 3.13 redeemed, and freed them from the curſe of the Law, by being made a curſe for them; (this I have hinted before, and I handle more at large afterwards in this Treatiſe.) But I come to the ſecond end of Chriſts death: Remember the firſt was to fulfill the Scriptures.

Secondly, The ſecond end, or reaſon of Chriſts death, was to(o)Heb. 9 16. 1 Joh. 3.5. take away ſinnes, for as under the Law, ſinnes were not ſo much as(p)Lev. ch. 4 with Heb. 9.22. typically and ſeemingly pardoned, without ſhedding of the blood of thoſe beaſts and ſacrifices (that did ſignifie Chriſt) ſo it was(q)Heb. 10.4 impoſſible that mens ſinnes ſhould be done away really and actually, without the ſhedding of Chriſts owne precious(r)Heb. 13.12. blood, and the offering up of his pure and perfect(s)Heb. 10.5, 6, 8, 10, 11, 12, and 7.27. & 9.14. body.

Q What doe you meane by the blood of Chriſt?

A. I meane not onelyonly, nor chiefly, that naturall, and materiall blood, which came out of Chriſts body, when it was(t)Jch. 20.25 nailed to the Croſſe, or when it was(u)Joh. 19 34. pierced by the Souldiers; but by Chriſts blood, is meant his(w)Ro. 3.25 and 5 9. Mat. 27.24 death, and whole ſufferings.

Q Why then is it called the blood of Chriſt, and not the death and ſufferings of Christ?

A. 1. Becauſe that the blood is the(x)Gen. 9.4 life, or the(y)Lev. 17.14 life is in the blood, and when the blood is ſhed and loſt, the life is gone: Even ſo here, Chriſts blood, being as it were the fountaine of his naturall life, and the pouring out of his blood, being a ſpeciall part of his ſufferings,Synecdoche. it is put here (by a figure) for his whole ſufferings.

2. The bloud of Chriſt is ſo often mentioned by the Apoſtles, (for the whole ſufferings of Chriſt) becauſe that moſt of thoſe Epiſtles where there is mention made of Chriſts bloud, as the Epiſtle to the Hebrewes, Peters and Johns firſt Epiſtles, they were written to the Jewes, who were acquainted with the ſhedding, offering, and ſprinkling of the bloud of the Sacrifices under the Law, and it is an uſuall thing with the Apoſtles to retaine many(z)As Sanctuary, Tabernacle, Altar, Sacrifice. Heb. 8.2. & 13.10.15 Old Teſtament-words in their writings, which are to bee ſpiritually, and not literally underſtood. But the death of Chriſt, and the ſufferings of Chriſt are alſo frequently mentioned in the Scriptures as well as his bloud, and in the ſame ſenſe.

Q. What ſins, and whoſe ſins did Chriſt take away by his death?

A. All the ſins of all thoſe, whether Jewes, or Gentiles, that(a)Ro. 3.25 Heb. 2.15. did believe,(b)Act. 13.39. doe believe, or(c)Ro. 11.23 ſhall believe in him.

Q. But did not Jeſus Chriſt take away the ſins of all, as well the ſins of thoſe that doe not believe, dRo. 8.33.as the ſins of thoſe that do believe?

A. Though I would be cautious and tender, in limitting, reſtraining, or ſtinting the death of Chriſt, and the efficacy of his merits, or in cenſuring ſuch as hold and teach univerſall Redemption, (if they doe it out of a deſire, and conſcience to exalt Chriſt, in the riches of his grace) yet to me it appeares that Chriſt hath not taken away the ſins of thoſe that believe not, but dye in unbeliefe; and that by theſe Reaſons:

Reaſ. 1. If Chriſt hath taken away their ſins, then nothing can be laid to their charge; for what can be laid to the charge of any but ſin? So that take away the ſin, and you acquit the ſinner.

Ob. Chriſt hath taken away the ſin of Adam from all, ſo that his ſin is not laid to the charge of any to their condemnation.

A. 1. If that were ſo, then all children that dye before they act and commit ſin muſt needs be ſaved. Alſo that denies and deſtroyes Election; But,

2. If that were granted, yet it would not availe you, for you muſt hold that Chriſt hath taken away all the actuall ſinnes of all men, and not onelyonly that virtuall ſin of Adam: elſe your Objection hath no force in it.

Ob. Chriſt hath taken away the ſins of all men which they have committed againſt the firſt Covenant, and thoſe ſins are no more imputed unto them; neither are they damned for thoſe ſins, but for their unbeliefe onelyonly.

Sometimes you ſay, that children did not ſin at all in Adam, and ſo were never guilty of that ſin; then you acknowledge that they were guilty,A plaine contradiction. but that Chriſt took away that guilty from all, now you ſay that Chriſt tooke away all ſins but unbeleif, and that men are damned onelyonly for that ſin.

A. 1. The Scripture doth no where ſay, that Chriſt tooke away ſome of a mans ſins, and not all, or all his ſinnes ſave unbeliefe, or that God pardons ſome of a mans ſins and not all, No, the Scripture ſpeaks(e)Tit. 2: 14. Jer: 33: 8, Mic: 7.29. contrary.

2. Men are not damned for Ʋnbeleefe onelyonly, but for(f)Mat 25: 41 uncharitableneſſe, (g)Ro: 1.32.coverouſneſſe, malice, hardneſſe of heart, &c. And God ſaith, he will give to every man (h)Ec. 12.14 2 Cor: 5.10according to his works, and if unbeliefe be the only cauſe of condemnation, then conſequently, all the Heathens which have not the Goſpell are ſaved. For unbeliefe is a ſin againſt the Goſpell, for neither the law nor the creatures (Sun, Moon, Starres, &c.) doe teach faith in Chriſt as in a Mediatour. Nay, if unbelief doth damn men (as indeed it doth, but not only) then it is a wonder that Chriſt would not take away that ſin with the reſt, but ſuffer ſo many millions to periſh for not dying for the ſin, or for want of giving them the grace of faith.

Obj. You ſay the Scripture doth not mention the taking away of ſome ſins and not all, doth not the Apoſtle ſay that Chriſt by meanes of death made redemption for the ſinnes that were againſt the firſt Teſtament, Heb. 9.15,

A. The text is not ſins againſt the firſt Teſtament but under the firſt Teſtament, and the meaning of that Scripture ſeemes to be this, that it was Chriſt that did make ſatisfaction for the ſinnes of thoſe that lived under the Law, or firſt Teſtament, as well as for the ſins of thoſe that lived ſince, which the Apoſtle(i)Ro. 3.25 elſewhere calls ſins paſt, or if otherwiſe you underſtand this Scripture thus, that Chriſt by his death did make ſatisfaction for the ſins of thoſe that did believe, which they committed whilſt they were under the Law or firſt Teſtament, but in that text he doth not ſay, the ſins of all thoſe that were under the firſt Teſtament.

Obj. But Chriſt ſaith, all ſinne ſhall be forgiven unto the ſonnes of men, and blaſphemies, mat. 12.31wherewith ſoever they ſhall blaſpheme, but he that blaſphemeth againſt the Holy Ghoſt ſhall never have forgiveneſſe, ſo that here is no ſin unpardoned but unbeleefe.

A. 1. The meaning is not, that al ſins committed againſt the father and againſt the Son are forgiven unto men, and ſhal not be imputed unto them, but that thoſe ſins are pardonable: but they that blaſpheme againſt the holy ghoſt (eſpecially againſt knowledge,Heb. 10.29 and thereby doe deſpite unto the ſpirit of grace) theſe cannot be pardoned,1 Ioh. 5.16.17. for they ſin, as the Apoſtle ſpeaks, the ſin unto death.

2. Blaſphemy is not unbelife (though not without unbeliefe) for the word ſignifies(m)foreign ſo tranſlated Eph. 4.31. evil ſpeaking, and the Jewes blaſphemed againſt the holy Ghoſt, by ſaying, that Chriſt cast out devils by Beelzebub, when he caſt them out by the ſpirit of God, and upon this occaſion Chriſt did(n)Mat: 12.24: 31. ſpeake theſe words.

Obj. If that were the meaning, then Paul could not have been ſaved, for be blaſphemed.

A. Though Paul blaſphemed, yet it was not againſt the holy Ghoſt, but againſt the(o)Act: 26.9. name of Jeſus, and this alſo hee did(p)Tim. 1.13 ignorantly.

Obj. But ſure, unbeliefe is the onelyonly cauſe of damnation, for Chriſt ſaith, this is the condemnation, Joh. 3.19.

A. It is not denied but that unbeliefe is a cauſe of damnation (yea ſure a maine cauſe) but it is not the only cauſe, and that place you cite doth not ſpeake at all of unbeliefe, but of loving darkneſſe, and ſure ignorance is no leſſe(q)2 The: 1.8 ſin, neither will have leſſe puniſhment then unbeliefe, for did men(r)pſ. 9: 10. know Chriſt they would believe in him: So much for the firſt Reaſon.

2 Reaſon, If that were true that Chriſt did take away the ſins of all thoſe that dye in unbeliefe, then ſure it will be great injuſtice in God to puniſh men for the ſame ſins, that he had puniſhed his ſon for before, to impriſon the ſurety and to exact the utmoſt of him, and then to impriſon the debtour for the ſame debt, and to keep him in perpetuall durance and torment for the ſame debt, is a thing unheard of among juſt men, God under the Law did require but an eye, for an eye, and a tooth, for a tooth;Ex: 21.24. And ſure under the Goſpell he will not be more rigid, as to require the life of his ſon, and the life of a ſinner for the ſame diſobedience. No, no, God ſaith that Chriſt ſhal (s)Iſ: 53.11ſee of the travell of his ſoul and be ſatisfied: ſure it would not ſatisfie Chriſt, to dye for millions, and to injoy ſcarce thouſands; or to purchaſe all, and to enjoy but the leaſt part.

Obj. Though their ſins were laid on Chriſt, and he puniſhed for them, yet they are not pardoned unleſſe men beleeve.

A. Sure Chriſt would not undergoe puniſhment for men, and ſuffer them to be damned for ever, for want of giving them faith to beleeve it. For a man that will undergoe hanging to ſave another from hanging, will not deny if the poor priſoner be in the Goale and cannot come out,vide contra Heb: 9.12. & 10.14. to goe in and helpe him out. This is to make Chriſts redemption but a partiall, and not a perfect redemption. Againe, if Chriſt damnes men onelyonly for not believing, then he damns them either for what they cannot do, or for what they can doe, if you ſay they cannot believe, then you reflect on Chriſt for damning them for what they cannot do: if you ſay they can believe of themſelves, then you make Chriſt a lyar who(a)Joh: 15.5. ſaith without him they can doe nothing.

Obj. But Chriſt offers faith to all.

Anſ. Suppoſe hee did ſo, yet that is not enough, for he muſt not onelyonly offer faith, but give faith, therefore ſaith the Apoſtle, when he ſpeakes of faith, and(b)Eph 2: 8. Phil, 1: 29. that not of your ſelves, but it is the gift of God, here faith is excluded from ſaving (as it is mans act,) as well as works.

3 Reaſon, If Chriſt hath taken away the ſinnes of all, then he hath reconciled all to God, for nothing but ſin hindred reconciliation, and the Scripture ſaith, that the(c)2 Cor. 5.19 Ro. 11.15. world (which word is not there to be taken generally for every one in the world) was reconciled to God, by the death of his ſonne, as well as their ſins taken away by his death.

Obj. Yes, Chriſt hath reconciled all, but what then?

A. Then all ſhall be ſaved, for the Apoſtle(d)Ro. 5.10. ſaith, If when we were enemies we were reconciled to God by the death of his ſon, how much more ſhall we be ſaved by his life? (e)Col: 1, 20 21.In another place he ſaith, And you that were ſometimes alienated, and enemies in your mindes by wicked workes, yet now hath he reconciled, in the body of his fleſh through death, but what to do? Mark! to preſent you holy and unblamcable and unreproveable in his ſight.

Obj. Oh but the Apoſtle ſpeakes in theſe places of beleevers, but in the other, of the world.

A. That Epiſtle to the Corinthians was written to beleevers, as well as the other two, and the emphaſis and ſtrength of the thing, doth not lye in the word WORLD, though afterwards I cleare that word alſo, but in the word reconciled. Conſider therefore whether there be more perſons reconciled, then ſaved, and whether ſalvation bee not as large and as ſure as reconciliation, for certainly if God be at peace with men, he cannot damn them.

Obj.vide Iſ: 53.5. Ro. 5.1, 2 Col: 1.20. All things in earth are ſaid to be reconciled to God, but all things in earth are not ſaved.

A. There is difference between things, and perſons; and as all things (that are figuratively ſaid to be reconciled) are not ſaved, ſo none of them are damned.

The fourth and laſt Reaſon, (to omit many others) that Chriſt hath not taken away the ſins of all, are the words of Chriſt himſelfe, his Prophets, and Apoſtles. As for example, Chriſt ſaith, This is my blood of the new Teſtament which is ſhed for many, if he had intended it for all,fmat 26.28 ſure he would then have told it to his Diſciples plainly, this is ſhed for all(g)Joh: 17.9. I pray not for the world, ſure he would have prayed for thoſe that he ſhed his blood for(h)Joh: 8.21. ye ſhall dye in your ſinnes, which if he had taken away, he would not have ſo ſaid.

(i)Joh: 10.11I lay down my life for the ſheepe, and for my (k)and 15.13friends. So the words of the Prophets,(l)Iſ: 53.5. The chastizement of our peace was upon him, and by his (m)ver. 11.ſtripes we are healed, Hee ſhall juſtifie man, for he ſhall beare their iniquities,}(n)ver: 12. he bare the ſins of many, and made interceſſion for the tranſgreſſors, here is plainly held forth, that thoſe for whom Chriſt was wounded, they are healed, thoſe that he dyed for, they are juſtified, and thoſe for whom he poured out his ſoule, he interceded for, and as another(o)Dan. 9.24 Prophet propheſied of Chriſt, that hee ſhould finiſh the tranſgreſſion and make an end of ſins, and make reconciliation for iniquity, and bring in everlaſting righteouſneſſe. And to this agree the words of the Apoſtles,(p)Ro. 4.25. He, viz. Chriſt, dyed for our ſins, and roſe againe for our juſtification, (q)2 cor. 5.21be was made ſin for us, that we might be made the righteouſneſſe of God in him. So ſaith another Apoſtle,(r)1 Pet. 3.18. Chriſt hath once ſuffered, the juſt for the unjuſt, that he might bring us to God, Hence it may bee inferred, that thoſe whoſe ſins were imputed to Chriſt, his righteouſneſſe was imputed to them; and thoſe for whom hee dyed, he brought them (or reconciled them) to God, and juſtified them. Now that men may have Chriſts righteouſneſſe imputed to them, and they reconciled to God, and juſtified, and yet be afterwards damned, the Scriptures doe not prove, but clean contrary, as for example,(s)Rom: 4.6. Bleſſed is the man unto whom the Lord imputeth righteouſneſſe, &c. (t)Chap. 5.9much more being now juſtified by his blood we ſhall be ſaved from wrath through him, and (u)Cha. 8.30whom he juſtified them he alſo glorified, See further, Mat. 1.21. Heb. 9.28. Rev. 5.9.

Obj. Though Chriſt ſpeakes there of ſhedding his blood for many, yet by many may be meant all.

A. It is true, the word many ſeems to be taken for all in two places of Scripture, viz. Dan. 12.1. Rom. 5.19. and in no more as I finde, yet in our Saviours language, who ſpake plaineſt, though in the New Teſtament we finde him himſelfe uſe the word near 20 times; yet never in that ſenſe, for all.

Obj. But in other Scriptures Chriſt is ſaid to dye for all, as 2 Cor. 5.15. 1 Tim. 2.6. Chriſt gave himſelfe a ranſome for all.

A. 1. The word all is not to be alwayes taken for every one, but ſometimes for many, as(w)Pſ: 118.10 All nations compaſſed me about, All Judea and all (x)Mat: 3.5. Mark: 1.5. See more Zach. 8.10 Ioh: 8.2. Act: 2.47. Act: 1.1.the Region round about Jordan, are ſaid to goe out to John and to bee baptized of him. It cannot bee thought that all Nations in the World compaſſed the Prophet round about, but many Nations, or that every particular man, woman, and childe in Judea were baptized of John, for it is(y)Luk: 7.30 ſaid expreſly that the Phariſees and Lawyers were not baptized of him.

2. The word All is very often taken in Scripture for all kinde; as Paul (z)1 Tim. 2.1exhorteth, that ſupplication, prayer and interceſſion be made for all men, that is, men of all ſorts, and degrees, as well Rulers, as others.(a)Act: 7.22 Moſes was learned in all the wiſdome of the Egyptians, that is, in all kind of wiſdome(b)Ro: 14.2. One beleiveth that bee may eate all things, that is, all manner of things(c)Mat: 4.23. Chriſt healed all diſeaſes; that is, all manner of diſeaſes,

3 All, is reſtrained oft in Scripture to Gods peculiar people,Ioh. 12.32 ſaith Chriſt, I will draw all men to me; that is,*Ioh: 6.45. Iſa: 54.13. all that the father gave him.

They ſhall be all taught of God; not all the world ſure, but all Gods people.

I (d)Act: 2.7.will poure out my ſpirit upon all fleſh; this cannot be meant of all the wicked.

(e)1 Theſ: 2.15They pleaſe not God, and are contrary to all men; that is, all good men.

And ſometimes the word all, is to bee underſtood of all wicked men, as Chriſt ſaith(f)mat: 10.22 ye ſhall bee hated of all men for my name ſake; that is, of all wicked men.

Hereby you ſee how the word All is taken variouſly; and therefore it is to be limited and determined to perſons, or things, according as the text will beare.

Obj. But you have anſwered nothing to the texts before cited.

A, Now I come more particularly, to anſwer thoſe texts, the Apoſtle ſaith, that if one dyed for all, then were all dead, and that hedyed for all.

1. This place muſt be meant of all thoſe to whom the Apoſtle did write this,2 Cor. 5.15, opened, or of all thoſe that Chriſt roſe again for; becauſe the Apoſtle joyns Chriſts death and his reſurrection together, but unto him which dyed for them and roſe again. Alſo in ſeveral otherplaces, as Ro. 8.34. It is Chriſt that dyed, yearather that is riſen again, ſo Ro. 4.25. He was delivered for our offences, and roſe again for our juſtification.

2. The Apoſtles ſcope here, is not to declare for whom Chriſt dyed, but that thoſe for whom he di'd ſhould live to him, as Paul writes*Tit. 2.11. elſewhere, The grace of God which bringeth ſalvation hath appeared unto all men, teaching them to deny ungodlines, &c here the Apoſtles end is, not to ſhew that the grace of God hath appeared to every man in the world, but that thoſe to whom this grace had appeared, it appeared for this end,

And this, with what hath been declared before concerning the word all, may ſerve to anſwer the other text in 1 Tim. 2.6. He gave himſelfe a ranſome for all, that is clearly to be underſtood,1 Tim. 2.6. opened. for all ſorts of men, as the firſt and ſecond verſes declare: or all that are ranſomed are ranſomed by Chriſt, as it is ſaid, All may propheſis one by one, here the word all, is not meant of every member in the Church,1 cor. 14.31 but of all thoſe that have the ſpirit of propheſie; in like manner here, Chriſt was made a ranſome for all, that is, for all thoſe for whom Chriſt intended to give his life.

Obj. But as in Adam all dye, ſo in Chriſt ſhall all be made alive, 1 Cor. 15.22.

A. That is, all ſhall be raiſed from the dead at the generall reſurrection as the 21 ver. plainly ſhewes,1 cor. 15.22 opened. for as by man came death, ſo by man alſo came the reſurrection of the dead, and the maine ſcope of the Chapter is concerning the generall reſurrection, and not concerning Chriſts death; further note, that this Scripture is very impertinently urged for univerſall redemption, for it tends to univerſall ſalvation, rather then univerſall redemption.

Obj. But the Apoſtle ſaith, Christ taſted death for every man, Heb. 2.9.

A, The true meaning of that Scripture ſeemes to be this, that Chriſt by the grace of God (or power and goodneſſe of God up holding him) taſted death above any other man, that is, his ſufferings were greater then any other mans ſufferings, and ſo the Greek may be(a)foreign is taken for any, as wel as for all, Act: 10.14. Ro. 3.20. 1 Cor: 1.29. and foreign ſignifies above, as well as for 1 Cor: 4.6. Luk: 16.11 and that with a genitive caſe (1 Cor: 15 29.) as it is in this text tranſlated, either above any man, or(b)2 cor: 11.23. Gal. 1.14. more then any man: and our Saviours words, to John and James, import ſo much, for ſaith he, can you drinke of the cup that I drinke of? or be baptized with the baptiſme that I am baptized with? Importing that it was impoſſible for them, or any others, to bear ſuch ſufferings as hee was to beare.

2. Every man is to be taken here as in other Scriptures, either for many, or for thoſe that are intended (as I ſaid before) in the text; for inſtance,(c)Cant. 3.8. Every man had his ſword on his thigh. (d)mic. 4.4Every man ſhall ſit under his Vine. Then (e)1 Cor. 4.5.every man ſhall have praiſe of God. Every man in the world had not a ſword to weare, nor a Vine to fit under, neither, ſhall every man have praiſe of God. Theſe, with(f)See Ez. 33.10. Zac: 3.10. Ioh: 1.9 Rom. 3.4. 1 Cor. 7.2.20, 24. many moreſuch Scriptures, declare that every man, is not taken for every one in the world, indefinitely, & particularly.

3. Let it be granted, that Chriſt taſted death for every man, and that all men have ſome benefit by the death of Chriſt, as I believe they have their naturall lives, the enjoyment of the creatures, and the like, which they could not have had without Chriſt (Adam having loſt all by his ſin) yet it doth not follow, that if Chriſt taſted death for every man, that therefore hee ſuffered the wrath of God for every man, and the puniſhment due to all for their ſinnes. Chriſt might taſt death for all in generall, but drinke the cup of ſufferings to the bottome, only for his choſen ſeed in particular, as it is ſaid(g)mat 27.34 he taſted the vineger mingled with gall, but bee would not drinke of it (and may there not ſome myſtery be held out thereby?) So ſome(h)Heb. 6.5. are ſaid to taſte of the heavenly gift, and yet ſuch were without Chriſt. But

Fourthly, and laſtly, there is enough in the Chapter it ſelf to clear the text, and to ſhew both the end and extent of Chriſts death, viz. to make reconciliation for, and to ſanctifie and ſave thoſe; whom he cals his brethren and children, ver. 11, 12, 13.

Obj. You ſaid before that Chriſt gave himſelfe for his ſheep, and for his friends, true; But not only for them; for be ſaid that bee would give his fleſh for the life of the world, Joh. 6.51.

A. 1. By world, in that text, cannot be meant all the world, thoſe that are damned, as well as thoſe that are ſaved: for then either all the world ſhould be ſaved, or elſe Chriſt miſſed and failed to obtaine the end of his death; for he ſaid, he would give his fleſh for the life of the world; it is not probable that Chriſt did intend to give it for the world, and yet that the world ſhould never have it, or partake of it, as one of the Univerſalifts ſaith; his words are theſe:Tho. More in his book Chriſt redeemed the world of mankinde, ſatisfied Gods juſtice, obtained a way of ſalvation for every man, but never intended that the outward act, ſhould put every man in poſſeſſion of pardon, or ſtate of Juſtification or Salvation.

This is very ſtrange, that Chriſt ſhould doe that for men which he did never intend they ſhould be the better for; will a man pay anothers debt for him, and yet never intend that it ſhould be imputed to the debtor, ſure the debtor is no way ingaged to ſuch a pay maſter.

2. By the world in that text, and in ſeverall other places, is meant either the Gentiles in diſtinction, and oppoſition to the Jewes (as clearly appeares if you) compare, Matth. 28.19. with Mark. 16.15. In Matthew it is, Goe and preach the Goſpell to all Nations. But in Marke it is, Goe ye into all the world; ſo Rom. 11.15. For if the caſting away of them be the reconciling of the world; the Apoſtle meanes by the word them, the Jewes, and by the word world, the Gentiles, as is moſt plaine in the 11. and 12. verſes; Through their fall (ſaith he) ſalvation is come to the Gentiles; againe, if the fall of them be the riches of the world, and the diminiſhing of them the riches of the Gentiles; ſo that there is nothing clearer, then that by the world he meanes the Gentiles in diſtinction and oppoſition to the Jewes. Alſo this is to bee obſerved, that the Jewes under the Law, were the(i)Ex. 12.19 Deut 23.2 onelyonly Church, and the Gentiles, or other Nations were counted the world, or(k)Lev. 26.33. Pſal. 79.1. Heathens, even as now in the dayes of the Goſpel, beleevers are accounted the(l)Act. 2.47 1 Cor. 14.23. Church, and unbeleevers the(m)Ioh. 14 17.22. and 17.9. 1 Cor. 11.10.12. world.

3. By the world, may be meant the Elect and choſen of God, among the Jewes and Gentiles, both thoſe that are actuall and reall beleevers, or thoſe whom God doth intend to bring to beleeve, and theſe are called the world, partly becauſe by nature they do partake of the corruptions of the world, and partly becauſe they are taken out of Jewes and Gentiles; but eſpecially becauſe they are the better part of the world, as the Apoſtles are called the(n)Mat. 5.14 light of the world.

Ob. But where are the Elect called the world in Scripture?

A. In ſeverall places, as 2 Cor. 5.19. God was in Chriſt reconciling the world unto himſelfe, not imputing to them their treſpaſſes. Theſe cannot be reprobates, for he ſaith, their ſins are not imputed to them: So Ro. 4. 13. for the promiſe that he ſhould bee heire of the world; by the world is here meant the(o)Ro. 4.16 faithfull, who are the(p)Gal. 3.29 Luk. 13.16 children of Abraham; ſo Joh. 3.17. God ſent not his Son into the world to condemne the world, but that the world through him might be ſaved: they that Chriſt intended to ſave, or really ſaves, cannot be Reprobates. Alſo in Joh. 6.33. For the bread of God is that which commeth downe from beaven, and giveth life unto the world: Sure Chriſt doth not give life to all. Again, Chriſt promiſeth, that his Spirit ſhould convince the world of ſin. Sure this muſt needs be a(q)This is the judgement of moſt (or all) godly Interpreters, ſee Ioh 17.21. which expounds it, that the world may beleeve, i.e. thoſe of the world that are appointed to beleeve. ſaving conviction, and they muſt needs be the Elect, and not Reprobates that are convinced, for they are convinced of unbeleefe, of their owne and Chriſts Righteouſneſſe (which I think no Reprobate is convinced of.) So alſo the Apoſtle(r)Heb. 2.5. ſaith, That God hath not put in ſubjection to the Angels the world to come, whereof we ſpeake; (marke that) meaning by the world to come, the(s)Or the heirs of ſalvation, Chap. 1.14 Church of the New Teſtament, which hath appointed the Angels to be Miniſters unto, and not to be Rulers over.

I might inſtance in other places, where the word world is taken for the Elect; as Pſal. 22.27. All the ends of the world ſhall remember, and turne unto the Lord; ſo the Apoſtle ſaith, He was beleeved on in the world (or as the Greeke will beare it(t)Tim. 3.16 foreign See the prepoſition foreign tranſlated by Mat. 5.34, 35. by the world.) So Joh. 1.29. The Lanb of God which taketh away the ſins of the world; this muſt be of the Elect and Beleevers: for how doth he take away the ſins of Reprobates, when they are damned for them.

Ob. But is it not ſaid, God loved the world, foreign.

A. Yes, God is ſaid to love the world, and that ſhewes that by the world is not meant all the world, for other Scriptures ſay that God (u)Pſ. 5.5. & 11.5.hateth the wicked (or reprobate wicked) and that God (w)Mal. 1.3 Ro. 9.13.hated Eſau. God is not capable of loving and hating the ſame perſon, for that would argue both weakneſſe and change, which far be it from us to think that either ſhould be in God.

Ob. But doth God hate any of his creatures?

A. God doth not hate them as they are his creatures (no not the Devils themſelves;) for their being, (but not their ſin,) is from him: but as now by their fall, and degenerated condition, they have enmity in their natures againſt him, it is juſt for him to hate them alſo.

Ob. But doth not God hate the Elect alſo before (and untill) they beleeve.

A. Oh no; he loved them with an(a)Jer. 31.3.2. Tim. 1.9 everlaſting love, and this love of his, was the(b)Eph. 1.4. Ro. 9.11, 12, 13. cauſe of their election.

Ob. Doubtleſſe Chriſt hath taken away the ſins of all; for be is ſaid to be the propitiation for the ſins of the whole world, 1 Joh. 2.2.

A. 1. The whole world, is ofttimes in Scripture, taken either for a great part and number of the world, or for the nations of the world (the Gentiles) as the Apoſtle(c)Rom. 1.8. ſaith, The faith of the Romans was ſpoken of throughout the whole world. So(d)Rev. 13.3 all the world wondered after the Beaſt. (e)Mat. 24.14This Goſpell of the Kingdome (ſaith Chriſt) ſhall be preached in all the world. So the Jewes ſaid, the whole world is gone after him. And the Evangeliſt ſaith,(f)Luk. 2.1. All the world came to be taxed. The Apoſtle John alſo ſaith,(g)1 Joh. 5.19 The whole world lyeth in wickedneſſe, and the (h)Rev. 12.9devill deceiveth the whole world. The whole world, in theſe and ſuch places, cannot be underſtood of all, and every one in the world. But,

Secondly, That text may be expounded by another, which(i)Ro. 3.25. ſaith, That propitiation is through faith in his (i.e. in Chriſts) blood. And according to theſe Objectors(k)Vid. A book called, The fountaine of Freegrace, p. 4. own opinions, their ſins are not done away, nor they pardoned, or juſtified till they doe believe, and yet they ſay all the ſinnes of all the world (yea the ſinne of unbeliefe) are waſhed away in the bloud of Chriſt. This is a Riddle and Paradox, how they are done away, and yet imputed to men, how unbeleefe is waſhed away, and yet men are damned for it. Sure they muſt either be done away(l)Heb. 10.12 perfectly, and for ever, or not at all: And if they be once pardoned, they are ſo far from being imputed againe to men, that the Lord(m)Heb. 8.12 ſaith, He will not remember them any more.

Ob. But ſome are ſaid to be purged from their old ſins (which ſhews that their ſinnes were done away) and yet they were blinde ſtill.

A. Purging muſt here be taken one of theſe three wayes, as its taken in Scripture:

1. For Juſtification and forgiveneſſe of ſins, as Heb. 1.3. and 10.2. Pſal. 79.9. and 51.7. Or,

2. For true and reall Sanctification, as Job. 15.3. Eſa. 1.25. Heb. 9.25. Tit. 2.14. Or,

3. For an outward and ſeeming ſanctification, as Ezek. 24.13. Lev. 12.7. Or as the Apoſtle(n)Heb. 9.13 ſpeaks, a purifying of the fleſh. If you take purging in either of the two former ſenſes, then you muſt either conclude, that thoſe who are truly and really juſtified and ſanctified may be blinde (i.e. miſerable) againe,(o)Ro. ….30. Act. 20.32 contrary to the Scriptures, or elſe that theſe were not quite blinde, or without the knowledge of Chriſt altogether; but that they were Chriſtians who could not ſee afareff, as the Apoſtles expreſſion is, and ſo this text is underſtood by ſome that are moſt knowing and ſpirituall. But this purging here may rather be underſtood of an outward and ſeeming ſanctification, and holineſſe, which the Apoſtle ſeemes to relate to, in the(p)2 Pet. 2.2 20. next Chapter. If (ſaith he) after they have eſcaped the pollutions of the world, &c. they are againe intangled therein, and overcome, the latter end is worſe with them then the begining. Theſe men had indeed a ſanctification in ſhew, and they ſeemed to be made holy by the bloud of Jeſus, and through the knowledge of him to eſcape the pollutions of the world, but yet they were ſtill blinde and unholy, as the(q)Luk. 8.13.15. ſtony ground is ſaid to beleeve, yet it was never good ground. So Judas ſeemed to be a true Chriſtian, and beleever, but(r)Ioh. 6.64 never was ſo really, and indeed.

Ob. But the falſe Teachers who brought in damnable hereſies, are ſaid to deny the Lord that bought them; How could be have bought them, unleſſe he bad dyed for them?

A. 1. This word them, may have reſerence to the people, as well as to the falſe Teachers. Marke the text,foreign & foreign declare a diſtinction of perſons. There were falſe Prophets alſo among the people, even as there ſhall be falſe Teachers among you, who privily ſhall bring in damnable hereſies, even denying the Lord that bought them (viz. the people) and bring upon them ſelves (viz. the falſe Teachers) ſwiſt deſtruction. But

Secondly, If it be underſtood of the falſe Teachers themſelves, then the meaning may be this, that they ſeemed, in regard of outward profeſſion, to be ſuch as Chriſt had bought. And the Scriptures ſpeak oft of things not (onelyonly) as they are; but as they ſeem to be.Heb. 15.2. As Chriſt ſaith, Every branch in mee that beareth not fruit, be taketh away, &c theſe could not bee reall and true branches in Chriſt, which did not beare fruit, for Chriſt ſaith immediately afterwards(t)ver. 5. he that abideth in me and I in him, the ſame bringeth forth much fruit! ſo then theſe, were but ſeeming branches of Chriſt, for he further ſaith, If any man abide not in me, he is caſt forth as a branch, he caſteth away none but ſuch as did not abide in him, as our Saviour elſewhere ſaith,(u)Mat 15.13 every plant which his heavenly Father hath not planted ſhould be rooted up. So many are ſaid to be(u)Ioh: 6.66 Chriſts Diſciples, and yet to leave him, and to follow him no more, and many are ſaid, to(w)Luk. 8.13 beleeve and yet to fall away; had theſe been true Diſciples, and Beleevers, they would never have left Chriſt, and falne away: but theſe, were like thoſe of whom the Apoſtle John (x)1 Ioh. 2.19writes, they went out from among us, ſaith he, becauſe they were not of us, for had they been of us, they would no doubt have continued with us. There be many more inſtances of this nature. As Chriſt ſaith, from him that hath not, ſhall be taken away even that which he hath, ſo it is in(y)Mar: 4 25 Marke; but(z)Luk: 8.18 Luke relating the ſame ſtory, ſaith, that whoſoever hath not, from him ſhall be taken away that, which hee ſeemeth to have, foreign.or, (as the Greeke is) that which he(a)So the verb foreign is tranſtated Lu: 10.36. & 12.40 51. & 13.1. Jo. 5.39, 45 thinketh to have.

So Ahaz is(b)2 Chro. 28 23. ſaid to ſacrifice to the gods of Damaſcus who ſmote him, theſe were no Gods but Idols, but hee thought them to be gods indeed: In like manner theſe falſe Teachers might be (as Paul ſpeakes) ſomewhat in ſhew and in appearance,As we ſee by woefull experience in our days that many who ſeem to be true Chriſtians do now deny Chriſtboth in word, and practice. and like the true Teachers of Chriſt, and ſo eſteemed of by the people, as if Chriſt had dyed for them, yea, doubtleſſe they might judge ſo of themſelves.

Thirdly, the Apoſtle Jude (who wrote to the ſame people)(c)Jude. v. 4. ſaith, that theſe falſe Teachers denied the onelyonly Lord God, and our Lord Jeſus Chriſt. And that word foreign Lord, in Peter is uſually given unto the(d)Lu: 2.28, 29. Act. 4.24. with 27 father and ſignifies rather a(e)1 Tim. 6.1 2 & 2.2.21.1. Pet: 2 18. Maſter and Ruler, then a Lord and Saviour. And ſo the meaning may be this, that theſe falſe Teachers did deny God, and Chriſt. who had freed them from outward corruption (for the word bought is taken for(f)Rev: 14.3 outward redemption) and in that fenſe;gJude 4, 5. the Apoſtle Jude ſeemes to carry it, for he paralels this with the deliverance of the children of Iſrael out of Egypt.

Obj. If Chriſt hath not dyed for the ſinnes of all, how can the Goſpell be preached, and tendred to all?

A. The true and right way of preaching, and tendering the Goſpell unto all, is not by telling every man, that Chriſt dyed for him. But the preaching of the Goſpell conſiſts,

1. In proclaiming, publiſhing, and maintaining, thoſe things (which are now ſet downe in the hiſtory of the(a)Called the kingdom of God, Iu 4.43. & 9 21 Mat: 10.7 New Teſtament)(b)Act: 5.41 …8.2.12. & 28.23, … Ti. 3.16. concerning Chriſt. As that he is the(c)Ioh: 3.35. Son of God, the true Chriſt, and the (d)Act: 2.20, 36. & 17.3promiſed Meſſias. Alſo concerning his(e)Luk: 1.35. flu: 2.10, 11 conception, (f)Lu: 2.10, 11birth, (g)Mat: 3.11baptiſme, (h)Act: 2.22 23, 24 & 10 38, 39, 40.miracles, his workes, and his walking: his death, returrection, aſcention, and comming to judgement. And how all the promiſes made unto the Fathers concerning him, are(i)Act 13.32, 33. Luk: 1 54, 55. fulfilled unto us their children.

2. To preach the Goſpell is to ſet forth the greatneſſe, and freeneſſe of the(k)Ioh: 3.16 Rom: 5.8. Fathers love, and Chriſts love, in all that was done, and ſuffered by Chriſt, for the juſtification and ſalvation of ſinners:

3. To preach the Goſpell is to(l)Mar. 16.15 Col: 1.23. tell all perſons (indefinitely, and generally, without limitation, or exception,) this glad tydings, and good newes, that though they have broken the Law in every point, and brought themſelves, under the curies thereof, ſo that they come ſhort of the glory of God, and cannot thereby poſſibly be ſaved; yet if they come to Chriſt(m)This is called a preaching of repentance and forgivenes of ſinnes throught Chriſts name, Lu: 24.47. Ac: 13.38. and beleeve in him, and repent, and turne from their ſins, they ſhall receive forgiveneſſe offins, and everlaſting life.

4. To preach the Goſpell, is to declare the free, and gracious promiſes of Gods Covenant, made to finners, as ſinners, viz. that he, i.e. God, will (n)Heb. 8.10put his Laws into their mind, and write them in their hearts, that hee will be to them a God, and they ſhall be to him a people. That he (o)Ez: 36.26 27.will give them a new heart, and take the ſtony heart cut of their fleſh, &c. And that he will put his ſpirit within them, and cauſe them to walke in his Statutes. This was the practiſe of(p)Ioh: 6.45 Mat: 12.21 Jeſus Chriſt himſelfe, and of his(q)Act: 2 17 & 13.47. Apoſtles in their preaching, to incourage ſinners to beleeve and turne.

5. To preach the Goſpell, is to open, and apply all thoſe great, and glorious(r)Eph: 3:8. Col: 2.2… myſteries, concerning the Father, Sonne, and Spirit: and concerning the Saints happy eſtate, in grace, and glory. As alſo how they are to live by faith,To teach duties, to God and men, in a goſpel way is to preach the Goſpel Re: 15.19 with Ac. 20 27. through love, in obedience, and conformity to their Father, and Lord, and to perform all duties towards their brethren, and thoſe without (or the world) according to what is written in the Scriptures.

Obj. But men will have cauſe to doubt, and to be diſcouraged from beleeving, unleſſe that they hear that Chriſt dyed for every man.

A. It is ſufficient to tell men in generall tearms, that Chriſt dyed for ſinners, for the ungodly, for enemies, for the rebellious, for the world; yea, for all and every man that will beleeve in him. Here is a door wide, and open enough,Thoſe that preach that Chriſt died for every man, yet preach that none ſhall be ſaved but thoſe that beleeve; and thoſe that doe not ſpeake ſo particularly, but generally, that Chriſt dyed for ſimiers, yet preach that all that doe beleeve ſhall be ſaved, which in effect is one and the ſame. and a way, free and large enough for any man (be he what he will) to come in. For the word Sinner comprehends all kinde of Sinners what ſoever: And may not a Sinner from hence argue thus; If Chriſt hath dyed for Sinners, for the ungodly, &c. then why not for me, for I am a ſinner, and one that's ungodly.

Ob. Oh but the Sinner may ſay, true Sir, Chriſt dyed for ſinners, and for the ungodly, but if he dyed not for all ſinners, I may be one of thoſe for whom he did not dye.

A. 1. A Sinner ſhould not object ſo, for he doth but debarre himſelfe thereby from partaking of the grace of Chriſt tendred to him, and ſuch an objection is to be looked on as a temptation, or ariſing from the ſoules grand ſinne, and Chriſts great enemy unbeliefe. But put the caſe one ſhould ſo object, yet this is a ſufficient ground to reſolve him, that if he doth beleeve, he ſhall have a part in the death of Chriſt, and be ſaved. Priſoners adjudged to die, and having pardons tendred to them, doe not queſtion whether thoſe pardons were intended and granted for all in their condition; but they upon the firſt ſight and hearing thereof, ſtrive and grapple hard to catch hold upon ſuch a pardon: even ſo ſinners, when pardon of ſinnes and ſalvation is tendred and preached to them, they ſhould, like Jacob, ſtrive to have the bleſſing; or like the women that ſtrove for the childe, they ſhould cry, It is my pardon, My pardon, and not, Is it for me, Is it for me?

2. The ſame objection might have been made by the Jewes, when Chriſt ſaid, That (t)Mat. 22.14.many were called, but few choſen, and that (u)Mat. 7.13 14.many did goe in at the wide gate, and few at the narrow; alſo that (w)Luk. 13.24.many ſhould ſeeke to enter in, and ſhould not be able; that be (x)Joh. 17.9prayed nor for the world, &c. The like objection may be alſo now made againſt many expreſſions in the Apoſtles writings; As that, ſome (y)Eph. 1.4.Were choſen in Chriſt before the foundation of the world, and others (z)Iud. v. 4.ordained of old to condemnation.

Q. Whether were the Heires of ſalvation (or the Elect) alwayes under the Covenant of grace?

A. As elect, and conſidered in Chriſt, they were doubtleſſe before the foundation of the world, and ever ſince, under the Covenant of grace. For the Covenant which God made with Chriſt before the foundation of the world, was a Covenant of grace, and this Covenant (as I ſhewed before) was made with him, as he was a Mediatour, for, and in the behalfe of the heires of ſalvation. And therefore doth the Apoſtle ſay, That (a)Tit. 1.2.God promiſed eternall life, and (b)2 Tim. 1.9gave his grace unto ſuch before the world began.}

Obj. But did not they, as well as others, ſin in Adam, and therby & ring themſelves under the Covenant of workes?

A. Its true, they did(c)Ro: 5:12, 16, 18. ſin in Adam, and ſo did deſerve to come under the Covenant of works, and the curſes thereof, as well as the damned themſelves. But yet Gods former Covenant, and act of grace, (made with Chriſt concerning them) ſtayed, and ſtopped, legall proceedings, and execution againſt them. And inſtead of bringing them to a judiciall tryall, according to their deſerts: their ſin was transferred, and put upon the account of Chriſt. As when the children of a King, breake the Statute of their King and Father, deſerve to be puniſhed, as well as any other Subjects, yet their faults are remitted, and they pardoned, upon that ground of relation, betweene him and them, ſo that they never come under actually the penalty and execution of that Statute-law which they break.

Obj. But the Elect by nature, and before they doe beleeve are the children of wrath, and not the children of God, Eph. 2.2.

A. 1. It is true, that the Elect are the children of wrath by nature as well as others, till they doe beleeve. But withall, it is as true, that they are the children of God by grace. As Chriſt was a ſon of Gods love, and an object of his delight in(d)In the confideration of a Sonne. Mat: 17:5: Joh: 3:35: one conſideration, ſo hee was both an object and a ſubject (if I may ſo ſay) of his(e)Pſ. 88:16: Mat: 26.46 wrath in(f)In the conſideration of a Surety. 2 Cor. 5:21. Gal: 3:13: another ſenſe, and conſideration.

2. There is a dſtinction, and difference to bee made, between the ſtate, and the perſons of men: it is undeniably true, that the ſtate of nature is a ſtate of wrath; but yet the perſons in that ſtate (I meane the Elect) may bee and are perſons of love. As Abſaloms rebellion againſt his father David, was an Act deſerving puniſhment, and his ſtate a ſtate of wrath, yet his perſon, was ſtill(g)2 Sam. 18 33. & 19.4 affected and loved by David.

Obj. But it doth not appeare, that the Elect are the children of God, before they do beleeve.

A. Yes, the Scriptures prove it. As for example, the(h)By this Prodigall was meant the Gentiles called Publicans and ſinners. Luke 15.1 Prodigal was a ſon, whilſt yet dead, and his father ſo ownes him. For this my (i)Luk. 15.24ſon (ſaith he) was dead and is alive. And againe (ſpeaking to his eldeſt ſon) this thy (k)v. 32.brother was dead and is alive. So theſe words (applyed to Chriſt)(l)Heb. 2.13 Behold I, and the children which God hath given me: theſe Children were the Elect, that Chriſt ſuffered for, and preſented to his Father. That(m)Ioh. 11.52 Propheſie was alſo true (though ſpoken by a falſe man) that he (i.e. Chriſt) ſhould gather together in one, all the children of God that were ſcattered abroad. Hereby you ſee, that all the Elect, are accounted, and termed the children of God, as well thoſe uncalled, as thoſe that are already called.

Ob. But the Lord ſaith of the Gentiles, that he will (n)Ro. 9.23call them his people, which were not his people, which plainly ſhewes that God did not account them to be his people before they were called.

A. The meaning is, that they were not his people by outward profeſſion, as the Jewes were: but doubtleſſe they were his people by(o)Ro. 11.2 fore knowledge and(p)Eph. 1.4 15. 1 Pet. 1.2. election, as our Saviour ſaid of the ſame people, Other ſheep I have which are not of this fold: Here marke, he ownes them to be his Sheep, though they were not as yet brought into the ſame ſold.

Ob. But the Apoſtle ſaith, that we are all the children of God by (q)Gal. 3.26faith in Chriſt Jeſus: ſo that untill we doe beleeve, we are not his children.

A. Men may be ſaid to be the children of God ſeverall wayes, as by(r)So are all Angels & all men, Iob 1.6. & 2.1. Mal. 2 10. Creation, by(s)Eph. 1.5. foreign, having ſealed us unto the adoption. See Rom. 9.4. Election, and Adoption, and by(t)Gal. 3.26 Faith, and(u)Jam. 1.18 Ioh. 3.3. Mat. 18.3 Regeneration. In the latter of theſe ſenſes, men are not the children of God, till they doe receive the Spirit, and beleeve, yet(w)Gal. 4.6 becauſe they are children, God gives his Spirit unto them. It is(x)1 Joh 3.24 Rom. 8.16 impoſſible that any ſhould know themſelves to be Gods children till they are converted, and do really and actually beleeve. Yet doubtleſſe God may (and doth) know them to be his children long before; and if none could be Gods children ſave onelyonly by faith, how then are thoſe ſaved Infants, who doe not actually beleeve, (for ought we can gather from Scripture) the children of God.

Q. Can men be ſaved any other way but by the Covenant of Grace?

A. No ſure, for men muſt bee ſaved either by the Covenant of grace, or by the Covenant of works (for there be but thoſe two wayes) and the Apoſtle ſaith, That(a)Gal. 2.16 no man is juſtified by the workes of the Law. So(b)Ro. 3.28. elſewhere he ſaith, That a man is juſtified by faith without the deeds of the Law, and that (c)Rom. 4.6righteouſneſſe is imputed without works. If then a man cannot be juſtified and ſaved by the Covenant of workes, and there be no other way but the Covenant of grace, of neceſſity men muſt bee ſaved that way, and by that Covenant, or not at all.

Ob. But why cannot men be ſaved by the Covenant of works?

A. Becauſe the Covenant of workes, requires to ſalvation, that which no man can perform, viz. (d)Ro. 10.6.perſonall,(e)Gal. 3.10 perfect, and(f)Jam. 2.10 perpetuall obedience.

Ob. But may not men be ſaved partly by the Covenant of works, and partly by the Covenant of grace?

A. No, for if it is of grace, then it is no more of workes, otherwiſe grace is no more grace; but if it be of works, then it is no more grace. So that it is inconſiſtent to grace to have workes joyned and added unto it, in the point of juſtification and ſalvation, Rom. 11.6.

Q. Are men then ſaved onelyonly by grace?

A. Oh yes, onelyonly, and altogether by grace; for the whole way and path of ſalvation, is paved with the grace of God the Father, and the grace of Jeſus Chriſt; the grace of love, the grace of good will, the grace of mercy, and the grace of Chriſt his merits and obedience. So that from everlaſting, to everlaſting, from the firſt minute of time, that God intended mens ſalvation, to the laſt moment of Eternity (if I may ſo expreſſe it) there was nothing, and there will be nothing but grace in mens ſalvation;(g)Ro. 11.5 their predeſtination, and election, their(h)2 Tim. 1.9 Gal. 1.15. calling, and vocation, their(i)Ro. 3.24. Tit. 3.7. redemption, and juſtification, their(k)Ro. 9.26 adoption, and(l)Ezek. 36 25, 26. ſanctification, their(m)Ro. 5.2. confirmation, and conſolation, their(n)2 Cor. 12 9. preſervation and ſupportation, their(o)Ro. 5.17 perſeverance and(p)Tit. 3.5. glorification, flowes all from free grace,(q)Eph. 1.7. and 2.7. riches, and exceeding riches of grace. Nothing moved God to will mens ſalvation, but his good Pleaſure, nothing perſwaded God to ſend his Son Jeſus Chriſt,God gives all to men does all for men, and works all in men freely. Hoſ. 14.4. Ro. 8.32. Rev. 21 6. & 22.18. Eſa. 26.12 & 55.1, 2. to worke mens redemption, but his meere and dear love. Obſerve, here is nothing of ſelf-will, nothing of ſelf-righteouſneſſe, nothing of ſelfe-power, neither fore-ſeene faith, nor fore-ſeen workes, no qualifications, nor conditions, no preparations, nor performances, no duties, nor deſerts of men, having ſo much as avoice, the leaſt hand, or place, in their ſalvation. The firſt and the laſt ſtone, yea all the materialls in this glorious building of mens ſalvation, is hewne out of the Quarry of Gods unſpeakable Grace.

Oh ſoule, conſider how the God of grace owned thee, how the Lord of grace bought thee, how the Word of grace called thee, how the Herbe of grace healed thee, and how the Spirit of grace wrought in thee, and ſealed thee; yea when thou didſt ſlight, and reject grace, then (like Heſter) thou didſt obtaine grace above thouſands; cry therefore, Grace, Grace, and ſay, I had periſhed, and been damned for ever, had it not beene for Gods grace, for where my ſinne did abound, his grace did abound much more: and when I was exceedingly graceleſſe, the Lord was more abundantly, and exceedingly gracious.

Ob. If men are ſaved onelyonly by grace, how then is it ſaid, that (a)Luk. 7.50faith, (b)Ro. 8.24hope, the (c)1 Co. 15.2Goſpel, and (d)1 Pet. 3.21Baptiſme, do ſave men?

A. I. Faith, hope, the Goſpel, and Baptiſme, are all(e)Eph. 2.8 2 The. 2.16 1 Cor. 2.12 fruits, and effects of Gods grace, and given freely unto men, and ſo included in grace; and therefore to be ſaved by any of theſe, is to be ſaved by grace, for theſe are of grace: But,

Secondly, Faith, hope, the Goſpel, Baptiſme, &c. are conſidered as the inſtrumentall meanes of mens ſalvation. As the Apoſtle(f)2 The. 2.13 ſaith, That God hath choſen men to ſalvation through ſanctification of the Spirit, and beliefe of the truth. Marke, he doth not ſay, for ſanctification, and beliefe of the truth, (as making thoſe the cauſes of mens ſalvation) but through ſanctification, and beliefe of the truth, making thoſe the meanes of ſalvation. As God hath ordained that men ſhould live by food, and rayment; yet food and rayment is not the proper cauſe of life, but the ordinary meanes (being bleſſed) for the preſervation of life.

Ob. If men be ſaved onelyonly by grace, why then doth the Lord command men to ſeek, ſtrive, run, fight, work, and the like.

A. The Lord doth not give theſe exhortations, as if he intended that men ſhould be ſaved, or further their own ſalvation by obſerving and obeying them; (for God ſaith(a)Ro. 9.16 elſe where, That it is not in him that willeth, nor in him that runneth, but in the Lord that ſheweth mercy.) But theſe exhortations are to be conſidered either as belonging to unbeleevers, and ſinners; or unto beleevers and Saints. When they are ſpoken unto ſinners, then they are to be underſtood in the ſame way as the Law is to be underſtood (yea urged upon the ſame ground) ſei… to ſhew unto men what they ſhould doe,Moſt exhortations do belong unto Saints (becauſe they are fitteſt and ableſt to performe them) as appears in the Epiſtles, which were written to Sts. Rom. 1.7. 1 Cor. 1.2. Eph. 1.1. Phil. 1.1. though they cannot doe it. But when theſe exhortations are ſpoken unto Saints, they are to be looked upon as Goſpel duties, which Saints are to performe; not to bee juſtified, but becauſe they are juſtified; not to gaine Gods love, but to ſhew their love to him; not to get and procure life, but becauſe they are already certaine and ſure of life. Further conſider, that godly exhortations, are ſeldome or never ſingle, but commonly (if not alwayes) joyned with ſutable promiſes. And God doth not onelyonly put his people upon duties, but hee alſo*Zach. 10.12. Ioh. 14 13 14. ingages himſelfe to helpe them to performe them.

Q. Whether doth God tender the Covenant of grace to all, yea or no?

A. Doubtleſſe, God tenders the Covenant of grace, or the Goſpel (which is the(b)Act. 20.24. ſame) to all (c)Mat. 28.19. Tit. 2.11. Mat. 24.14.Nations, and to (d)Mar. 16.15. Act. 13 10.every creature; and it is the minde of God, that every Meſſenger and Miniſter of his, ſhould declare and publiſh this Covenant to all, without reſpect of perſons.

Q. Have any men of themſelves (or naturally) a will, and power to receive and beleeve this Covenant of grace (or the Goſpel) when it is tendred unto them?

A. No ſurely, they have neither will nor power of themſelves, and unleſſe it be(e)Ioh. 3.27 & 6.65. & 15.5. given them of God, it is impoſſible any ſhould receive or beleeve it. For all men by nature are(f)Ier. 17.9, Iob 21.14 Iob. 5.40. 2 Per. 2.10 deſperately wilfull,(g)2 Cor. 3.5 Rom. 5.6. abſolutely weake, and(h)Gen. 6.5. & 8.21. Pſal. 10.4. See marg. altogether wicked, having neither ſpirituall defire nor ſtrength, neither ſpirituall*i e. Deſires and affections, Eccl. 4.17 Pſal. 17.5. feet to carry them to this grace, nor ſpirituall*i. e. Power Pro. 3.27. Eccl. 9.10. hands to receive this grace when it is brought and offered unto them. But as the Apoſtle(a)Rom. 8.7 ſaith, The carnall minde is enmity againſt God, it is not ſubject to the Law of God, neither indeed can be.

Ob. If men have no will nor power to come to Chriſt, and to partake of him; why then doth Chriſt complaine, that the Jewes would not come to him? Joh. 5.40.

A. That does not import, that they had either will or power in themſelves to come unto him, but rather that there was an unwillingneſſe or non-willingneſſe in them; ſo that it may be better called a publicke and negative will, then a free will; for it had no proneneſſe nor tendency at all in it to come to Chriſt. But like that(b)Mat 21.28.29. ſonne who was commanded to goe to the Vineyard, that anſwered and ſaid I will not.

Ob. Why doth Chriſt by his Spirit, invite men (ſaying, Whoſoever will, let him come to the water of life) if they have no will, Rev. 22.17.

A. That is to incourage thoſe poore ſoules, whom he had before made willing, who were afraid to come unto him; or elſe he makes this generall invitation, that ſo none might object, and ſay, they were not called, nor invited: and this agreeth with the invitation of our Saviour to the Jewes,(c)Ioh. 7.37 If any man thirſt (ſaith he) let him come unto me, and drinke. Bee ſure of this, that if any be willing to come unto Chriſt, that is more then meer nature; & it may be truly ſaid to ſuch, (as Chriſt ſaid to Simon Peter) That fleſh and blood hath not wrought this in them. For as Chriſt ſaid unto the Leper,(d)Mat. 8 3 I will bee thou cleane; ſo he muſt ſay unto men, I will that you be willing. And poore weak ſunners, had need ſay to Chriſt, as Chriſt ſaid to his Father,(e)Mar. 14 7 Not as I will, but as thou wilt.

Ob. But how could the Apoſtle ſay, To will is preſent with me, unleſſe be had a willingneſſe in him?

A. The Apoſtle did not ſpeak or write thoſe words, as the words of an unconverted man, but as his(f)Rom. 7.18. own words, and that upon his own experience after his converſion. Alſo the ſame Apoſtle, doth in(g)Phil. 2.13 another place, acknowledge, That it is God that worketh both to will and to doe; and therefore it is not in man, of himſelfe, either to will or to doe that which is good.

Ob. But God gives to every man a will, and makes every man willing.

A. Firſt, if God gives to every man a will, and makes every man willing, then

1. This will and willingneſſe is not in themſelves naturally, and ſo it deſerves not to be called mans will any longer, but Gods will. But,

2. If God hath given this will to all, and made all willing, then doubtleſſe, he hath converted all; for the chiefeſt part of converſion, doth conſiſt in the change of the will.

Secondly, There is no Scripture that ſaith God gives a will to all, or makes all willing. But the Scripture ſpeakes reſtrictively, rather then generally in this point. As(h)Pſa. 110.3 thy people (not all) ſhall be willing in the day of thy power. So Chriſt(i)Joh. 5.21 ſaith, That he quickneth whom hee will.

Ob. But as Chriſt is willing to ſave all, ſo he is alſo, to give and impart all ſaving gifts, and graces unto all.

A. Chriſt is willing to ſave all, and he is very free to give, and very free in his gifts, and graces; yet notwithſtanding, he gives according to his good pleaſure. As a charitable man, wiſhes well to all poore people, yet he is free to give his charity, to whom he pleaſeth. And as it is(k)Rev. 17.17. ſaid (in another caſe) Its God that puts it in mens bearts, to doe his will: So it may be ſaid here, when God makes men willing, then they become willing, and when God works power, then men are inabled, and not till then: for no man (as Chriſt ſaith)(l)Ioh. 6.44 can come to him except the Father draw him. And no man can have a ſanctified will, till the Lord(m)Iam. 1.18. by his own will, begets it in him. Therefore you that are willing, oh, bleſſe and praiſe God, who hath made you ſo! and you that are unwilling, pray and wait, for the day of his power in which you ſhall be made willing.

Ob. But doth not God give to every man ſome Talent or Talents, which if a man did improve ſhould bee increaſed?

A. 1. Its very true, that God gives to(n)Mat. 25.25. every man ſome Talent or Talents, as to ſome, worldly and naturall Talents (as Wiſdome, Wealth, Art, &c.) and to others, ſpirituall Talents, or(o)1 Cor. 12 8, 9, 10. Gifts (as to Pray, Propheſie, Interpret, worke Miracles, &c.) And queſtionleſſe, there is no man that improves his Talent ſo well, as he might improve it. And God may upon the non-improvement of what wee have, deny us more; and where he findes us faithleſſe in a little, its but meet that hee ſhould deny us much. Alſo God may very juſtly damne men for not improving what he gave them, and call them to an account, as a Lord doth his faithleſſe, and unprofitable Steward. Therefore the very Heathens that had but the light of Nature, will be(p)Ro. 1.20, 21, & 2.15. inexcuſable at the day of judgement, for not walking and acting according to(q)Ro. 2.15 that light and inſtinct in them, though they never heard Scripturall Law, nor Goſpel. But yet,

2. Obſerve this, that to ſinne againſt the Law of Nature onelyonly, is enough to damne men, yet the improving of the Law of Nature, is not ſufficient to ſave men. For there is a(r)Ioh. 17.3 knowledge of Chriſt,(s)Ioh. 3.36 & 8.24. faith on him, and(t)Pſal. 2.12 Luk. 19.27 obedience to him, required as abſolutely neceſſary to ſalvation, and all theſe, they are free, and Covenant gifts graces beſtowed on men, and given to them according to the purpoſe and counſell, and by the free love, and ſpeciall grace of God.

Obj. But if God gives grace unto ſome, and not unto others, is he not partiall therein?

A. God is juſt in all his wayes, and righteous in all his dealings, and therefore cannot be partiall, for he wrongs no man, but gives to every one according as he pleaſeth, only to ſome he gives better then their deſerts (and this is his mercifull and gracious dealing) and to others according to their deſerts, and this is his righteous and juſt dealing.(u)Mat. 20.15 And is it not lawfull for him to doe what hee will with his owne? This ſhould ſilence, and ſatisfie men, that for God to give grace to any, is to doe for them more then they could, or can deſerve, and for God not to give grace to others, is not to deal worſe with them, then they deſerve.

Queſt: How did it ſtand with Gods juſtice, to make a Covenant of grace with men?

A: God in making the Covenant of grace, at firſt,Juſtice and mercy doubtleſſe were typed out by the Cherubims wings that looked one towards another. Ex. 25.20. had reference to the ſatis faction of his Juſtice, as well as to the ſetting forth of his Mercy, though not from the hands of men yet from the hands of Chriſt. For God promiſed at firſt, to Chriſt to ſhew mercy, no otherwiſe then Chriſt promiſed, to ſatisfie his juſtice: ſo that upon the account of Chriſt, God made the Covenant of grace. As a man that makes and ſettles his eſtate upon his Sonnes wife, and her children, upon ſome former conſideration, and agreement paſt between him and his Son, ſo doth God by his Covenant of grace, ſettle upon the Church (Chriſt's Spouſe) and her children, the promiſed inheritance, by vertue of the (w)Zac: 6.13Counſell (and Covenant) of peace, which was betweene them both.

Queſt: Does the Covenant of grace (or the Goſpell) require duties and workes?

A. Oh yes, in a very(x)Luk: 1.74 Rom: 6.4. ſtrict, and(y)Ioh: 4 24. 1 Tim: 4.12 ſpirituall manner, both to(z)Act 20.21 Luk: 12.21 God, and(a)Gal: 6.10 men: yea the Covenant of grace, requires ſome duties that the Covenant of workes and the Law requires not, as after Ile ſhew, but yet there is a great difference, in the two Covenants requiring of duties.

Queſt: But wherein lyes the difference between the Covenant of grace, and the Covenant of workes in requiring duties?

A. 1. The Covenant of grace (or the Goſpell) doth not require duties, and workes to juſtification, and ſalvation: for the Apoſtle(b)Rom: 3. 24, 28. and 46. concludes that a man is juſtified and ſaved by grace, without the workes of the Law, or legall duties: But the Covenant of workes, or the Law(c)Rom. 10.5 requires workes and legall duties, to juſtification and ſalvation.

2. The Covenant of grace doth not only require duties, but alſo teacheth men where to finde(d)Eph: 6.10 2 Tim. 2.1. ſtrength to performe thoſe duties; yea, promiſeth as much as it(e)Ez: 11.19 Heb 8.9.10 requireth; But the Covenant of workes, doth neither promiſe, nor give power to doe the duties it requireth.

3 The Covenant of grace doth not require duties, upon paine and penalty of damnation; but to (f)Ioh: 14, 15 & 15.14.expreſſe our love to Chriſt, But the Covenant of works, requires duties and works upon(g)Mat. 5.19 paine and penaltie of damnation.

4. Though the Covenant of grace doth require dutys, & performances, yet it does not exact upon men, but where there is a ſincere aime, and a true deſire in any, it is accepted, though they come very ſhort in performance. As God accepted of Davids (h)1 K. 8.18.intent to build him an Houſe, and of Abrahams (i)Heb: 11, 17reſolution to offer up his Son I ſaack. (k)Lu 21.2.3Two mi…es, nay,(l)Mat: 10.42. It is not the gift, but the giver; not what is in the hand, but what is in the heart, that God looks at: a cup of cold water, is looked upon, and accepted by God, when it comes from an honeſt and true heart. Yea, this is the voice and language, of the Covenant of grace, that where there is firſt a willing mind, it is accepted, according to that a man hath, and not according to what he hath not. But the Covenant of works requires exact, perfect, perſonall, and perpetuall obedience, and upon the leaſt tranſgreſſion, and ſwerving from the commandement, it denounces that moſt dreadful, & unmitigable curſe.(m)Gal: 3.10 curſed is every one, that continueth not in all things that are written in the booke of the Law to doe them. Do but compare both Covenants together and you will find, that the Covenant of grace requires but(n)Mat. 11.29 eaſie duties, and performances; but the Covenant of workes requires, irkſome, toylſome, and chargeable duties, and performances.

Obj. Doe you call plucking out the right eye, cutting off the right hand, denying our ſelves, taking up the croſſe daily, &c. but eaſie duties?

A. 1. As Solomon (o)Pro. 14.6. 1 Iob. 5.3.ſaith, To him that bath underſtanding, knowledge is eaſie; ſo to them that are ſpirituall, the Commandements of God are (p)Ro: 7.22eaſie and not grievous. For it is ſomewhat(q)Cor. 5.14 & 11.8. naturall to a regenerate man to obey God, as it is to a wife, or a childe to obey the husband, or father.

2. The duties commanded in the Covenant of grace, are eaſie to beleevers, becauſe Chriſt performes them, in, and for them. As the Apoſtle(r)Gal. 2.20 ſaid, It is Chriſt that liveth in me. (s)Phil. 4.13Againe, ſaith he, I can doe all things through Chriſt that ſtrengtheneth me. The weight lyes more heavy upon the ſhoulders of Chriſt, then upon mens ſhoulders;Chriſtus jubet, & juvat: litera jubetur, ſpiritu donatur. as the care of providing for the family, is more upon the father, then upon the children; and the husbandman is as much, and more concerned in the fruitfulneſſe of his field, then his ſervant, though the ſervant works alſo.

Q. But doth not the Covenant of grace alſo threaten Beleevers (that are under it) if they be diſobedient, and commit ſin?

A. Yea ſure, there bee threatnings that doe belong to the Covenant of grace, (or the Goſpel) and theſe threatnings concerne thoſe Beleevers that are under it; but yet they are not ſuch threatnings as are the threatnings of the Law, viz. threatnings of damnation.

Q. What then are thoſe threatnings of the Covenant of grace, that concerne beleevers?

A. God(t)Pſa. 89.31, 32. 2 Sam. 7.14 ſaith (concerning beleevers) That if they breake his Statutes, and keep not his Commandements, he will viſit their tranſgreſſions with a rod, and their iniquities with ſtripes.

Ob. Doth the Lord then chaſtiſe his owne children for their ſins?

A. 1. Though moſt commonly Gods indulgence,uNum. 23 21. Exo. 34.6. affection, and tenderneſſe to his children be ſo great, that he paſſes by millions of failings in them, without(w)Iam. 1.5 ſo much as upbraiding or reproving them, much leſſe correcting or chaſtiſing them. And though at other times God does correct them, but not(x)Iob 1.8. at all for their ſinnes (as he did Job) but to(y)Joh. 9.3 glorifie himſelf, and to make them(z)Heb. 12.10. partakers of his holineſſe; yet,

2. Without doubt, God doth ſometimes chaſtiſe his children for their ſinnes; as he did the Corinthians, for their unworthy and unholy partaking of the Lords Supper. For the Apoſtle ſaith, For this cauſe many are weake and ſickly among you, and many are fallen aſleep. So Chriſt threatned the Churches of(a)Rev. 2.16 Pergamus, (b)v. 20.22.Thiatyra, and(c)Chap. 3.16 Laodicea.

Ob. But what wayes and kindes doth the Lord uſe to chaſtiſe his children?

A. 1. Sometimes in their ſouls, by(d)Pſal. 51.8, 9.10, 11. withdrawing, or witholding the ſweet preſence, and powerfull working of his gracious and free Spirit; whereby their ſoules are filled with ſorrow, trouble, and terrour; inſomuch that they oft cry out, like the(e)Pſal. 77.9 Prophet, Hath God forgotten to be gracious? hath hee in anger ſhut up his tender mercies?

2. Sometimes the Lord chaſtiſeth his children in their bodies, with(f)Pſal. 38.7, 8. ſickneſſe, and weakneſſes, as you heard before of the Corinthians.

3. Sometimes the Lord chaſtiſes them in their children, friends, and eſtates; as he did(g)2 Sam. 12 14, 15. David, (h)1 Sam. 3 12.4.13.Eli, and others.

4. Sometimes the children of God may be(i)2 Theſ. 3.14. ſuſpended, and excommunicated out of the ſociety of Saints, caſt out of the Church, and delivered unto Satan, as the(k)1 Cor. 5.5 inceſtuous perſon was, who notwithſtanding doubtleſſe was a(l)2 Cor. 2.6, 7, 8. true beleever.

Ob. How doth it conſiſt with Gods love, that he ſhould correct and chaſtiſe his children?

A. Oh conſider! that Gods chaſtiſements, are but fatherly Remembrances, and ſpeciall ſignes of his love. As the Apoſtle ſaith, Whom the Lord loveth he (m)Heb. 12.6. foreign. the Greek word ſignifies as wel inſtruction, as correction ſo the Hebrew word muſar, ſignifies. Prov. 3.12chaſteneth, and ſcourgeth every ſon whom he receiveth. The Lord corrects his owne children to ſhew his care of them, and alſo becauſe they are not to be*1 Cor. 11.32. Jer. 30.11. condemned with the world; therefore they ſhould not ſet light by his correction, as the(n)foreign, Heb. 12.5. phraſe is. God oftentimes leaves the wicked and ungodly(o)Iob 21.9 unpuniſhed: And its one of the greateſt judgements, for God to give a man his full(p)Hoſ. 4.17 Pro. 14.14. As Abraham, its probable ſuffered Iſhmael to perſecute Iſaac, becauſe Iſhmael was to depart, and Iſaac to abide. So doth God ſuffer the wicked to perſecute his children. God called Ephraim his deare ſon, when he was under chaſtiſement. Ier. 31.28. ſcope in ſinne, and its a ſigne that God cares not for ſuch a man that hee leaves uncorrected: And in this, God deales as men uſe to doe, viz. to have a ſtricter eye, and hand upon their children then upon ſtrangers; becauſe they intend that their children ſhall abide in the houſe, (and enjoy a fathers portion) but that ſtrangers ſhall be caſt out.

Ob. But how can God correct his children for their ſinnes, ſeeing Chriſt hath made ſatisfaction for them?

A. Be confident of this, that God doth not chaſtiſe his children, becauſe he is unſatisfied for their ſinnes, or diſſatisfied with their perſons: For he hath ſaid, that he hath found a ranſome, and that he is(q)Mat. 3.17 and 17.5. well-pleaſed in Chriſt, and doth much delight in them through him, and that their ſinnes are not(r)Rom. 4.6 imputed unto them. As a naturall father doth not ſcourge his children,Saints ſhould account it a great honour to have God lay his hands upon them. As ſome formerly accounted it an honour to be killed by the hands of Hercules or Aeneas. becauſe hee is unreconciled to them, or becauſe that ſhould make ſatisfaction for their faults, but becauſe that way may prove advantageous to his children for the time to come. So ſaith the Apoſtle, The Lord corrects his children that they may be partakers of his holineſſe: And the Prophet(s)Eſa. 27.9. ſaith, By this ſhall the iniquity of Jacob be purged.

Q. Doth the Covenant of grace, or the Goſpel, give any liberty to ſinne, or any incouragement for men to continue therein?

A. Oh no; but it doth(t)Tit. 2.11. teach, and ſhould teach all men, to deny all ungodlineſſe, worldly and wicked luſts.(u)Rom 6.1 14, 15. What ſhall we continue in ſinne that grace may abound? God forbid. He that ſinnes againſt the grace and Goſpell of Chriſt, declares hee hath no grace, yea ſuch a one makes himſelfe tenne times more graceleſſe, then, if hee had never heard the Goſpel.

Ob. But there be many that ſay your preaching of free grace doth give liberty (and many take liberty thereby) to ſin.

A. 1. The preaching of free grace, doth not give liberty to ſin; for then Chriſts preaching, and his Apoſtles preaching, did give liberty to ſinne. For none ever preached grace ſo(w)Lu. 4.22 Mat. 9.13. Lu. 15.1, 2 and 1 Cor. 15.3. Ubi pater familias eſt largus, ibi diſpenſator, non debet eſſe avarus. freely to ſinfull men as they did: And ſhall the Maſter be ſo free-hearted and full-handed, and the ſervant nigard of what is not his owne, but his Maſters?

2. Suppoſe ſome doe abuſe the grace and Goſpel of God, muſt not therefore this Grace and Goſpel be preached? Was the Manna to bee withheld from the many thouſands of Iſrael (that wanted it) becauſe ſome ſcornfull men(x)Num. 11.6 ſlighted it, or becauſe ſome unbeleeving men abuſed it? Shall water be kept from the thirſty, becauſe mad men drowne themſelves therein? or ſhall wine be denied to the ſad, and ſorrowfull, becauſe it makes ſome unſober? The Goſpel is, and muſt be, (Though accidentally) the(y)2 Cor. 2.16. ſavor of death to ſome, as well as the ſavour of life to others.

As a ſick man (whoſe ſtomach is weake and ill) when he hath eaten meat becomes ficker; ſo a ſinfull man when hee hath heard the Goſpel, may become more ſinfull, yet as the cauſe of the ſick mans ilneſſe was not the meat, but for want of ſtomach, and ſtrength, to digeſt it; ſo for want of faith to beleeve, and power to obey the Goſpel, men become worſe by it.

3. Conſider this, that there were in the Apoſtles dayes many wanton, looſe; carnall, and ungodly Profeſſors, that did(z)Jud. v. 4. turne the grace of our Lord Jeſus Chriſt into laſciviouſneſſe; and thereby did cauſe the true wayes, and ſervants of God, to be evill ſpoken of. So there may be (and doubtleſſe are) many in theſe dayes, that tread in the ſteps of thoſe ungodly men, (as the Spirit(a)Rev. 2.14 ſpeakes of ſome who held the doctrine of Balaam (many hundreds of years after Balaams death) yet the Churches, and Saints of Chriſt, doe utterly hate and abhorre the vile, and wicked practices of ſuch men; and they refuſe to have any fellowſhip with ſuch, that they may bee aſhamed; and doubtleſſe, ſhame, ſorrow,(b)Rom. 3.8 2 Pet. 2.3. and damnation, will befall ſuch men, as make Gods grace a ſtirrup for to help them up into the ſaddle of ſin.

Ob. But it is no wonder, that theſe men doe abuſe the grace of God, ſeeing there is a generall tolleration granted them.

A. The Churches, and Saints of Chriſt, doe not hold, nor grant a Generall Tolleration; witneſſe the ſeverall books which are(c)As Mr. Tho. Goodwins Sermon before the Parl. called The Intereſt &c. So M. Borroughs heart diviſion. Alſo many others. extant. This is therefore the opinion of the Churches, that though they are tender in cenſuring, and judging, ſuch as differ from them in matters of Diſcipline, and Government, or other Circumſtantialls. Yet they doe not, nor cannot approve of, or maintaine either the principles, or practices of Hereticks (nor of Schiſmaticks truly ſo called.) Much leſſe can they joyne with ſuch men, for they deny them fellowſhip, yea ſuch as deny the head Chriſt, and walk ungodlily, they excommunicate, and caſt out of the Churches, according to the(d)Tit. 3.10 1 Tim. 1.19, 20. 1 Cor. 5.5. Mat. 10.16, 17. The Churches of Saints (called Independents) are neither for toleration, of hereſie, nor any groſſe iniquity. Scripture, and then leave them to the Civill Magiſtrate. And what can (or would) Presbyterians doe more, unleſſe they would have the power of the Magiſtrate into their hands: Therefore let them not father that falſhood upon Independents (ſo called) that they are for a Tolleration of all Sects and Opinions, whereas they plead onelyonly for ſuch as are truely conſciencious, & not at all for thoſe that are carnal, and corrupt.

Objection. But yet theſe Freegratians (or thoſe that preach Freegrace) doe altogether neglect the Law in their preaching, (nay they doe utterly reject, and deſtroy the Law) and this is the cauſe why ſo many doe run into errours and wickedneſſe in theſe dayes.

A. As it was in the dayes of Chriſt, and his Apoſtles, ſo is it now, for then they(e)Mat 5.17 thought (eſpecially the Phariſees) that Chriſt did intend to deſtroy the Law. So they ſaid of Stephen, that he (f)Act. 6.13ſpake blaſphemous words againſt the Law. Alſo of Paul, that he (g)Act. 18 13taught men to worſhip contrary to the Law, and that he taught (h)Act. 21.28againſt the Law. Wherefore having (in ſome meaſure) cleared the Goſpel, and Covenant of works, (being the firſt part of this Book) I now come to vindicate, and cleare the Law, or the Covenant of works, which is the ſecond part of the Booke.

Christ and Moses Excellency, Part 1

p. 1Chriſt and Moſes Excellency, OR, Sion and Sinai's Glory.

Queſtion.

Chriſt and Moſes Excellency, OR, Sion and Sinai's Glory.