The Reviler Rebuked, Treatise · Part 1 · Head 4
(4. Head of Scripture-contradiction.) Concerning the Law.
Section 17.
TWo things chiefly I noted in this Section; Firſt, that they affirm, the Levitical Law was the covenant of works.
Secondly, they deny, that the Law which Adam had in Innocency written in his heart was the moral Law, R. F. calls me to the diſproving of what they affirm, and to the proving of what they deny. As to the [firſt] it being affirmed by them, it ſhould be proved by them, but he intendsThe Levitical Law was Typical Goſpel. Col. 2. 17. opened. to put me to buſineſs: now that one place of Scripture I quored Col. 2. 17. But the body is Chriſt, might determine the controverſie, but he ſaith nothing to it, makes nothing of it, unleſs you will interpret his ſilence to be a ſeeming conſent or conviction at leaſt. From that Text I argue thus; That which was the Type and ſhadow of Chriſt, the truth and body of thoſe ſhadows, that was Goſpel, and not a Covenant of works; But the Levitical Law, and Legal figures were the Types and ſhadows of Chriſt, the truth and body, as ſaith the Apoſtle; Therefore it was Goſpel, and a Covenant of Grace, and not of Works. To clear out this farther for the ſake of Gods choſen, who may be for a while, in this point, ſeduced, I ſhall open three things.
1. What the Covenant of Works, and what the Covenant of Grace are.
2. Shew the different adminiſtration of the Covenant of Grace.
3. Give ſome arguments farther to diſprove the Levitical Law from being a Covenant of Works.
1. The Covenant of Works is that part of the word, orWhat the Covenant of Works is. declaration of his will which is pure Law, and a Covenant of Juſtice; which promiſeth life to them that perſonally, perfectly and perpetually fulfil it, but is the miniſtration of death to them that break it, in the leaſt Iota, or Punctilio, as we may ſay, of it. The Covenant of Grace is that part of theWhat the Covenant of Grace. word, or of Gods revealed will, in and according to Scripture, which is pure Goſpel, iſſuing forth from Gods abſolute free love, wherein he promiſeth Chriſt for righteouſneſs and life, or upon condition of Chriſts ſatisfaction, to give righteouſneſs and all that appertaineth to ſalvation, unto all that are Chriſts peculiar purchaſe, whether of years, or infants. Theſe two Covenants are of differing kindes, and contradiſtinct each to other.
1. The one is a Covenant wherein Juſtice bears ſway,Defferences. ſpecified. the other wherein mercy, and grace or Gods free diſtinguiſhing love doth reign, though in a righteous way alſo.
2. The one ſets forth a promiſe of life, that is, of continuance in that which is given; the other a promiſe of ſalvation from ſin and death. The former promiſeth no ſalvation, mentioneth nothing of a Savior, or a ſurety, the latter promiſeth reſtitution, or deliverance from a fallen ſtate.
3. The Condition and foundation of the one is mans perſonal obedience; of the other, Chriſts obedience and ſatisfaction thereby to the juſtice of God, on others behalf, for whom he freely becomes a ſurety: Hence the Covenant of Grace is called a Teſtament, as well as a Covenant, not ſo, the covenant of Works.
4. The one admits of no failing, upon pain of preſent death, and accepteth of nothing but all, or the whole payment of the debt by the party himſelf; the other admits of a ſurety; and though it allows of no ſin, yet it gives forth a pardon, with faith and repentance, and accepteth of what is given, and acted, when firſt the perſon is accepted in Chriſt, and a willing minde is wrought by the Spirit. This were eaſie to demonſtrate from Scripture, but that I ſtudy rather to contract then enlarge.
2. The covenant of Grace admits of a twofold adminiſtration; thence it is called the Old and New Teſtament. A covenant, yea, a Teſtament or will of Chriſt it was before his death, and ſince. That, which the Scripture expreſly call's the Old teſtament, or covenant, Heb. 8. 20. was but the old adminiſtration of the covenant of Grace, the old copy of Chriſts will: that, which it calls the newThe Covenant of Grace covenant, is the old, is the old for ſubſtance, though new, for the adminiſtration, the new copy of Chriſts Will.
Firſt, the old and new, is one for the ſubſtance, one Teſtament of Grace, one Goſpel of life, and good tidings of ſalvationOne for the ſubſtance. by Jeſus Chriſt; from the firſt promiſe to Adam, and Eve, after the fall, to Abraham; from Abraham to Moſes; from Moſes to the Prophets; from the Prophets to Chriſts death; from Chriſts death to this day; from this preſent time to the end of time, and to all eternity. For the clearing of this, let the Apoſtle be heard ſpeak, or the holy Ghoſt rather by him, Heb. 13. 8. Chriſt the ſame yeſterday, to day, and for ever. As Chriſt-perſonal, ſo the doctrine of Chriſt, and of ſalvation by him is the ſame in eſſence and ſubſtance, without change; and in his covenant, without alteration, Heb. 11. 13. The true believing Fathers of the Old Teſtament, did, all of them, embrace the ſame promiſes, for the ſubſtance, that we do. Chriſt then to be exhibited, and Chriſt now exhibited in the fleſh, and in his grace and Spirit, is all one, yeſterday, to day, and for ever. Adam and Eve had Goſpel preached to them, Gen. 3. 15. Chriſt, that eminent Seed of the woman, which ſhould break the Serpents head, i. e. by ſufferings, and ſatisfaction to God, ſhould overcome all the power of his accuſations of the elect, the redeemed ſeed, before God. Abraham had the Goſpel preached to him, Gal. 3. 8. concerning juſtification by free Grace. The promiſe of Chriſts coming out of his loins contained in it the promiſe of life and ſalvation: ſo did the promiſe of Gods being a God of him, and of his ſeed. God holds up the ſame covenant from Abraham to Moſes, for he renews it to Iſaac, Gen. 26. 4. And when he puts a meſſage into Moſes mouth, he calls himſelf the God of Jacob, as of Abraham and Iſaac, Exod. 3. 6. 16. which ſhews he dealt with Jacob after the ſame covenant, and ſo would he carry it on with his poſterity then in Egypt. In Moſes time it holds in force when the Law is given, as the Apoſtle clears it, Gal. 3. 16, 17. The moral law was not repeated to diſanul the promiſe, but to make way for a diſcovery of the need of the promiſe: and Moſes preacheth the righteouſneſs of faith, Deut. 30. compared with Rom. 10 In Davids and the Prophets times the ſame Goſpel-covenant is upheld: thereupon we have the account of Chriſts line and genealogy all along, Matth. 1. Luke 3. and many precious promiſes of him accordingly, Rom. 1. 1, 2. That which Paul preached was promiſed before by his Prophets in the holy Scriptures, and as any believed, they were partakers of the ſaving benefit of this gracious covenant, Rom. 3. 21. The righteouſneſs of God, or hisRom. 3. 21. opened. righteous way of ſaving ſinners by Chriſt (without our perſonal obedience to the Law and without the Laws diſcovery, as it is a covenant of Works) is now manifeſted by the preachers of the New Teſtament, that before was witneſſed by the doctrine of Moſes and the Prophets, under the old adminiſtration. The Apoſtles, all of them preached for ſubſtance, what was in Moſes and the Prophets, Act. 26. 23. that Chriſt ſhould ſuffer, &c. and be a light and ſalvation to the ends of the earth. Act. 13. 47. Peter profeſſeth, Act. 15. 11. this was that he taught and believed, that we through the grace of the Lord Jeſus ſhall be ſaved, as they; as who? as the believers of the Old Teſtament. It was the grace of the Lord Jeſus Chriſt that ſaved, then and now; and if any mixed Goſpel be taught, not that which was of pure grace from the beginning, the holy Ghoſt, Gal. 1. would have the doctrine and the Doctor accurſed.
Secondly. The maner of diſpenſation of this Goſpel-covenant2 In the maner of diſpenſation. was different from that it is ſince Chriſts death.
1. It was adminiſtred after a legal and ſervile way, urged with legal conditions of doing, and darkly vailed over with Types and Ceremonies. They heard of doing more then believing, and the adminiſtration gendred, as the Apoſtle ſaith, Gal. 4. 24. unto bondage: every carnal heart conceiving there was nothing miniſtred of righteouſneſs or ſtrength at all from another: and being called and counted nothing but Law, hence it is that the ſpirit of bondage is ſaid more commonly to ſute that Old adminiſtration: The Church, in this time, was conſidered as an Heir, in its minority. As an Heir it was free, but as an Infant, or in its minority, it was but as a ſervant, under Tutors and Governors, Gal. 4. 1. As an Heir, true believers had then the Spirit of Adoption, and Liberty; As a Childe, it had the ſpirit of fear and ſervitude. And as it was but a dark and ſervile adminiſtration, comparatively to what it is; So,
2. There was but a ſcanty proportion of graces and gifts (as to the generality even of true believers) they had little illumination, and a ſmall meaſure of ſanctification (I ſpeak of the greater number of the Saints) to what is, and will be given ſince Chriſts Aſcenſion, from the greateſt to the leaſt.
3. The diſpenſation of Grace, and its covenant was but to a few families for a time; and afterwards but to one nation, ſpringing out of thoſe families; under the new admiſtration the Covenant is made with all ſorts of families, and with ſome of every nation. In ſtead of one there have been, and are many Churches, Acts 9. 31. and 15. 14. Every where God hath had, and will have a people taken out from among the Gentiles, or nations, a ſelect company, for his Name.
4. The ſeals, and witneſſes of the Teſtament are altered from Old to New; and although the writings of the old copy remain, i. e. the Books of the Old Teſtament, becauſe the ſubſtance of the covenant is there to be read, and underſtood by the ſhadows, yet there are new writings added, i. e. the Books of the New Teſtament, for clearer underſtanding, and more aſſurance of faith, when both are compared together. The reaſon of the whole change of the old adminiſtrationThe reaſon of the change of old into new adminiſtration. to the new, in the particulars named, was faultineſs or imperfection. It is the wiſdom of God to proceed from ways leſs perfect, to that which is more perfect. Heb. 8. 7. If that firſt Covenant or Teſtament, that is, the firſt adminiſtration of the covenant of Grace, had been fault leſs, Heb 8 7. opened.then ſhould no place have been ſought for the ſecond. How was it faulty?
1. In that it made nothing perfect, Cap. 7. 19. All in that old way, eſpecially the Sacrifices, being typical and ſhadowy, they of themſelves could not take away ſins; therefore Chriſt, whoſe body was fitted for a ſacrifice, he comes and puts by the ſhadows and types, Heb. 10. 9. He takes away the firſt adminiſtration, that he may eſtabliſh the ſecond; the perfection of his own ſacrifice, and all that attends it in the new adminiſtration. His blood ſtancheth all other blood, ſtays the further ſhedding of the blood of Bulls and Goats; and he coming by Blood, and not by Water onelyonly, hath left to his Church a commemoration and obſignation of both, in his new Inſtitutions of Baptiſm, and his Supper.
2. In that people could not (as it was diſpenſed after the maner of a covenant of Works, though not ſo in it ſelf) poſſibly ſee how to ſtand or continue in it. They ſtumbled at the Ceremonies, and ſtuck in the Letter of the Law, and could not ſee unto the end of that which is now aboliſhed, 2 Cor. 3. 13. But whence was the fault? God was not to be blamed, nor the ſubſtance of his Covenant; but he lays the blame upon them, who were willing to ſtand under ſuch an adminiſtration, and would not look to the kernel, marrow, and ſubſtance of it, which was Chriſt. But as it was the Jews infidelity which turned (as to them) that which was a covenant of Grace into a covenant of Works, ſticking in the rinde and bark of the Ceremony, and which excluded and ſhut them out from the Grace of the covenant; ſo do many thouſands under the new adminiſtration (the greater is their ſin) inſiſt upon terms of doing and obeying the Light within them; and God lets them go on, and work their heart out, if they will, for life; let them get it, win it, and wear it; although he tells them it is impoſſible; for if the Jews in all the Ceremonies of old ſhould have lookt to Chriſt in them, and beyond them; the Gentiles ſhould upon the firſt hearing of Chriſt, believe on him, and begin and end all their duties, with the uſe of all New Teſtament Inſtitutions in him, or they will loſe all their labor, as did the Jews.
Arguments to diſprove the Levitical Law as no covenant of works3. I ſhall adde a few Arguments to diſprove the Levitical Law from having been a covenant of Works.
1. It was a covenant outwardly made with the people, and that the people outwardly made with God, by ſacrifice, Pſalm 50. 6. But the covenant of Works was never made by ſacrifice, it admits of no expiation or atonement. The ſacrifices under the Law were ſhadows of that blood, which is the blood of the everlaſting covenant, Heb. 13. 20. The blood of Chriſt, the blood of the New Teſtament, or the new adminiſtration of the covenant of Grace, not to be altered, but to abide for ever in its all-ſufficient vertue and efficacy.
2. That which carried all along with it remiſſion of ſins, was no covenant of Works, but of Grace; but the Levitical Law had remiſſion of ſins going along with it: for as the Apoſtle reaſoneth, Heb. 9. 22. with 18. without ſhedding of blood there is no remiſſion; whereupon the firſt Teſtament, or *foreigndiſpoſition of Chriſts will, was not dedicated without blood: but that there might be aſſurance of remiſſion to believers even then, that blood was ſhed, which, not being able to take away ſin of it ſelf, did type out Chriſts blood, which could and ſhould effect it. A covenant dedicated by blood, firſt typical and then true, is the ſame for ſubſtance.
3. In the Levitical Law was a Mediator, a Prieſt daily to offer, and a high Prieſt once a year to offer the incenſe of mediation in the Holy of Holies; in the covenant of Works there is no Interceſſor or Mediator; but we have in the covenant of Grace, Chriſt our Prieſt, and high Prieſt, anſwering that in the new, which was typed out in the old diſpenſation. Heb. 9. 15. For this cauſe he is the Mediator of the New Teſtament, &c. and Ver. 12. by his own blood he entred in once into the holy place, &c.
4. In the Levitical Law was the Mercy-ſeat; there is no Mercy-ſeat ſet up in a covenant of Works. There was a common favor in it, that God ſhould vouchſafe to enter into covenant with his Creature upon any terms; but as there needed no mercy before it was broken, ſo when it is broken, there is judgement for the ſinner without mercy. It is the covenant made with Chriſt, upon his ſatisfaction to Juſtice for others, that he becomes our Propitiatory and Mercy-ſeat. Many more Arguments might be added, I conclude with this,
5. and laſtly, The Levitical Law, and all the old adminiſtration, was a Teſtament, and called the firſt Teſtament, being the firſt diſpoſition and diſcovery of free Grace; but a covenant of Works is no Teſtament, nor any where in Scripture ſo called: for a Teſtament requireth the death of the Teſtator, Heb. 9. 16. Chriſt of neceſſity therefore muſt die to ratifie the Will. A covenant of Works exacteth death if it be tranſgreſſed; but it is the death and blood of the ſinner. Under the Levitical Law the tranſgreſſors did not die, but the beaſt died for the tranſgreſſor; which plainly ſhewed it to be a covenant of Grace and gracious Teſtament, wherein the death of Chriſt is accepted, not the ſinners, as that by which, all the Legacies of the Will, and good things of the Covenant, are both purchaſed and aſſured.
As to the [Second] particular noted in the beginning of this Section, viz. That the Law which Adam had in innocency written in his heart, was the moral Law: this they deny, and R. F. *Page 11to back J. Nayler addeth, [for thy ſaying that Adam was under a covenant of Works (and the ſame) then canſt not prove it.]
Rep. What he meaneth by (and the ſame) I do not well underſtand; it is well if he underſtands himſelf. If his ſenſe be, that I cannot prove Adam to have been under a covenant of Works, and the ſame with the Levitical Law, which he holdeth to have been a covenant of Works; I acknowledge it is againſt my judgement, and conſcience ruled by truth, to confound the covenant of Works and of Grace together. I have even now diſproved the Levitical Law, as no covenant of Works, for the ſubſtantial matter and living form of it, and therefore cannot ſpeak daggers, or contradictiouſly ſay, That the covenant which Adam in Innocency was under, was the ſame with that which true Believers of the Old Teſtament were under. If his meaning be, that I cannot prove Adam to have been under a covenant of Works, and the ſame which is contained in the moral Law, or ten Commandments, given on mount Sinai, and written in Tables of ſtone; I ſhall premiſe a few poſitions of truth,Poſitions of truth about the covenant of Works in Adam, and the Moral Law. and then produce a few Arguments for the Affirmative. The poſitions I premiſe are theſe.
1. Adam was created in the image of Gods goodneſs, holineſs, juſtice, &c. Gen. 1. 27. elſe his nature had not been perfect, Eccleſ. 7. 29.
2. The covenant of Works is a covenant of Goodneſs, Holineſs, and Juſtice, as is the Commandment moral, Rom. 7. 12. ordained to life, by the keeping of it, but found to be unto death after the breach of it, ver. 10.
3. Adam ſtood and fell as a publique perſon, repreſenting all mankinde that were in his loins, Rom. 5. 14.
4. The condition of his ſtanding in life to eternity was, by the ſtrength of that image of God given him in creation, to do all that was written in his heart, and to obey any particular poſitive precept of God, as it ſhould be revealed to him.
5. The Moral Law (contained in the ten Commandments) may be conſidered abſtractly and nakedly in the matter, or as clothed and formed with circumſtances.
1. Abſtractly, It is a bright beam of Gods holy, good, and righteous Nature and Will; and the Idea or expreſs repreſentation of that which was perfectly written in mans heart, in the time and ſtate of Innocency.
2. As clothed with circumſtances, and ſo it is, either inſervient to Adam ſtanding, and his fallen poſterity that would riſe, and ſtand in and by the covenant of Works: or ſubſervient to Adam and Eve, and the Seed of the woman, (Gods choſen) who being fallen as others, were to be raiſed, ruled and ſaved, in and by the moſt free covenant of Grace.
The circumſtances that make the Moral Law ſubſervient to a covenant of Grace, are,
1. The Preface to the Precepts, a free Promiſe; ſo God began with Adam and Eve after the fall, as with the Iſraelites, Exod. 20. 2. Gen. 3. 15.
2. It is given in the hand of a Mediator, Gal. 3. 20. Moſes was the Typical, Chriſt the true Mediator, who (becauſe God loſeth not his Juſtice in the covenant of Grace) undertakes as a ſurety for ſome (the Elect) to pay their debt, both forfeiture and principal: the forfeiture, by his Paſſive obedience; the principal, by his Active obedience, for their juſtification, John 1. 17. and Rom. 3. 31.
3. It is a directory and rule to true Believers (as it is alſo in Chriſts hand, guiding them by his Spirit) for the ordering of their ſanctification, Mat. 5. from ver. 17. to the end.
The circumſtances that make the Moral Law ſerviceable to the covenant of Works made at firſt with Adam, are the ingredients, attendants, and effects of that Law: As,
1. The abſolute perfection of it.
2. The maner of promulgation, with thundering, fire, blackneſs, darkneſs, tempeſt, ſound of a trumpet, terror of voice, &c. Exod. 19. Heb. 12. 18, 19, 20.
3. The rigorous exaction of all the debt, at the hands of ſinners, with threatning of death, Gen. 2. 17. and the curſe, Deut. 27. 26.
4. The tryal of the creatures ſtrength, as was that prohibition to Adam, Gen. 2. 16, 17. Exod. 20. 20. to reſtrain from ſin.
5. The diſcovery of tranſgreſſions, Gal. 3. 19. increaſing of wrath in the conſcience, Rom. 4. 15. and holding the whole world under guilt, and ſome under the ſenſe of a ſinful eſtate, Rom. 3. 19.
6. Although God in giving the Law with all theſe ingredients, attendants and effects, had Goſpel-purpoſes, to his true Iſrael; yet, that the Moral Law, clothed with theſe (laſt mentioned circumſtances) doth lead to Chriſt, or to the promiſe of life by him, it is onelyonly Intentio agentis, the ſcope of God, to work by contraries; not Intentio operis, properly the work of the Law before Faith; but what it doth work (upon the Elect) it is by accident, as the Spirit by his effect of keeping them under bondage a while, wearieth them out of conceits of ſelf-righteouſneſs, &c. that they look after Chriſt. For the Moral Law is not contraryGal. 3. 21. opened. to the promiſe, or ſo againſt the promiſes of God, that it can forbid a Mediator, or a pardon, from another way, though it provides none of it ſelf; nor ſo againſt them, but that God can, and doth provide a Righteouſneſs in a Surety, when the Debtor, the Sinner, hath none of his own; and neither the Law, nor Sin, can put God beſides his purpoſe.
7. The Moral Law was ſo perfectly written in Adams heart in innocency, as it was never perfectly revealed, nor half ſo clearly known after he fell, till the Lord gave it in writing upon Tables of ſtone, and upon Books. Rom. 5. 13.Rom. 5. 13. opened. It is granted, Ʋntil the Law (in was in the world, but ſin is not imputed when there is no Law. Diverſe kindes of ſins were not known to be ſins; original guilt and filth was not taken notice of until the Law. Albeit God imputed ſin, yet men would not charge it upon themſelves; nor did God charge it in this life ſo cloſely, fully and particularly home, either upon the Jews or upon the Gentiles conſciences, till the written Law came amongſt them.
8. The covenant of Works was onelyonly at firſt made or entred with Adam ſtanding as a publique perſon, repreſenting all mankinde. It was never made with any elſe ſince the ſtate of perfection. Diſtinguiſh we muſt between entring or ſtriking this covenant and maintaining or holding of it up. God entreth not, ſtrikes it not up with any fallen ſon or daughter of Adam; he will never truſt any meer man with it upon his ſingle bond, when as Adam betruſted with the whole ſtock, broke himſelf and his poſterity: but onelyonly he keeps it up with reprobates, and with them that inſiſt upon the condition of their own obedience, thinking by their own ſtrength to fulfil the Law; and by their own righteous and religious performances, to make amends to his offended Juſtice, and to attain life in ſuch a way of works, Matth. 19. 17. Rom. 2. 13. Gal. 3. 10.
Theſe things premiſed and pondered, it will neither be difficult (as R. F. imagineth) to draw up proofs, and Arguments, nor yet to believe, or be convinced of this Affirmative truth; which he, J. Nayler, and others, have formerlyAdam in innocency under a covenant of works, and ſtood by the Moral Law. Arguments to prove it. denied, viz. That Adam in innocency was under a covenant of Works, and that he ſtood by the Moral Law written in his heart, and by the obſervation of the poſitive branches given him in command, according to that Law.
Argument 1. Either he ſtood under the Covenant of works, or was under the Covenant of Grace, or he was under no Covenant. Under none he could not ſtand, live or breathe: He was certainly upon ſome terms of agreement with God, being made in his image, and in communion with him, and yet a creature under the Law of his Creator. The covenant of grace and reconciliation by Chriſt it was not; for there was no variance nor breach of friendſhip as yet, between God and Adam. If it was not of Grace (except a common-creation favor to be in ſome ſort or other) it was a covenant of works. Some indeed ſpeak of a covenant of Nature, but that is all one with the covenant of Works: variety of expreſſions muſt not loſe us the truth, as they do not alter the thing it ſelf.
2. He that was under an engagement of perſonal, perfect conformity to Gods holy nature and righteous will, every inſtant and moment of time, upon his ſingle bond, in his received ſtrength, without promiſe of a ſurety, or ſuperadded abilities, was under a covenant of works: But this was Adams caſe and ſtate in innocency; he muſt conform to all that which he had perfect light and ſtrength for; A perfect ſtamp there was of Gods Law, (which we call the ten Commandments upon his heart) they being the perfect beam of Gods holineſs and righteouſneſs: none ſtand bound for him, all his poſterity are bound in him: the promiſe is onelyonly that he ſhall live, if he continues every moment as perfect as he was made, which we gather by the threatning; if he fails but in the leaſt, eats but of the Tree of knowledge, a Tree of tryal, he ſhall ſurely dye. And the Moral Law ſaith the ſame, conſider it with its rigor, out of the hand of a Mediator; Do this, and live; do it not, fail in the leaſt, at the laſt moment of time, or ſin but at the firſt moment of being, and thou ſhalt dye the death. Therefore he, and all in him, were under a covenant of works, and while he ſtood, he ſtood upon his own legs, given him in the firſt moment of creation.
3. That covenant which he fell under when he fell, that he ſtood under the terms of while he ſtood: But Adam, as a publique perſon, and all in his loins, fell under the penalties of the covenant of works; for as all ſinned in him, by that one tranſgreſſion, in eating the forbidden fruit, (a ſin both againſt his inward created principles, and againſt a poſitive Moral precept) ſo death paſſed upon all men, Rom. 5. 12. And all are born (for that ſin) children of wrath, and under the curſe of God, Epheſ. 2. 8. Therefore Adam ſtood under the covenant of works, and its legal, conditional performance, and promiſe of life, no longer then he continued perfect as he was made, and ſought out no inventions and wanderings from the law of his creation and Creator.
4. If the covenant of works was not made with Adam in innocency, (ſeeing he was a publique perſon) God could not in juſtice require ſatisfaction of his poſterity under the fall, and in miſery: But he requireth juſt ſatisfaction of Adams poſterity under the fall, and in miſery. The juſt ſatisfaction that is due to him, is not onelyonly the ſuffering of infinite puniſhment, for the offence againſt him, who is infinite; but that perfect obedience, due to him from creation, which Adam had ſtrength to have performed in innocency, viz. ſtrength to have kept in that perfect ſtate, and to obey any command, that God, as a Creator, might, in a juſt way, give unto his creature. This juſt ſatisfaction, ſome poor creatures ſince the fall, will attempt to give to God, firſt, in a way of ſuffering, partly here, partly in a faigned Purgatory; and moreover they will undertake to ſatisfie God in a way of active obedience, endeavoring to compound with their offended Creator, and to pay a part for the whole; and while they attempt impoſſibilities, they are found debtors to the whole Law, Gal. 5. 3. Now, albeit God makes not, nay, renews not the covenant of works, no not by the death of Chriſt (as ſome would have it) with any man ſince the fall; yet keeping them under the penalties he loſeth not his right of exacting the principal debt, and he doth require it of thoſe who will be paying a part for the whole, to get life thereby: Therefore, ſuch a covenant Adam was under in innocency, as obliged him to pay the whole debt of the Moral Law in its rigor. Again, ſuppoſe a poor ſoul falls under the conviction, that all is due, which was given, but loſt; and doth not ſay to God, Take a part for the whole; or, have patience with▪ me, and I will pay thee all: but I can do nothing at all, I can ſuffer nothing, to ſatisfaction of an infinite Juſtice, in finite time; God now ſtanding upon his Juſtice (and he muſt not let his Juſtice fall, though the creatures righteouſneſs be loſt, and the ſinner fallen ſo low) cannot give life to this poor ſinner, upon the terms of his father Adams covenant in innocency. And if Gods infinite grace, his peculiar electing-love, findes out another way of life, and the onelyonly way of ſalvation (for the way of works, by a meer creature, as to preſervation of Gods image and communion-life is loſt, and as to ſalvation, i. e. recovery of a loſt life; that is not to be found by the invention of men or Angels) this way that God himſelf findes out, or makes diſcovery of, is in ſo juſt and righteous a way, that he lays the foundation of the covenant of grace, in the ſatisfaction of a righteous Surety, the Son of God, the Lord Jeſus Chriſt; who was not bound to pay the forfeiture or principal for himſelf; nor was he bound to become man, or aſſume our nature, but (upon ſuppoſition of Gods decree) he voluntarily undertakes the office and work of redeeming and ſaving the Elect, (fallen with others) thereupon he ſtands obliged to aſſume their nature, (in which onelyonly he could obey and ſuffer) and he doth aſſume it, for the perſons (the children of the Election, Heb. 2. 14.) for their ſake, and on their behalf, according to that Scripture. And having taken their nature upon him, he is made underSection 1 is. the law, deeply now in debt for their ſakes, all which he pays actively and paſſively; and by the meritorious ſatiſfaction given now to Juſtice, (accepted by grace at the hands of ſuch a Surety) he obtaineth eternal redemption for Gods choſen. But I ask of R. F. Why muſt Chriſt the Surety, pay the Elects debt of obedience to the Moral Law in all perfection, of nature and life, if they did not owe it? How came they to be ſo indebted, if their father Adam was not under the debt, broke, and run away among the trees of the garden, and left them under the obligation wherein he was before he turned bankrupt?
5. That whereof every man hath ſome reliques written in his heart, that Adam in innocency had (as a perfect bond and obligation) written perfectly in his heart: But every ſon of Adam hath ſome reliques of the Moral Law, and ten Commandments, with the ingredient rigor of attendant condition and effects of a covenant of works, written in his heart; viz. That he ought to have a God, and a worſhip, and that ſuteable to the Deity, with ſolemn time for worſhip; and the characters of the ſecond Table, are yet more legible in every mans heart, with impreſſions that produce the effect, which the Apoſtle ſpeaks of, Rom. 2. 14, 15. the work of natural conſcience, that tells him of an obligation to his Creator, and excuſeth or accuſeth (in matter of fact) as he acteth according, or contrary to the light of the Law written in part, upon his ſtony heart, and afterwards perfectly, upon Tables of ſtone: theſe forfeited reliques are given back, of Gods common goodneſs and bounty to mankinde; and as the remains and ruines of a ſtately fabrick, they demonſtrate what was once ſtanding in beauty. The beſt light in men (without the new birth) carries them to the repairing of this fabrick by works; although that wayGal 1. laſt. to life is ſhut up, and kept as by the flaming ſword, impaſſable, after every mans beſt endeavors. But when the children of Adam are laboring after life, in the way of their working, as the condition and cauſe of life, it is ſtrange they ſhould not know what ſtock their father had in his hands, nor upon what terms he and they ſtood in with God. I wiſh it be not the ſcope of R. F. and J. N. with others (as is the Papiſts deſign) to extol Adams ſtate in innocency, above a covenant of works; not to magnifie the grace of God, but (as holy and bleſſed *Expoſ. upon Eccleſiaſtes, pag. 163.Mr. Cotton ſaith) to derogate from the grace of Chriſt.
Object. 1 James *Diſcovery of the man of ſin, pag. 23.Naylers Objection is of no force againſt what I have argued for: The covenant of works ſaith, Do this and live; but he had the life already, while he ſtood in it; and ſo it was not to be obtained by working.
He had it, while he had it, upon condition of working; it ſhould have been continued to him upon that condition. Life once loſt, in that covenant, for want of working, or for bad work, cannot be obtained again by the parties themſelves that loſt it; yet if men will be doing for life, God permits them to go on, and let them ſee at laſt, how they have loſt all their labor, as well as their life.
Object. 2 But the Law was added becauſe of tranſgreſſion, which if it had been before the tranſgreſſion, could not have been.
The quite contrary is more clear; if the Law had not been before the tranſgreſſion, viz. of Adam, Adam had not been under tranſgreſsion, for what is ſin but the tranſgreſſion of the Law? 1 John 3. 4. And it was added, not to theGal. 3. 19. cleared. tranſgreſsion, but becauſe of tranſgreſſions; ſins were now multiplied in the world, and men would neither charge the firſt ſin, nor the laſt, nor any upon themſelves as they ſhould, to become ſenſible of the need of the promiſe, and of him to whom the promiſe of ſalvation was primarily made; therefore, the Law was as a glaſs held before them, to ſhew them their ſpots, and it came with an arreſt to ſelfjuſtifiers (as to this day it will come) to be clapt upon the backs, the conſciences of tranſgreſſors.
Object. 3 But why ſtood not Moſes by the Moral law? J. N. tells us, That Law which was given to Adam was, Thou ſhalt not eat (of the Tree of knowledge, I ſuppoſe he means, for an abſolute prohibition of eating, Adam had not, but a liberty of eating of every tree, that excepted) which no where in Scripture is called the covenant of works.
That was but a poſitive branch of the Moral Commandment, for tryal of his love to God, and of his obedience in one kinde; but to ſtand obliged to all kinde of obedience, anſwerable to the written Law, with the tag (as the Martyr called it) at the end of the point; death and the curſe attending the firſt tranſgreſsion, is no leſs then a covenant of works; and as hath been ſhewed and proved, (as ſuch a covenant) was onelyonly then made and entred with all mankinde.
Object. 4 Is R. F. his reaſon *Page 12.any better? Adam had not the Law in which the ten Commandments were given, for it was written (the Law with the ten Commandments) ſeveral hundred years after Adam, and not given to him in paradiſe; therefore he was not under that Law and Covenant of Works.
Anſw. 1. The Law [with] the ten Commandments, is more then the Law [of] the ten Commandments. Although no Law but the ten Commandments was written in Tables of ſtone, yet the Ceremonial Law (which hath been diſproved from being a covenant of works) was given at the ſame time, or in the ſame forty days that Moſes was upon the Mount. Now, no man (that I know) ſaith the Ceremonial Law was given to Adam in Paradiſe, or that he was under that Law before the fall.
2. As Adam was under the Ceremonial Law after the fall (above two thouſand years before it was given to Moſes) ſo he might be (and it hath been proved he was) under the whole Moral Law, as a covenant of works, before the fall, notwithſtanding the long ſpace of time between his innocency, and the promulgation of the ten Commandments on Mount Sinai.
3. The reaſon of R. F. to the contrary, is of no more force, then if one ſhould argue; The promiſe was given to Abraham two thouſand and fourſcore years after Adams ſin, therefore it was not given to the Patriarchs, nor were they under a covenant of grace before Abraham: which to ſay, would be manifeſt contradiction to the Scripture, and a Non ſequitur in Reaſon; and ſuch is R. F. his Divinity and Logick alſo.
Section 18.
OF this Section R. F. takes no notice; wherein I had noted what Ed. Burroughs ſaith in his Anſwer to choice experiences, page 6, 7. (not 9, 10. as was printed before) That is no command from God to me, what he commands to another: Scripture▪ general commands include particular perſons, and oblige to acting by virtue of ſuch commands.contrary to the whole Decalogue, Exod. 20. which ſpeaks to all, in ſpeaking to one; [Thou] And the myſtery of iniquity in this kinde of doctrine lyes here, The word Command in Scripture is not a command to them till they have a word within them, neither (as E. D. adds) did any of the Saints, which we read of in Scripture, act by the command which was to another, not having the command to them ſelves; I challenge to finde an Example to it. By this doctrine,
1. All the Scripture-commands (as ſuch) are made void,The abſurdities of the contrary doctrine. ſtand for Cyphers, are of no Authority by them ſelves, and no ways binding to carnal men, who want the perfect principle that Adam had; or the Spirit of grace which the Saints have; whereas moral commands in Scripture, are of perpetual obligation; whether men have a principle, or a Spirit to hear or forbear; Ezek. 2. 7. And,
2. As if, what God commands one Saint, as a Saint, he doth not command all Saints, as ſuch, Mark 13. 37. and Luke 12. 4. I ſay unto you my friends; Fear not them that kill the body, &c. is a command obliging all his friends; Or,
3. There muſt be a particular Scripture for every Saint, and every action that he puts forth; Or,
4. A motion from within, muſt be above the motion from without in the Scripture: whereas the Spirit of God is of one and the ſame authority in the Scripture, and in the heart, and he moveth to duty by commands, 1 Theſ. 4. 2. 1 John 3. 23. Joſh. 1. 8. Have not I commanded thee? yea by the written commandements he preſſeth Chriſtians upon duty, Epheſ. 6. 2. Honor thy Father, and thy Mother,Epheſ. 6. 2. explained. which is the firſt commandement with promiſe. The motive here is threefold.
1. The Commandement of the written moral Law.
2. The promiſe annexed, That it may be well with thee, &c.
3. This fifth commandement is the Firſt of the ſecond Table; and the firſt of the Ten that hath a promiſe, and a ſpecial promiſe expreſly added to it. All the ten have (as the Decalogue is ſubſervient to the covenant of Grace) a general promiſe prefixed, and the ſecond, a general promiſe inſerted; but this is the firſt and the laſt indeed, the onelyonly one of the ten, that hath a ſpecial expreſs promiſe added to the keeping of it. A command ſo backt and ſupported, is no ſmall encouragement; it being alſo a command of the holy Ghoſt, as certain, as any he brings to the heart; Or,
5. As if what is ſpoken to all, is ſpoken to none, till the perſon be named, or pointed out by the finger. It will be accounted negligence and careleſneſs in children, or ſervants, when the Governor of a family ordereth to them all that the doors be ſhut up at night, if none of them look after what is ordered: and in a troop of ſouldiers, not to take the alarum at a diſtance, but the Drum muſt be beaten cloſe by the ear of every one, or elſe none will ſtir from their quarters: ſuch an abuſe of commands to Saints, is made of Scripture-general commands, by theſe men who liſt themſelves for Saints. The allegations and objections of Ed. Burroughs *Page 7.weighed in the ballance of truth, will be too light.
1. I challenge to finde an example.1 Objection anſwered.
Anſw. What are all the examples of the Saints actings after the patern of other Saints who had the expreſs precept? 1 Theſ. 1. 6. ye became followers of us, and of the Lord, &c. ſo that ye were enſamples to all that believe in Macedonia and Achaia. Chriſt gave the Apoſtles an example of Self-denial, with a command of taking up the croſs, and following him: The Saints at Theſſalonica, acted by this Command, and after the Lords, and the Apoſtles example, and became exemplary themſelves, for others that believed, to act after them, and ſuffer alſo. Commands of this nature to others, they took to be to themſelves, and are commended for ſuch kinde of obedience. Acts 1. 4. The Apoſtles have a command to keep together, and not to deport from Jeruſalem &c. and Act. 2. 42. the converted three thouſand (which are a ſuperabundant number of examples) continue ſtedfaſtly in the Apoſtles doctrine and fellowſhip, and in breaking of bread, and in prayers: here is acting ſufficiently, and conſtantly by virtue of the command, for keeping fellowſhip, given to the Apoſtles more immediately, and to them but remotely, and at the ſecond hand.
Object. 2 2. 'Tis alledged, The Saints obeyed every one their own command; one was ſent to Baptize, and to preach the Goſpel: another was ſent, not to Baptize, but to preach the Goſpel.
Anſw. 1. Saints, as ſuch, have general duties incumbent upon them, and none of the commandements of God, that belong to them as Saints, are grievous unto their regenerate heart and part.
2. To Baptize, and to preach the Goſpel, are duties impoſed but upon ſome Saints, and acts belonging to ſpecial office and commiſſion, or miſſion at leaſt▪ Some may be ſent to preach the Goſpel, that have not office-commiſſion of Baptizing, as Act. 11. 19. But none were in officecommiſſion to preach the Goſpel, but might and did, as opportunity was offered, baptize alſo, as Act. 8. 35. 38. And Paul himſelf did Baptize, and was commiſſionated for it, though his principal work was preaching, 1 Cor. 1. 15,1 Cor. 1. 15, 16. cleared. 16, 17. Chriſt ſent me not to Baptize: [not] there is hyperbolical; That ſeems ſimply and abſolutely to be denyed, which is to be underſtood but in part, and comparatively, in reſpect of the greater and more conſtant elaborate employment of preaching, as is the Lords maner of ſpeech, Jer. 7. 22, 23. But ſuch as Paul Baptized, (as few as they were) he did not Baptize, ſhort of, beſides or without a command. And in ſhort, every one in his particular vocation, the Apoſtle in his place, the Paſtor in his, the Church in their relation, the Husband in his place, the wife in hers &c. are to obey the commands given to thoſe relations; But,
Object. 3 3. You go to duty, as you call it, by imitation from the Letter without.
Anſw. 1. Imitation properly reſpecteth examples; and obedience, precepts; and it is but duty, and obedience to hearken to Scripture-commands for imitation of holy, and godly examples, Jer. 6. 16. Philip. 3. 15, 16, 17. and chap. 4. 9.
2. While profeſſors old and new decline the old and good paths, let them beware of dangerous precipices, of Apiſh, Popiſh, Monkiſh imitations, and of un-warrantable pretences to the Prophets extraordinary Raptures, and Poſtures, ſuch as thoſe, Iſa. 20. 2. Ezek. 4. 9, 10. &c.
Object. 4 4. You go to duty, in your own wills and time, your ſacrifice is not accepted.
Anſw. 1. They that look rightly to a Scripture-command, will eye the maner, end and other circumſtances, and watch unto ſeaſons of prayer, reading, hearing, &c. required in Goſpel-times.
2. Every duty, or performance, to which a Saint is duly tyed by a command, reſpecting his relation, and calling (and conſequently his perſon) is accepted by God for the matter of it, becauſe he requireth it: but his perſon is accepted as he is a Believer, within the covenant of Grace, and hath Chriſts righteouſneſs reckoned to him for his juſtification; and he is alſo accepted in the ſincere Goſpel performance of a duty, not for the works ſake, but for Chriſts fake.
Object. 5 5. You go without the moving of the Spirit, in your own ſtrength, and you know not what a command from God in the Spirit is.
Anſw. This might be laid in a carnal mans diſh, and at an unbelievers door, but being an objection againſt Saints, to beat them off from performing duties by reaſon of a Scripture-command, is as falſe, as it is bold and daring; For,
1. Every true Saint hath the Spirit dwelling in him.
2. There is no warrantable evidence that the motion is from Gods Spirit, if it be not according to a Scripture command; and if it be according to it, it is as uncharitable, as untrue, to ſay the holy ſoul goes without the moving of the Spirit. A command from God in the Spirit, is no other,What a command from God in the Spirit is. for the matter of it, then what already he hath commanded in the word of Scripture, and that which he forms and ſtamps upon the fleſhy tables of the heart, by the Spirit of the living God, ſo effectually that the mind underſtands it, and the will obeyeth it, in newneſs of ſpirit.
3. The Spirit of God is free to move when he pleaſeth, in and upon the heart; but the Saint is obliged to duty, when, through the fleſh, he is very dull, and indiſpoſed to it, Matth. 26. 41.
4. He goes in his own ſtrength to duty, who followsWho act in their own ſtrength. the light of a natural conſcience onelyonly, or undertakes it in the ſtrength of his natural parts, or moral abilities, or common gifts of the Spirit: but it is one of the greateſt ſcandals which I have known caſt upon the Scriptures, and upon the Saints together, to ſay, they go in their own ſtrength to duty who act by virtue of a Scripture-command: for althoughWho in the ſtrength of Chriſt. they have not ſuch movings and ſtirrings of the Spirit, at one time as at another; yet, in ſenſe of greateſt deadneſs they act their faith for acceptation of their perſons, and believing the work is duty indeed, truſt not to the ſtock of grace within them, but act faith again upon Chriſt for freſh influence, and new ſupply in the preſent performance, ordinance, or exerciſe; And another is like unto this, that they know not what a command from God in the Spirit is: when asSaints experience about a command. 1 Paſt. every Saint more or leſs hath had a twofold experience about the commandements of God, and from him: one in a legal way of miniſtration; when the commandement comes, as Paul ſpeaketh of himſelf, Rom. 7. ver. 9. 10. thatRom. 7. 9. 10. opened. is, in the light of its ſpirituality ſtriking at heart-corruptions, which in their native rebellion riſe up [ſin revived] the more againſt the commandement (and by the way, it was the written-commandment) as that oppoſed the Phariſaical pride of his heart [and I died] here is yet no Goſpel mortification, but legal conſternation, Paul is ſlain in his falſe perſwaſions, and preſumptuous hopes of getting life by his own blameleſs obedience to the Law. Thus the Spirit of God ſets home the law, in its vigor of ſpirituality, and rigor of exacting abſolute freedom from the leaſt ſwerving thought; and takes off a ſoul from expecting life in his own righteouſneſs; or by the beſt frame of heart that he may reach unto: and keeps him (for longer or ſhorter time as he pleaſe) under fears of the ſecond death; and of the firſt, becauſe of the ſecond. The other in a Goſpel diſpenſation2 Preſent. is experience, by the Saints, when they are through Goſpel-enlightning faith, and renovation, made to underſtand what the covenant of Grace is, and what a Goſpelcommand: The covenant of Grace calls for ſatisfaction at Chriſts hands, and hath it: The Goſpel command from God in the Spirit, is not ſome ſudden impulſe, or rare impreſſion upon the ſoul, which few Saints meet with, but it is every Scripture-precept which the Spirit of faith, holineſs, and liberty, works the heart to a ſweet compliance withall, according to the meaſures of grace received, amidſt the preſent and conſtant conflict with in-dwelling ſin. This was Pauls experience after converſion, as he lays it forth, Rom. 7. from ver. 14. to the end, and in the following Chapter. The command wherewith he had no compliance before, as to the ſpirituality of it, now he conſenteth to, and delighteth in, and complains againſt that contrary frame of corrupt nature which remained (though it reigned not) and rebelled in him; but as ſin ſerved it ſelf, and its own ends; grace, and the new creature made him ſerviceable to the law of God, the Scripture-command, with which he and his new nature was reconciled; and he that cannot finde ſomething of this experience, will not finde himſelf a Saint, he that elaſheth with Scripture-commands, ſo far diſcovers himſelf to be unregenerate. Let E. B. and R. F. a little more examine themſelves, by what ſpirit they are acted, while they decline the Scripture-Goſpel-Rule.