The Mystery and Marrow of the Bible
Thirdly; Because, Faith in such manner justifies us, or is imputed to us for righteousness, as it tends to Christ's blood, righteousness and obedience, the meritorious and material cause of our righteousness; Being justified freely by his grace, through the Redemption that is in Jesus Christ; whom God hath set forth to be a propitiation through Faith in his blood, to declare his righteousness for the remission of sins that are past, through the forbearance of God, &c. That I may be found in him, not having mine own righteousness which is of the Law, but that which is through the Faith of Christ, the righteousness of God by Faith. But Faith tends not to Christ's blood, righteousness and obedience any other way then as an Instrument, or Instrumental mean, apprehending and applying them as the Meritorious cause and matter of our righteousness. As the Scriptures both in this and the two former Reasons evidence. Ergo, Faith is imputed unto righteousness only as an Instrument thereof. We are justified by Christ's blood, meritoriously; we are justified by Faith in his blood, instrumentally.
Fourthly; Because, Faith in such sort justifies us as it hath respect▪ to the Promises of life and righteousness by Christ. Thus Abraham's Faith believing the Promises of God through Christ, was imputed to him for righteousness. But Faith hath respect to the Promises of Christ and life by him only as an Instrument apprehending, embracing and applying them to the Soul in particular, as those testimonies touching Abraham may evince. Ergo.
Fifthly, Because, Faith in such sort only must justify, or be imputed unto righteousness, as may advance the Glory of God's grace therein, and exclude all self-boasting. And therefore God hath purposely so contrived our justification by Faith, that herein the glory of his free grace may shine forth most clearly, but all our boasting and glorying in ourselves might utterly vanish.
But Faith's justifying us, or being imputed to us unto righteousness, Instrumentally, is the chief, the only way to advance God's free Grace, and to exclude all self-boasting and glorying, which according to all other senses and explanations, is in some respect or other still left unto men. For this way we disrobe and strip ourselves of all worth, excellency and dignity, and set ourselves before the Lord, as poor, empty, naked and nothing in ourselves in reference to justification: yea we denude and evacuate even our very faith itself of all appearance of worth or dignity in Habit or Act, in reference to the procuring or impetrating of justification, or being accounted our perfect righteousness before God, and we present it herein before God as an Empty hand, or as an empty vessel, as Calvin compares it.) that brings nothing at all to God, or to Christ, but only receives this blessed free alms of righteousness from them. Thus Faith is neither Meritorious cause, nor Matter, nor Part of our righteousness at all before God: but only a mere Receiving instrument supernaturally given us of God for this end. This, this exalts the Glory of God's free Grace, the Glory of Christ's perfect merit and righteousness; and Leaves the creature without all color and shadow of self-boasting and glorying. Therefore if in any sense Faith be imputed unto righteousness, it must be in this sense, as it is a Supernatural Instrument of the Soul.
Sixthly, Because, Faith So and in such sense must justify us, or be imputed to us for righteousness, as may quiet and comfort our Hearts and Consciences towards God through Christ. This is plain, Inasmuch as the Calming and Comforting of our Consciences towards God, is a special benefit and privilege flowing from and intended by Justification by Faith; Therefore being justified by Faith, we have peace with God through our Lord Jesus Christ. By whom also we have access by faith into the Grace wherein we stand, and rejoice in hope of the glory of God, &c. Till a man be justified by Faith, his Sins pardoned, and his person accepted as righteous, the Soul can have no true peace with God: because till then a man lies under the wrath of God, as a sin-revenging judge; under the Curse of the Law, as a broken Covenant, speaking nothing but Death: under the accusation and terrors of his own Conscience, (if awakened) as the very praeludium's and harbingers of Hell. And who can sufficiently imagine what Horrours, agonies, Convulsions, Distractions, Fears, and despairs, do tear in pieces and swallow up such a Soul! But when God so lifts up the light of his Countenance upon the Soul, as to pardon his sins and justify him through faith in Christ, oh what an happy alteration follows! then its warfare is accomplished, then the broken bones are healed and rejoice; then the dark midnight of all the former sorrows is turned into a daybreak of joy: then the Tempest is stilled, and the soul surrounded with a sweet calm of Peace, and reconcilement with God.
But Faith quiets and comforts our hearts and Consciences towards God in Christ, by being imputed to us for righteousness, only as the Instrumental mean thereof. This is clear also; For, 1. The imputation of Faith for righteousness, as the Meritorious Cause thereof in any sort deserving it, or as the formal Cause of our righteousness, or as any part of our righteousness, in the Popish sense, leaves the Soul utterly without peace or Comfort, to horror and despair. Because the perfectest Faith is imperfect, and therefore can merit nothing at all from God, nor be any other then an imperfect righteousness, which can neither endure the rigor of God's law, nor the severity of his justice. 2. And the Imputation of the 〈 in non-Latin alphabet 〉 credere, of the very act of believing in a proper sense for righteousness, upon pretence that God graciously accepts it, through Christ, for perfect righteousness, though it be in itself imperfect, in the Arminian sense, leaves the soul also quite destitute of comfort and solid peace with God in Christ: because it excludes Christ's perfect righteousness from being imputed to us for justification, wherein alone the Conscience can fully acquiesce; and it sets up an imperfect Faith, for the matter of perfect righteousness, without any proof of Scripture, yea contrary thereunto, and to the truth and justice of God therein. 3. The imputation, finally, of Faith for righteousness precisely as a Covenant-Condition, to be performed by us, doth not quiet and comfort the Conscience towards God: Because this sense brings in all other Covenant-Conditions required of us to have equal influence with Faith in justification, whereas Scripture still ascribes it to Faith without works, and in opposition to working. And nothing repugnant to the word of God, can conduce to our true peace with God. 4. But Faith being imputed unto righteousness, only as an Instrument receiving Christ and his righteousness, most abundantly comforts the heart, and quiets the Conscience towards God: Partly, In that it leads us out of our •… elves to such a righteousness for our justification, as is every way absolute, perfect and complete, without the least defect or insufficiency, viz. the righteousness of Jesus Christ, which is the Righteousness of God. Upon this •… he Soul may securely and fully rest without scruple or perplexity, as able to justify it to the uttermost. Partly, In that on our part A naked and bare Receiving of Christ and his righteousness by the Souls empty hand of Faith, sufficeth to our justification. A bare Receiving of Christ and his righteousness by the instrument or hand of Faith, justifieth: whether it be by a strong, or by a weak Faith that Christ is received, so he be truly Received, he justifieth; Christ and his righteousness being still the fame when received, in what measure soever they be received: As the alms given him is of the same benefit and advantage to the Receiver, so be it be received: whether the hand that receives it be weak or strong, shaking or steady. A rich jewel loseth not the least grain of its worth and value, though it be taken with the weakest hand. Oh how comfortable is this consideration even to them of weakest Faith!
Seventhly, Because Faith cannot be imputed to us for righteousness in any other sort then as it is An Instrument Receiving and applying Christ's righteousness. This will appear upon a sufficient Enumeration: Faith cannot be Imputed, 1. Either as the Principal Efficient cause of justification; for that is only God: 2. Or as the Inpulsive or moving Cause of justification: for the Inward Impulsive is only God's own free-Grace; The Outward Impulsive is Only the satisfactory and meritorious Obedience of Jesus Christ: 3. Or as the Meritorious Cause of our justification in any degree from God; for, Chrish and his complete obedience is the sole Meritorious cause of our Righteousness, by fulfilling the Law, and satifying divine justice to the uttermost, &c.: 4. Or as the Substance and Matter of our righteousness in whole or in part before God, either in regard of Habit or Act, justly so accounted, or graciously so accepted for perfect righteousness: for Christ and his perfect righteousness is the only Substance and matter of our righteousness: Not Faith, but Christ being made of God righteousness to us: in whose righteousness alone we shall be able to hold up our heads at Christ's appearing. Nor is it honor but great indignity offered to God's grace, to say that thereby God will graciously accept our imperfect faith for perfect righteousness; through Christ's obedience; for that sets God's Grace against his Truth, and imposeth upon Christ beyond any warrant of Scripture. 5. Or as the Formal cause of our justification: for that is only God's gracious Imputation of Christ's righteousness to us through Faith. 6. Or as the Final cause of our justification; for the end of our righteousness is, subordinately our life, ultimately God's glory. And besides these what other way can be imagined how Faith should be imputed for righteousness, except as it is an Instrumental cause thereof?
Therefore it remains, that seeing Faith is Imputed unto righteousness, it is imputed only as the Instrument thereof.
2. The different explanations of orthodox writers, How Faith is thus Imputed unto righteousness, as an Instrument apprehending Christ and his righteousness, come next to be considered. And they explain themselves three several ways, scoping still at the same thing for substance, viz. That Faith justifies, or is imputed unto Righteousness only as an Instrument apprehending Christ's righteousness.
The First and most usual explanation is thus; Faith is imputed unto righteousness: that is, Faith taken Improperly and Metonymically for the thing believed; for Christ and his righteousness apprehended by Faith, (by a Metonymy of the Adjunct for its Object,) is imputed for righteousness. As hope is sometimes put for the thing hoped for in Scripture; For the hope of Israel I am bound with this chain: that is, for the hoped for-Resurrection. So here they take Faith to be put for the thing believed: Pro fide quae creditor, non pro fide qua creditor. For the object of Faith believed, not for the grace or act of believing. And they say, That, faith is imputed for righteousness, Not primarily and by itself, as a Quality properly, or as a motion, action or passion, or as a good work of excellent worth, as if it were Righteousness, or any part of it, or instead of righteousness by God's account and estimation; But Secondarily and according to some other thing, namely as a Manner, Mean and Instrument, as it were an eye and hand, whereby we become partakers of Christ and his righteousness; and therefore Relatively or Correlatively, in regard of its object, Jesus, his righteousness and the Promise of Grace, Phil. 3. 9. And most go this way, as may appear by the Confessions of Churches, and Testimonies of learned writers formerly alleged. Now this explanation amounts to no more then thus much, That Faith, viz. the Object believed and apprehended by Faith alone,—Christ, his righteousness and obedience, is imputed to us for righteousness, or for justification.
The second explanation is thus; Faith is imputed for righteousness; that is, Faith taken, not in an improper and Metonymical sense for the Object believed, but in a proper sense for the Grace believing, is said to be imputed unto righteousness, not as the Subject Matter of Justification, (for that is Christ's righteousness which becomes ours by Faith; our Faith being an imperfect virtue, and the action of it is imperfect also,) but as an Instrumental Cause, which through the power of the holy Spirit apprehends Christ's righteousness. So Rom. 10. 10. it's said, with the heart man believeth unto righteousness, but with the mouth. Confession is made unto Salvation. In which phrase the end and effect of Faith is denoted. And this is the sense of that learned and acute Gomarus; (who thus far allows Arminius to have spoken right, in contending that Faith herein should be taken properly, and not improperly for Christ's righteousness; but his reason for confirming this opinion drawn from the mistaken sense of the word Impute, he condemns as false.) Now that Faith is to be taken properly, both in that passage in Genesis, and in that parallel place to the Romans alleging it, he confirms by divers Reasons. As, 1. Because, in that phrase, Abraham believed God, and that was counted unto him for righteousness, the Pronoun 〈 in non-Latin alphabet 〉 , that, cannot be taken otherwise then the word fore-going to which it is referred, and in place whereof it is for elegancy sake put according to the nature of a Pronoun. But Abraham's believing is taken properly. 2. Because, We are not to recede from a proper signification to an improper and •… nusual in Scripture, unless necessity or truth of Scripture, or circumstances of the place require it, as is without Controversy. But in this sentence of Paul, neither the truth thereof, nor circumstances of the place require it: because that attribute, was imputea to him for righteousness, doth not require this: for the assertion is true, though the proper signification of the Subject, viz. of Faith, be kept. If it be objected, That if Faith in a proper sense be imputed for righteousness, then Faith is our righteousness before God. He Answers, It follows not; But only, that Faith is a Cause, that is, An Instrumental cause, which of God was imputed to Abraham for righteousness, that is, by which he was justified▪ For to impute faith to one for righteousness, is nothing else but to justify him by Faith: As the series of this chapter shows, that those two denote the same thing; and Paul speaks promiscuously of these two. 3. Because, If in this proposition ( Faith is imputed unto righteousness ) any Trope should be admitted, it might more conveniently be placed in the Predicate, viz▪ in the word Righteousness, then in the Subject, viz. Faith, that the sense might be, Faith is imputed for righteousness, that is, for a Cause of Righteousness, viz Instrumental; by a Metonymy of the Effect for the Efficient. As such a Trope is frequent in Predicates. Thus God's command given to Christ, for preaching the Gospel, is called Everlasting life; His Commandment is l •… fe everlasting, John. 12. 50. And the Gospel is called The Word of life, that is, Enlivening, o •… the Efficient Instrumental cause of life, Phil. 2. 16. And Christ is styled The Resurrection and the life, John. 11. 25. because he of himself is the cause of them both. So, To know God and Christ is eternal life▪ John 17. 3. that is, The efficient cause of life. Thus also Faith may be accounted the Efficient Cause of righteousness, viz. the Instrumental efficient.
The third Explanation, and most unusual, stands thus; Faith is imputed unto righteousness; that is, Faith (in a proper sense) is imputed to us as our own, to the intent that the righteousness of Christ, which by it we possess, might be our own also. Christ's obedience is righteousness in itself: but imputation of (the gift of God) Faith to us, as •… ours, makes the obedience of Christ possessed by Faith, to be righteousness unto us. And this is the sense of Mr. John. Forbes once Pastor of the English Church at Middleburgh. He first labors to Clear and Manifest this sense; Secondly, to Confirm it.
He Manifests this upon these Considerations. 1. That, unto our justification we must first have righteousness in our possession; for God justifies no man that hath not righteousness. To justify the wicked, being abominable to God, Prov. 17. 15, Isa. 5. 23. 2. That, there is but one of these two righteousnesses to be had and possessed, before God justify us, viz. Our Own righteousness, or the righteousness of God, Phil. 3. 9. Scriptures know no third righteousness. 3. That, our own righteousness (before we possess it) is contained in the Law; the righteousness of God is contained in Christ, Phil. 3. 9. 4. That, As the righteousness contained in the Law is obtained by our own Working, and that by our own strength; so God's righteousness contained in Christ is obtained by believing, and that not of ourselves, it is the gift of God. Whereupon, As the righteousness of the Law is called a man's own, because he attains it by that which is his own, viz. by working, of his own Natural power: So the righteousness of Christ, is said to be God's, and not a man's own, because he can never attain it by anything in himself naturally, but only by that supernatural Mean and Instrument given him of God, viz. Faith. So then, the mean whereby we possess God's righteousness, is Faith only. And because Faith is not our own, therefore the righteousness that we possess by it, cannot be ours, until both be made ours. And this is only done and performed by the Lord's gracious imputation of both, that is, Faith, and the righteousness of Christ possessed by Faith. God therefore having Supernaturally given us Faith, whereby we have and possess Christ's righteousness: He first imputes Faith to us, as our own; and then he imputes Christ's righteousness to us as our own, being instrumentally apprehended by our own Faith. And this is the Cause why the Holy Scripture doth oftener describe the manner and form of our justification, under the phrase of the Imputation of Faith, then under the phrase of Imputation of righteousness, Because the right that is made us unto Faith in Christ, maketh us to have right unto Christ himself▪ as our righteousness, and all blessings in him, which by Faith we possess.
He further Confirms this sense, Partly, From that phrase which the Spirit of God useth in describing the Form of our Justification, viz. To him that believeth on him that justifieth the ungodly, his faith is imputed ( 〈 in non-Latin alphabet 〉 ) unto righteousness, wherein the Greek word ( 〈 in non-Latin alphabet 〉 ) should not be translated ( for righteousness ) as commonly it is rendered; for, so it darkens the sense; and gives occasion to that error of some, who think that the very act of believing is imputed for righteousness, viz. instead, and for the very matter of our righteousness. But it should be translated ( unto righteousness ); as declaring the end whereunto faith is imputed. viz. that the obedience of Christ apprehended by Faith, may be righteousness unto the apprehender. For Faith and believing ever implies the possession of Christ and his obedience in our he •… t; and the imputation of Faith unto righteousness, is the thing that makes Christ possessed by Faith, to be our righteousness. Partly, by that sentence of the Apostle with the Heart it is believed unto righteousness; and with the mouth it is confessed unto Salvation. Where the Greek word ( 〈 in non-Latin alphabet 〉 ) which is translated ( unto, ) cannot be rendered ( for, ) without darkening, if not perverting, the true meaning of the phrase. For we are said to believe with the heart unto righteousness, in the same sense wherein we are said to confess with the mouth unto salvation. But we confess to this end, that we may attain Salvation, confession being the way and mean thereunto, and without which salvation is not to be attained, Luk. 9. 26. Matth. 10. Luk. 12. So we believe to this end, that we may be justified by Faith, as the only instrumental mean for attaining justification, Gal. 2. 16. Now there is no reason why Faith should be said to be imputed unto righteousness in any other sense, as concerning the word ( unto ) then we are said to believe unto righteousness: but in all reason the Greek ( 〈 in non-Latin alphabet 〉 unto ) must in both these phrases be taken in one and the same sense, that is, As we believe with the Heart to this end; that we might by Faith (as the only meet instrument, and only convenient and effectual mean to apprehend and possess,) attain to the possession of the righteousness of God in Christ: Even so the Lord our God imputeth Faith to us as our own, to this end that the righteousness which we possess by it, may make us righteous before him, or be righteousness to us in his sight.
Thus this sentence rightly understood, gives no advantage, Either to the Papists to prove that by works we are justified, because Faith is no work of ours, neither yet is the Matter, but the Mean only of our righteousness: Or yet unto others, who make the very act of our believing to be our Righteousness; for it is not the act of believing, but the thing purchased and possessed by the act of believing which is our righteousness before God: But rather doth evidently Convince both these Opinions of Manifest Error.
These are the three chief Explanations of Orthodox Writers, which I find, Touching the Manner of Faiths being Imputed unto righteousness, as it is an Instrument apprehending Christ and his Righteousness. I honor the Reverend and learned Authors of them all. Let the godly judicious take their choice. They all Scope at the same thing, viz. Justification by Faith as a supernatural Instrument. ▪Every of them is safe, and consistent with the Analogy of Faith. Yet if the two last explanations may be joined together, (as I think they well may) I should much incline thereunto.
Thus of the fourth and most intricate Question.
Quest. V. Whether Abraham was not in some sense justified by Works and obedience, as well as by Faith: And how the Apostle James is to be understood in that particular? The •… casion of this Question▪ is, the seeming difference betwixt Paul and James, about Abraham's •… ustification▪ For, Paul alleging these words of Moses, affirms thence that Abraham was justified by Faith without works▪ But James saith that Abraham was justified by works, when he had offered Isaac his son upon the Alta •… , &c. How then can these two be reconcled? or How was Abraham Justified by Works?
Answ. Many Solutions are by writers offered herein: Let us view them briefly, and examine what is spoken most solidly.
1. Some have thought this knot indissoluble, and that herein Paul and James cannot be reconciled: and probably, upon this account, the Divine Authority of S James his Epistle was anciently questioned, as Jerome, and Eusebius intimate, though after in process of time it obtained authority: yet some after writers have called it into Question▪ as Luther, Erasmus and others: though now it be on all sides Received as Canonical. But to reject James his Epistle because of this seeming opposition to Paul, is a Remedy worse then the Malady; not an H •… tying, but a cutting off the Knot; not an Expounding▪ but a Confounding of Scripture.
2. Some say, That, according to Paul, Abraham was justified in his first justification (whereby of unjust and impious he was made just and holy) by faith without works, viz. without works from strength of Nature, &c▪ But, according to James, Abraham was justified ( viz, in his second Justification, whereby of just he is made more just) not only by Faith, but by works also, namely by works arising not from nature, but from grace, which are meritorious. Thus the Papists.
But This Reconciliation is most corrupt and erroneous. For, 1. Hereby they make Justification and Sanctification to be both one thing: and confound, what Scripture distinguisheth clearly. A gross error. 2. There's no such thing as A First and Second Justification in their sense. Justification is by God perfected at once; though our sense and apprehension of it be perfected by degrees. •… . Suppose there were such a first and second Justification, yet it would not as they apply it, serve at all to reconcile Paul and James, as if Paul pake of the first, James of the second. For, Paul speaks of the second Justification of Abraham, he being a believer, and consequently justified before▪ and James speaks of the first Justification in the instance of Rahab. 4. Not only works of Nature done before faith▪ but also works of grace done after faith, are excluded from justification of Abraham and others.
3. Some▪ would thus reconcile them; That▪ Paul speaks only of Abraham's Justification before God, causally, which was by faith alone (as an instrumental Cause) without works: But James speaks of his justification before men only, Declaratively; And that was done b •… Abraham's works, which declared and manifested him to the world to be a just man and a true believer, when he offered up his son Isaac, &c.
But (though it may be admitted as a true distinction in itself, that Faith Causally justifies us before God, and works justify us declaratively before men, yet) this seems not fully to reach the meaning of James here. 1. Because, That work of Abraham, in offering up Isaac, by which he is said to be justified, was secret from all men's view and knowledge. Only Isaac was present, who knew not Abraham's mind in that act, but by the Event. 2. Because, There's no outward imperate act or work, which a child of God can do, but an hypocrite may imitate it. And can such acts, wherein Hypocrites go as far as true believers, justify them before men? 3. Because, James here speaks of justification both by Faith and works. But Faith cannot declare us just before men, though works could. God only can judge of our Faith: Man cannot charitably be persuaded of Faith, but by works.
4. Some, seeing these inconveniences, deny that the word (Justify) is used in any other sense by James, then by Paul: But they say, in that passage of James, Was not Abraham our father justified by works? There's a Metonymy of the Effect for the Cause, in the word (Works.) viz. Works, the effect, being put for the cause of those works. So that Abraham was not justified by a vain show of Faith, by a workless Faith, which James so much condemns; but by a true faith that justifies itself by works, that works by love. This interpretation, for the substance of it, agrees well with the Scope of James, whose intent in this chapter is, not to show How or wherewith we are justified, or whether Faith, or Works, or both, justify us; But rather to show what manner of Faith that is whereby we must be justified, viz. a lively working fruit-bearing faith. And thus though the passages of Paul and James be divers, yet are they not opposite nor contrary. But because this Metonymy is very harsh, and somewhat unusual in Scripture, this Reconciliation doth not so fully satisfy.
5. Some endeavor to reconcile Paul and James by a Distinction of Justification by works, Thus. Justification by works, is either from them as from the Causes, or as from the Effects and Signs of Justification and Faith. Justification by works as the Causes of Justification, is that according to the Rigor of the Law by which Adam and his posterity were to be justified in innocence under the Covenant of works, viz. by a perfect and perpetual personal obedience. This perfect Justification by works, as causes, Paul now excludes by Faith, and James speaks not of it. Justification by works as by Effects and Signs of Justification, and Faith, is that according to the lenity of the Gospel, when justified persons, First, In this life, not only externally before men, but also internally before God, demonstrate themselves to be inherently just; and this by their inchoate righteousness accepted through Christ's intercession. Heb. 13. 21. 1 Pet. 2. 5. As God said of Abraham, Now I know that thou fearest me, Gen. 22. 12. Secondly, In the life to come, when they shall be declared just at the last day, from the works of righteousness inchoate on Earth, as from fruits and testimonies of true Faith and justification. This reason and signification of justification is expressed, Matth. 12. 36. By thy words thou shalt be justified; and Matth. 25. 35. This justification by works, as Effects and Signs, James requires. For he shows how a lively Faith and inchoate inherent righteousness may be known; viz. not by a naked profession of Faith destitute of good works: but by good works, as the Tree by the fruit. And this is the sense of that learned Gomarus.
6. Finally, Others more fully Reconcile Paul and James, by distinguishing of Faith, and by declaring the true Scope and intent of James in this Paragraph, I am. 2. 14. to the end of the chapter. Faith is of two sorts, viz. 1. A Faith unfeigned, having true life in it, and working by love in all acts of Christian obedience. 2. A Faith feigned and Counterfeit, consisting either in a Meer outward profession of Faith, as the Faith of Simon Magus; or in a mere naked assent to some points of Truth, as the Faith of Devils; or in some hypocritical fruits, signs and shows of Faith for a Season, as the Faith of Temporaries (resembled by the stony or rocky ground) which for a while believe, and in time of temptation fall away. This feigned false Faith is lifeless, workless, fruitless, and consequently altogether vain and worthless. Now the plain Scope of James is, To prove, That this Faith which brings not forth true fruits, true good works, is a vain dead useless Faith, as to the point of justifying or saving any one. That this is the Intent of James is clear three ways. 1. From the Proposition which he lays down, and propounds to prove. 2. From his proofs of the Proposition. 3. From the Conclusion which he infers upon those proofs.
1. His Proposition is this for Substance; That, Faith, or A profession of Faith, without works, is utterly unprofitable as to Salvation. This is laid down in a double interrogation, and hath the force of a strong Negation. What doth it profit, my brethren, though a man say (that is, profess outwardly before others, or think inwardly in his own heart,) he hath faith, and hath not works? Can Faith save him? that is, Can such a Faith, that brings not forth good works of Love and Obedience, save him? No, it cannot save him, its wholly useless.
2. His Proofs or Confirmation of this Proposition are divers and very observable. Faith which brings not forth Good works, is unprofitable can save no man; 1. Because, The most excellent Show or Profession of Brotherly love, without suitable works, is dead and useless, verse. 15, 16, 17. For, there's a proportionable similitude and resemblance betwixt the Graces of God's Spirit in this regard. As a workless Love is a Counterfeit, vain and unprofitable love: so a workless Faith is a Counterfeit, vain and unprofitable Faith. 2. Because, It is impossible for any man to demonstrate or evidence the truth of his Faith without works: which yet may be done by works. This Argument is laid down dialoguewise, betwixt A true Christian and an Hypocrite. ver. 18. True Faith will show itself by works, as the tree shows itself by fruits, Life by the pulse, fire by heat, &c. That Faith which cannot thus be manifested, is false and useless. 3. Because, A workless Faith, though it assent to the Truth of the Articles of Religion, yet being a mere Assent and no more, is no better then the very faith of Devils, who believe as much. But the faith of Devils is false, useless, and can never save them, ver. 19. 4. Because, The Faith of Abraham (the father of the faithful ) whereby he was justified before God, was not a dead faith without works, but a living faith, bringing forth works: and Consequently such must be the justifying faith of All Abraham's believing Seed; otherwise it will be dead and vain. This Argument he insists much upon, as very Considerable. And herein, ( 1. ) He Resumes the main Proposition formerly propounded, viz. That Faith without works is dead and unprofitable, ver. 20▪ ( 2. ) He (by way of interrogation) Asserts, or Affirms, That Abraham was justified by works, in his offering of Isaac upon the Altar, ver. 21. That is, By this eminent work he gave a notable experiment of his true justifying faith. As Christ is said to be justified in the Spirit: that is, he gave an experiment of himself, who he was by the power of his Spirit, of his Godhead. To whom gave Abraham this Experiment? not only or chiefly to man, but to God that tried him, who upon that his trial said, Now I know that thou fearest God, seeing thou hast not withheld thy son, thy only son from me. ( 3. ) He explains his Assertion of Abraham's being justified by works in his offering of Isaac, saying; Seest thou How Faith wrought with his works, and by works was Faith made perfect? ver. 22. that is, By Faith Abraham when he was tried offered up Isaac. Faith enabled him to this great work, Faith carried him on herein from the beginning to the end of the work: But for his Faith this had never been done; Faith did all. And by works was Faith perfected; that is, not Essentially or Causally, as any Cause or Concause cooperating with his Faith in the point of his Justification; for Abraham's Faith was perfect, and had done many excellent exploits long before, yea had justified Abraham perfectly before God many years before his offering up of Isaac: But Evidentially, or Declaratively, this Act perfectly evidenced before the Lord the truth of his Faith; Or (as Cameron thinks) Subjectively, works were the Subject wherein his Faith exercised and put forth itself, and manifested •… s perfection, As Christ's power was perfected in Paul's weakness, viz. as in the Subject wherein Christ's power discovers and evidences its perfection and sufficiency. So that when James said, Abraham was justified by works when he had offered up Isaac, His meaning was, that he was justified by works only à posteriori, as effects and fruits of Faith and justification; but by Faith, à priori, causally, which produced such works, and was evidentially and experimentally perfected of them. ( 4. ) He Confirms his Assertion thus explained, ( viz. That Abraham was justified by works as fruits, effects and evidences of Justifying Faith,) Partly, In that hereby the Scripture was fulfilled, which saith, Abraham believed God, and it was imputed to him for righteousness. How was this Scripture fulfilled by Abraham's offering up of Isaac, when the Tenor and Series of the History shows, that Scripture was fulfilled many years before Isaac was Offered up, or born? Answ. This Scripture was properly fulfilled, in the self-same moment when Abraham believed, Rom. 4. 10. But that Accomplishment was illustrated and declared afterwards, by this excellent work of Faith, Heb. 11. 17. Partly, In that Abraham was honorifically entitled, The friend of God. Which dignity is cast on none but such as have true Faith, evidencing itself by works, verse 23. ( 5. ) He concludes from this instance of Abraham, That by works a man is justified, and not by Faith only, verse 24. By works as an effect, by Faith as a cause of Justification. 5. Because, not only Eminent Abraham, but also Rahab the Harlot, a Gentilish Proselyte, was justified (viz. declared, demonstrated, manifested to be justified) by works, In receiving the Spyes, and sending them out another way, verse 25. So that both Jew and Gentile must be justified by a Faith that brings forth works; by works as the effects; by Faith as the Cause of Justification.
3. His Conclusion inferred from his Proposition thus Confirmed, is this; For as the body without the spirit is dead, So faith without works is dead also. Altogether useless and unprofitable to salvation. verse 26.
And this seems to be the clear intent of James, and the plain order of his Argumentation in this Context, without all forcing the text, or harsh Metonymies. Learned Cameron inclines most to this, as the best way of reconciling James and Paul. Mr. Pemble comes somewhat near it, but grates upon that harsh Metonymy taking works for a working Faith. May I freely speak my own thoughts herein, The Reconciliation will be most full and complete, if we put these two last ways, viz. This of Cameron, and that of Gomarus together: And so there shall remain no discord at all, but sweet Harmony and Concord betwixt these two blessed Apostles. For, 1. Paul speaks of a true lively Faith as justifying; James excludes the false dead workless Faith from justifying, 2. Paul shows whereby we are justified, viz. by Faith; James shows what manner of Faith it must be, viz. a lively working •… ith, whereby we are justified: 3. Paul proves that we are justified by faith, without works as Causes of Justification; James proves that we are justified by works also as effects and consequents upon justification, and not by faith only: 4. Paul maintains that Faith alone justifies; James maintains that justifying Faith is not alone in the justified person, but produceth good works: 5. Paul intends our justification à priori, causally, and instrumentally, by Faith without works: James intends our Justification à posteriori, Declaratively and demonstratively by works the fruits of faith: 6. Paul evinceth that faith alone justifies our persons, but James evidenceth that works are requisite to justify our Faith. So that the Doctrine of Paul and James is unisone: most harmoniously agreeing one with the other, even wherein they seem most of all to disagree.
In Paul's sense Abraham was justified by Faith only: In James his sense he was justified by works also. Thus of the fifth Question.
Quest. VI. Whether all Abraham's believing Seed both of Jews and Gentiles were not to be justified in the same way and manner that Abraham was? Answ. Yes. All Abraham's Seed must be justified in one and the self-same way, as Abraham himself was▪ For,
1. The Testimony of Scripture is clear for it, both in the Causal Justification à priori by Faith, and evidential Justification à posteriori by works. Of causal Justification, Paul saith, Faith was imputed to him (viz to Abraham) unto righteousness. Now it was not written for his sake alone, that it was imputed to him: But for us also, to whom it shall be imputed, if we believe on him who raised up Jesus our Lord from the dead, who was delivered for our offenses, •… nd was raised again for our justification. And of evidential Justification, James saith; was not Abraham our Father justified by works, &c? And thence he makes a general deduction for like justification in all that shall be justified; ye see then how that by works a man is justified, and not Faith only.
2. The Analogy of their Spiritual Relation infers it. Abraham is made their Spiritual Father: And all believers of Jews and Gentiles, his Spiritual children. Therefore as the great believer, and •… he father of believers was justified: so proportionably must all his Spiritual children be justified, being heirs of the same righteousness by Faith.
3. The Identity and Sameness of God's Covenant proves it. For, Since the Fall of Adam and the breach of the Covenant of works thereby, God hath still in all ages (as I have formerly proved) dealt with his Church by A Covenant of Faith, sometimes more obscurely, sometimes more clearly, but still one and the same Covenant for substance both before and after Christ; though under several Administrations. And this Covenant of Faith tendered to the Church only one way of Justification in all ages, viz. Instrumentally by Faith in Christ, Evidentially by the fruits of Faith, good-works. The righteousness of God without the Law is manifested being witnessed by the Law and Prophets. Even the righteousness of God, which is by Faith of Jesus Christ unto all, and upon all them that believe: for there is no difference; for all have sinned and come short of the Glory of God.—It is one God which shall justify the Circumcision by Faith, and Uncincumcision through Faith. Do we then make void the Law through Faith? God forbid. Yea, we establish the Law. How do we stablish the Law through Faith: that is, through the Doctrine of Justification by Faith? Answ. Two ways. viz. • . Principally, By teaching that the exact performance of the Law is of such consequence, and necessity, That the Sinners Surety Jesus Christ must be fully conform and obedient to it Actively and Passively, that so he and his obedience might be the Sinners perfect righteousness by imputation through Faith. The Law must be fulfilled one way or other, either in our own Persons, or in Christ's person as our Surety; otherwise we can never be justified. This stablisheth the Law: whilst our justification is ultimately resolved into the exact fulfilling of the Law, in our own, or Christ's person. 2 Secondarily, By teaching that persons justified by faith in Christ's perfect Obedience, must yet have a sincere respect to the whole Law by upright inchoate Obedience: Partly, to testify their gratitude to God: Partly, to demonstrate the truth of their justified state and justifying Faith that so works by love.
4 The Sameness of the Mediator of the Covenant Jesus Christ evinceth, that all Abraham's Seed must be justified in such manner as Abraham was. For the Mediator of the Covenant Jesus Christ alone, is, through his perfect▪ Obedience, the Meritorious cause, and the very matter of our righteousness. We are justified by his blood. — All have Sinned and come short of the glory of God. Being justified freely by his grace, through the Redemption that is in Lesu •… Christ. — Neither is there salvation in any other. Nor is there any other ordinary way of enjoying Christ and his righteousness on our part, but by faith alone. Now Jesus Christ is the same, yesterday, and today, and forever. The same for Substance as to Sinners Salvation, before, under, and after the Law: though under different manifestations. He is the only Old-Testament-Savior; and the only New-Testament-Savior. He is one and the same justified of Abraham and all his Seed, yea and of all his Elect before Abraham, by his own Obedience through Faith. Therefore both Abraham and all his Seed Jewish and Gentilish must be justified in one and the same way.
5. Finally, The Sinfulness of all mankind through the Fall confirms this. For all have sinned, and come short of the glory of God. Therefore they cannot be justified causally by Doing, but by believing. A Third way of Justification Scripture knows not. Consequently all Abraham's Seed must be justified in the same way that Abraham was.
This being So: 1. How constant is God to his own mysterious and gracious way of justifying and saving Sinners by faith in Christ, from Adam to the end of the world! 2. How virtuous and influential Christ's obedience and blood that could justify God's elect as well before as after his coming! 3. What union and communion hath the Lord established among all believers both before, under, and after the Law: in that they all should believe on one and the same Christ, and all be justified by believing on him! There's their Union and Communion both with Christ and with one another. 4. How Happy the meanest true child of Abraham, in that he shall be justified in the self-same way that even Abraham himself was, viz. by Faith in Jesus Christ! The same blood of Christ that cleansed Abraham, shall wash off thy spots; the same robe of Christ's righteousness that clothed Abraham, shall clothe thy Soul; The same Faith for kind which was imputed to Abraham unto righteousness, shall be imputed to thee unto justification. Thus of the sixth Question.
Que •… t. VII. Finally, Wherein doth the Nature of that Justification of man before God consist, which from age to age is Revealed in the Covenant of Faith? This may briefly be dispatched as a Result in great part, from former particulars.
For clearing of this Primary and most necessary point of Christian Religion, wherein our very life and Comfort is so singularly bound up; I offer this brief Description of Justification, to be explained and Confirmed as followeth. viz.
Justification is God's iudicial Act, most gracious and just, whereby he pardoneth all the sins of his Elect, in themselves unjust and liable to the curse of the Law, but by Faith possessed of Christ and his righteousness; And accounteth their persons righteous in his sight: Not for anything wrought in them, or done by them, but only for the perfect Righteousness, and Obedience of Christ imputed to them by God, and received by Faith alone; in order to God's glory, and their eternal Salvation.
For further Explanation and Confirmation of this Description, Confider, 1. The sense of the word, Justification, 2. The Proper Subject of Justification, to whom this Eminent privilege is vouchsafed. 3. The Causes of Justification.
I. Justification, signifies, The making of one just, or righteous; if we precisely consider the Etymology of the word. And this Grammatical Notation of the word we may grant to Bellarmine and the Papists, who violently contend for it in this point: provided we expound this Making just, or Righteous, Not by infusion of Habitual inherent righteousness, which is properly Sanctification; But by Imputation of Christ's righteousness through Faith, which is properly Justification. Thus God justifying the ungodly, makes him righteous, Rom. 4. 5. And yet that passage of Bellarmine is to be marked elsewhere, who saith: Herein these Grammatical, rather then Theological Teachers do much err, that they derive the signification of words rather from Etymology, then from the Common use of Scriptures and good Authors. He will fetch the sense of words from Etymologies when they will serve his turn: but when they make against him, he will reject them.
But if we observe exactly the Common use of this word Iustifie, or Justification in Scripture, It never signifies making a man just by infused righteousness, in all the Scripture, (as that accurate Gomarus hath well observed •… ) but either, 1. To judge or account one just and righteous, as Psal. 143. 2. Luke 18. 14. Rom. 4. 5. 1 Cor. 6. 11. Math. 11. 19. with Luke 19. 35▪ Or, 2. To Declare, Shew, or Manifest one to be righteous. By a Metonymy of the effect. As, 1 Tim. 3. 16. I am. 2. 24, 25. Rev. 22. 11. Math. 23. 38. with Luke 16. 15. Exod. 33. 7. 1 Kings 8. 32. Or, 3. To free, deliver, set at liberty, rescue from an adversary, &c. By a Metaphor drawn from the similitude and manner of absolving the guilty. As, Ier. 3. 11. Ezek. 15. 51, 52. and Dan. 8. 14. Rom. 6. 7. with 1 Pet. 4. 1. In this threefold sense the word, Iustifie or Justification, is stillused in the whole Scripture, if every place where it is mentioned be intentively weighed. Which makes strongly against the Popish sense of Justification by righteousness infused.
Justification then imports A making righteous: Not by Infusion of habitual and inherent righteousness into any one; But (according to Scripture-sense) either by Iudging and accounting righteous, Or by Declaring and Manifesting righteous, Or by freeing, delivering, and setting at liberty, as righteous. And thus much for the Notation of the word, and the Scripture use of it.
II. The Proper Subject of Justification, is two ways Considered; viz. 1. As Mediate and Remote,: that is, God's Elect, though in themselves unjust, and obnoxious thereby to the curse of the Law. Whom he did predestinate, them he also called: and whom be called, them he also justified. All they, and they alone, shall be justified in time, who were elected and predestinate to adoption, justification and eternal life before all time. These Elect, though by nature and in themselves ungodly before their calling, yet after their calling God justifies. Hence, God is said, To justify the ungodly. That is not them that are, and remain ungodly and uncalled still; but those that in themselves, and before their calling were ungodly. This the Remote Subject. 2. As Immediate and most Neer: that is, God's effectually Called ones, that Actually believe in Jesus Christ. Whom he called, them he also justified. God's Elect must be called unto union with Christ by Faith; before they can have Communion with Christ in his righteousness, or in any other his saving benefits. He that hath the son, hath life: but •… e that hath not the son, hath not life. Should God justify the ungodly, remaining such actually uncalled, he should do an abominable act of injustice, which God infinitely abhors, who is infinitely righteous, and can do no unrighteousness.
This will better appear, if we heedfully consider the manner of the Lord's proceedings in Justification of his Elect. Which seems to be thus; 1. He effectually calls his elect▪ in due time, out of darkness into his Marvelous light; New-creating them according to his own image, instilling habitual grace, Faith, Repentance, Love, &c. into the soul from Christ by his spirit. And herein Christ lays hold upon them, appprehends them, takes possession of them, and of ungodly makes them Godly: who in this first work are mere Patients. 2. Having wrought Faith in them by effectual Calling, he actuates and quickens that Faith as a supernatural Hand or Instrument to receive Christ as their Head and Savior; So that accepting Christ offered in the Gospel, they are united to him, made one with him, as members of his body, branches in this vine, &c. And herein we re-embrace and lay hold upon Christ. Acti agimus: Being acted by Christ, we act together with Christ. 3. Having union to Christ by Faith, we have also Communion with Christ in his righteousness, obedience, life, and all his benefits. Christ being ours, all that's Christ's becomes ours by Faith also. And thus by Faith we are seized and actually possessed of Christ and his righteousness. 4. Being in Actual possession of Christ and his righteousness by Faith, God imputes this Faith (though his own supernatural gift, and Spiritual Instrument) to us, as our own, unto righteousness: to the end, that Christ, his obedience and righteousness possessed by Faith, may be righteousness to us, and so be imputed to us, as our righteousness, as hath been explained. 5. Christ's righteousness and Perfect Obedience Active and Passive, being thus imputed to us through Faith, and made ours: All our sins are fully remitted, as if they had never been: and our Persons are graciously accepted by God, and accounted perfectly righteous, yea the righteousness of God in Christ. And this seems to be the clearest and safest Notion of God's proceeding in the Justification of his Elect, for avoiding all inconveniences; and the most agreeable to the Scriptures.
III. The Causes of our Justification are four. viz. 1. The Efficient. 2. The matter. 3. The Form. 4. The End.
1. The efficient Cause of Justification is twofold: viz. 1. Principal. 2. Instrumental.
(1.) The Principal efficient of Justification is God alone. For, 1. God alone hath the right of Justifying us, being the only Supreme Lord, and Law-giver, and Judge and chief Creditor▪ whom we have offended, and to whom we are indebted by our sins; therefore he alone can pardon our sins and clear our debts, which are against him. 2. God alone, hath provided and made Jesus Christ to be the Meritorious Cause, and the very Matter of our righteousness before God: by his perfect Obedience to the Law both Active and passive. Infinitely accepting him therein. 3. God alone, doth actually 〈◊〉 his elect unto Jesus Christ by Faith wrought in them through their effectual calling, whereby they have Communion with Christ in his righteousness, are actually justified, and accounted the righteousness of God. Yea God the Father, Son▪ and Holy Ghost justify, as the efficient Causes and Authors of our Justification. But according to the peculiar order of their Subsisting, and acting, The Father, in the Son, by the Spirit justifies: So that the Action of Justification is attributed more peculiarly to the Father, The merit of it to the Son, The Application of that merit and obsignation thereof to the Holy Spirit. This, as all other works of the Trinity without; are undivided, and Common to the whole Trinity, but differently. The Impulsive or Moving Cause Inclining God to Iustifie his Elect, is Inward, and Outward. 1. Inward, Causa 〈 in non-Latin alphabet 〉 , the mere mercy and free grace of God, according to the good pleasure of his will. He blots out their iniquities for his own sake. Not from their works or faith, or anything at all in them, as a Motive, is he inclined to justify them: but from his own free favor, he fetches all Arguments and Motives from the bosom of his own love. 2▪ Outward, Causa 〈 in non-Latin alphabet 〉 , or meritorious Cause, is the Perfect Obedience, righteousness and Satisfaction of Jesus Christ our Mediator, whereby he became our Ransom and Propitiation for our sins, wherein he was an odour of a sweet smell to God. Most abundantly well-pleasing to him.
(2.) The Instrumental efficient of Justification, is twofold. viz. 1. Mediate, more Remote, and Outward: The tender of the Gospel, and Promise, and of Christ therein, by the preaching thereof. Hence the Gospel is called, the power of God unto salvation, wherein the righteousness of God is revealed from faith to Faith: and the word of Reconciliation. And the Preachers thereof are called hence, 〈 in non-Latin alphabet 〉 Iustifiers of many: having the Keys committed to them for binding and loosing, for remitting and retaining of sin •… on earth: and are said to save. 2. Immediate, more near and Inward: the supernatural Organ, Instrument, or Hand of Faith, receiving Christ, his Obedience and righteousness, offered in the Gopsel, and promises for justification. And hence we are said to be justified, of faith, by faith, through faith: and to believe unto Justification: and Faith is said to be imputed unto righteousness: Not as the Meritorious Cause or part of it, Nor as an act graciously accepted through Christ for perfect righteousness, Nor as a Condition of the Covenant to be performed by us, but only as an Instrumental Cause or mean supernatural whereby we receive and apply Christ's righteousness, as hath formerly been proved at large.
2. The Material Cause or Matter and Substance of our Justification, may be Considered. 1. Negatively, what it is not. 2. Affirmatively what it is.
Negatively, The Matter or Substance of our righteousness and Justification, is not anything wrought in us, or done by us, as it is generally expressed in the description of Justification. More particularly, the matter of our Justification, is, 1. Not any Habitual inherent righteousness infused into us. For, that's the matter of our Sanctification, not of our Justification; and it is also imperfect. 2. Not any works of the Law, Legal works of our own, done before Faith and effectual calling. For works truly good and pleasing to God, none can do in a carnal Christless condition. 3. Not any Evangelical works done after Faith, as works of Repentance, Love, New-obedience, &c. Which Papists make the matter of our Justification. For, Neither, Abraham himself, the father of the faithful, was so justified; Nor David the man after God's own heart; Nor Paul himself that chosen vessel, once caught up into the third Heavens, though he was conscious to himself of nothing; No, nor any flesh living. 4. Not Faith itself, is, or can be the matter of our righteousness, either in the Popish sense by way of merit, or in the Arminian sense by way of gratuitous acceptation: As hath formerly been proved. Yea Faith itself, and all Evangelical works after Faith, are imperfect, and accompanied in the best with many infirmities: and therefore themselves had need to be justified, and their imperfections covered: so far are they from being matter of justification to us, that they deserve rather to be matter of Condemnation.
Affirmatively, The only Matter of our Righteousness and justification before God, is, the Perfect Righteousness and complete Obedience of Jesus Christ taken in their full latitude. Christ's Righteousness is, 1. Habitual and original. viz. The Spotless purity of his Nature, being the Holy one of God, A Lamb without spot, &c. this is opposite to our Original unrighteousness. 2. Actual, viz. the perfect and perpetual righteousness of his life: opposite to all our Actual unrighteousness. This Actual righteousness Christ expressed, ( 1 ) Actively, in acting, doing, and performing to the full, the whole Law of God throughout his whole life, without the least sinful failing in any regard. ( 2. ) Passively, in enduring and undergoing deep Humiliation, manifold sorrows and afflictions, yea the cursed Death upon the Cross, for all the sins of all his Elect. By this righteousness Jesus Christ hath, as our Mediator and Surety, completely fulfilled the Law, that broken Covenant of works, fully satisfied Divine Justice offended, and hath Meritoriously obtained for his Elect, Remission of all their sins and punishments due for them, And Acceptation of their persons as perfectly righteous before God's tribunal. So that all that can and do make this Righteousness of Christ their own by Faith, are perfectly justified to the uttermost in the sight of God. Hence Christ is called, Holy, harmless, undefiled, separate from Sinners; The most holy, Heb. 〈 in non-Latin alphabet 〉 The Holiness of Holinesses, of whom the Sanctum Sanctorum in the Tabernacle and Temple, were but types; Our Mercy-seat, or Propitiatory; Our Righteousness; The LORD our righteousness; The Sun of righteousness; The true Melchizedek, or King of righteousness. This righteousness of Christ is called The righteousness of God, Mat. 6. 33. Rom. 1. 17. & 3. 22. & 10. 3. Phil. 3. 9. as being Devised by God, fully accepted by God, yea his righteousness who is God as well as man. Therefore in Christ is more righteousness, then unrighteousness in us; in Christ is more pardons, then we have debts; in Christ is more life, then we have death; in Christ is more justification, then in us Condemnation.
3. The Form, or Formal Cause of Justification,
Is not, 1. Faith in the Popish sense, who count Faith the inchoate form and true righteousness, but to be perfected by Love. 2. Nor Faith in the Arminian or Socinian sense, who make Faith or the act of believing, the whole Form of our righteousness, not in itself, but through God's gratuitous acceptation for and through Christ's merit. All which have been in effect formerly confuted.
But is, God's Gratuitous Imputation of Christ's perfect righteousness and obedience through Faith unto Justification: as hath been formerly explained. For Hereby alone Christ's righteousness is made ours for justification before the tribunal of God.
4. The Final Cause or End of our Justification, is twofold, viz. 1. Primary and ultimate. 2. Secondary and Subordinate thereunto.
(1) The Ultimate End is the Singular Manifestation of God's Glory herein. viz. 1. The Glory of his justice and truth. In that his son shall rather be made Sin for us, then Sin shall go unavenged. And, in that whosoever believes in this Son of God, shall according to God's Covenant and Promises undoubtedly receive justification from God. 2. The Glory of his free Grace and rich mercy, in that he hath: provided such complete righteousness of Christ for us: and imputes it through faith so freely to us, who of ourselves are altogether faithless, workless, and worthless.
(2) The Subordinate End, is our Eternal life and glory. Hence its styled Justification of life. And it's said, whom he hath justified, them he hath also glorified.
Thus I have insisted somewhat more fully upon this necessary, intricate, and fundamental point; viz. Justification by Faith; because this is the very first express Mention thereof in the whole Scriptures, which we have in this Federal expressure to Abraham and his Seed; and because the New Testament makes more use of this Testimony touching Abraham's Justification by Faith, and imputed righteousness, then of any other in all the Old Testament.
Hitherto of the Final Cause, or End of this Covenant with Abraham and his Seed, viz. ultimately God's glory: Subordinately, the true Happiness of Abraham and his Seed, Jewish and Gentilish, both in this and in the world to come.
And thus, in order to the Clearing of this Excellent Dispensation of God's Covenant, I have unfolded in several distinct Aphorisms, 1. The Nature of God's Covenant with Abraham, that it was a Covenant of Faith in Christ. 2. The Federate Parties, viz. God on the one part, Abraham and his Seed on the other. 3. The Matter and Substance of this Covenant, viz. Blessings promised by God, and Duties restipulated by Abraham and his Seed. 4. The Form of the Covenant, viz. Inward, In the Federates mutual and reciprocal obligation: Outward, In the manner of Administration, especially in the Confirmation thereof by God. 5. The End of this Covenant, viz. God's Glory, and the true Happiness of Abraham and his Seed.
APHORISM VI.
NOw, for closing up of this Federal Discourse the more pertinently and profitably, I offer these ensuing Inferences from the whole, by way of Corollary, comprised in this Aphorism, clearly resulting from the fore-going Aphorisms and their Explanations, viz.
Hence, From all that hath been said, 1. This Covenant's Properties, or Perfections; 2. Additional Excellencies; 3. Agreement with, and Disagreement from the former Covenants; 4. God's infinite wisdom therein; 5. Abraham's great advantage thereupon; 6 ▪ The peculiar Happiness of Abraham and his Seed thereby; 7. The sameness of the Gospel, of the Messiah, and of Salvation by Faith in him, in those former, as well as in these latter ages of the world, are, in this Federal Dispensation, most eminently observable. These Inferences I explain particularly, as followeth. viz.
INFERENCE. I.
1. HEnce, The Properties or Perfections of this Covenant are observable. And they are especially these. This Covenant of God with Abraham and his Seed, is, 1. Evangelical. 2. Holy. 3. Gracious. 4. Merciful. 5. Mandatory. 6. Sure. 7. Comfortable. 8. Everlasting.
1. Evangelical. Its not a Legal Covenant of works, as the First Covenant with Adam in Innocency was: but an Evangelical Covenant of Faith, in Christ, the Blesser of all Abraham's believing Seed. Consider it deliberately, and you shall find it All pure Gospel throughout. For, 1. The very first Revealing of this Covenant to Abraham, is styled the Preaching of the Gospel to Abraham. The Scripture foreseeing that God would justify the Heathen through faith, preached before the Gospel to Abraham, saying, In thee shall all Nations be blessed. In thee: that is, In thy Seed Christ, as after it is usually expounded. Now what is the Gospel but the Good Word of God, or the glad tidings of lapsed Sinners Salvation by Jesus Christ? 2. The Federates herein with God, are Abraham and his Seed; not Seeds, but Seed; that is Christ. viz. God Covenanted primarily with Christ; and Secondarily, with all Abraham's Seed in Christ; yea with all Abraham's true Seed as one with Christ, or as one Christ. 3. All the Promised Mercies in effect herein, do principally imply Spiritual Gospel Benefits. As▪ Multiplying Abraham's Seed; the great increase and enlargement of the Church in Christ: Blessing Abraham and all the Nations of the Earth in his Seed; the blessing of believers with all Spiritual blessings in Heavenly things in Christ: His Seeds possessing the Gates of their Enemies; the victoriousness of the faithful over all their Spiritual enemies by Christ: His Seeds inheriting Canaan; Believers inheriting of Heaven, &c. 4. All the Restipulated Conditions of the Covenant required from Abraham and his Seed, are pure Evangelical Duties. As, Faith, (which was imputed to Abraham unto righteousness,) walking before God in obedience, Integrity, and Being to God as his Covenant-people. 5. All the Sacraments, Ordinary, and Extraordinary, annexed to this Covenant for its Confirmation, were Evangelical Sacraments; In that they all fore-signified Christ, and Spiritual benefits by him: as hath been fully showed already. 6. This Covenant is said to be fore-confirmed 〈 in non-Latin alphabet 〉 , towards Christ. viz. with tendency to Christ, as the End and Scope of this Covenant. 7. When Christ was actually exhibited to the world in human flesh, it is said to be done by God in Pursuance and Performance of his Covenant and Oath to Abraham. This Covenant then had its chief accomplishment in Christ. They then that can find no Gospel in the Old Testament, sufficiently bewray their ignorance both of the Old Testament and the New.
2. Holy Zacharias in his prophesying stiles it An Holy Covenant, To remember his Holy Covenant: The Oath which he sware to our Father Abraham: And David Synecdochically calls it His Holy Promise; For he remembered his Holy Promise; (Heb. The Word of his holiness,) and Abraham his servant. This Covenant (as may appear by what hath been formerly said) is Holy in divers respects. For, 1. The Author of it, is the Holy, Holy, Holy LORD God. It's His Covenant: of his mere Contrivance and establishment. 2. The Federate Parties to it are Holy. viz. The Holy God, Promising: Abraham (now actually called with an Holy Calling ) and his Seed, which is Christ, restipulating. And Christ is Holy both in his own Person, being The Holy one of God; That Holy thing born of the Virgin Mary; Holy, harmless, undefiled, separate from Sinners. And also in his Mystical body and members, which are conform to their Head An holy Nation, washed, sanctified, &c. All Abraham's true Seed are Holy to the Lord, and holy in the Lord. 3. The Mercies and Blessings Promised therein are Holy. As, under the Divine Benediction, The Holy Spirit of God, Conversion, Justification, &c. under the inheritance of Canaan, Heaven itself, the Holy of Holies; yea the Lord promiseth his own Holy self to be their Shield, exceeding great reward, and Covenant God; theres no dross, no impurity in any of them. 4. The Federate Duties conditioned are Holy. As Holy Faith, Obedience, integrity, &c. all flowing from the holy Spirit of God. 5. The manifold establishment and Sanction of this Covenant is holy. Sanctum foedus, quasi Sancitum: It is Augustine's notion of the word. God's Holy Promise, Sacred Oath, Sacraments, or holy Mysteries, &c. were the Confirmations thereof. 6. The End and intent of this Covenant was Holy; viz. That Abraham's Seed might be an holy and peculiar people to the Lord, and being without fear, delivered from the hands of their Enemies, might serve him in holiness and righteousness before him all the days of their lives.
3. Gracious. The mere riches of God's free Grace inclined the Lord to condescend to Abraham at first in this Covenant-way. Abraham was naturally ungodly and idolatrous, as hath been show ed: there were therefore no motives in him at all. And of mere Grace God called him effectually; and Qualified him with faith, obedience, integrity, &c. for Covenant Communion with God proportionably.
4. Merciful. Mercy in God is that Perfection of his Nature, whereby he is disposed to lay to heart and to relieve the misery of his Creatures, especially of his elect. Such Divine mercy shines forth gloriously in this Covenant to Abraham and his Seed, the Elect of God, that were naturally overwhelmed in Sin and misery. Hence the Matter and Substance of this Covenant is styled Mercy: Thou wilt perform the Truth to Jacob, and the Mercy to Abraham, which thou hast sworn unto our fathers from the days of old. What Mercy? Pardoning Mercy; Thou wilt subdue our iniquities, thou wilt cast all their sins (their spiritual enemies) into the depths of the Sea, as sometimes Pharaoh and the Egyptians, their corporal enemies, into the bottom of the Red-Sea. And both according to God's Covenant: those corporal, being a type of these and other spiritual enemies to be subdued. Why Truth to Jacob, and Mercy to Abraham? Because this Covenant-administration beginning to Abraham, Mercy did show itself more eminently to Abraham: but being continued and carried on in gradual performances to Jacob and Israel, his truth and faithfulness appeared more eminently to Jacob. Mercy makes the Covenant: Truth makes it good. Again in the New Testament; To perform the Mercy promised to our Fathers, and to remember his holy Covenant: the Oath which he sware to our father Abraham. This Covenant is all Mercy: wholly made up of mercy. viz. Redeeming Mercy, Converting Mercy, Sanctifying Mercy, Adopting Mercy, Justifying and pardoning Mercy, Comforting Mercy, Saving and glorifying Mercy in the celestial and true Canaan.
5. Mandatoty as well as Promissory. Here are Matters of Command in this Covenant, as well as matters of Promise. There's such infinite distance betwixt God and his Covenant-people, that they cannot capitulate with God, as man with man, upon what terms they please; but they must accept what Covenant-terms God shall please to offer. God, of his sovereignty and supremacy, enjoins and imposes what Covenants and Conditions he thinks good. This is the great difference betwixt God's Covenanting with us, and our Covenanting with one another. This Covenant is Mandatory in two respects; viz. 1. More Properly, In respect of the Duties and Conditions therein imposed upon Abraham and his Seed; As, Faith, Obedience, Perfectness, Circumcision, The Passover, &c. these things God commanded them to perform. 2. More Improperly, In respect of the Promises and promised blessings, which for the greater certainty, Sureness, and stability are said to be commanded, and to be confirmed for a Law. He hath remembered his Covenant forever: the word which he commanded to a thousand generations, which Covenant he made with Abraham, and his Oath unto Isaac: And confirmed the same unto Jacob for a Law, and to Israel for an Everlasting Covenant. Saying, To thee will I give the land of Canaan, the line of your inheritance. This branch of the Covenant, (being Synecdochically put for all the other Covenanted Mercies,) this Promise, is the only thing here styled The word commanded, a Law confirmed, an Oath, an everlasting Covenant. Like phrase is elsewhere used; For there the LORD hath commanded (that is, appointed, settled, effectually sent) the blessing, Life unto eternity. Thus this Covenant is Mandatory, a Command of God.
6. Sure, firm, inviolable, immutable, unalterable. This Covenant is Sure to all the Seed of Abraham, both Jewish and Gentilish. It is hereupon styled God's Truth to Jacob. It must needs be most irrevocably Sure, every way. For, 1. Free-Grace is the fountain and root of it, whence it originally springs. It takes its first rise from God himself, and the mere good-pleasure of his will. It's not bottomed originally upon anything at all in the mutable creature, but only upon the immutable Creator, God blessed forever▪ Therefore it is of Faith, that it might be by Grace, to the end the Promise might be sure to all the Seed, &c. Free-grace is a most sure foundation. The creatures Goodness persuaded not to it: the creatures badness dissuaded not from it. 2. Faith in Christ, is the Condition of it: and that makes the promise sure to all the Seed. For faith is not of ourselves, but of God, as the Efficient: and it terminates not on anything in ourselves, but only upon God, as the object and end. Faith takes a man wholly off his own foundation, carries him wholly out of himself, to rest upon God in Christ alone for Justification and Salvation. Had the Covenant-Condition been the works which we had done, the Covenant could never have been Sure to us: Mans best works since the fall being sinful, imperfect, inconstant. 3. God hath established and confirmed this Covenant most strongly and unexceptionably; 1. By his Promises; 2. By Abraham's entry upon Canaan; 3. By the type of Melchizedek; 4. By his Oath, an immutable thing, wherein it is impossible for God to lie; 5. By Passing between divided Sacrifices; 6. By his two Ordinary Sacraments, Circumcision and The Passover; 7. By his four extraordinary Sacraments; and 8. By the Sufferings and Death of Christ Implyed and Typified divers ways in this Federal administration. So that now there's no place left for doubting or Scruple about this Covenant's Sureness; Nor is there anything in the world that can overthrow it.
7. Comfortable. This Covenant is strongly Comfortable to all the faithful Seed of Abraham. And it is therefore Comfortable, 1. Because, all the other Properties thereof are strong foundations of Comfort. 2. Because, the Substance and Matter thereof promised on God's part is wholly Cordial; especially if we look into the Spirituality thereof. 3. Because, The Scope and End of this Covenant is most comfortable. God's Glory, and the Happiness of Abraham and his Seed. Weigh all things deliberately; what can thy discomforts be in the whole world, against which this Covenant yields not abundant Consolation? See before, in the fourth Reason, why God so confirmed this Covenant.
8. Perpetual. This Covenant with Abraham and his Seed, was not for a few Generations only, and then an end: but in some respects it is extended to a thousand generations, to all Generations, even forever. An everlasting Covenant. It concerns us, especially in all the spirituality of it: as well as Abraham, Isaac and Jacob; and was made with us in Christ, as well as with them. Therefore we should study this Covenant diligently, that we may therein find out all our own precious Concernments. But of this Covenants Perpetuity, formerly.
INFERENCE. II.
II. HEnce, The Additional Excellencies of this federal Dispensation, are divers beyond those of the two former Dispensations, from Adam to Noah, and from Noah to Abraham. Those two were but as the Covenants Day-break: this is as the Covenants Sun-rise. God's bounty is still growing and increasing upon his people. Now the Additionals to this foederal period, are especially these, viz.
1. Many Eminent Gospel-Mercies promised. In the first Period, God promised, to put enmity betwixt the woman and the Serpent, and betwixt their respective Seeds, and the woman's Seed should bruise the Serpents Head. In the second Period, God Promised, To save Noah and his family with a Seed of the Creatures, when the whole world besides should be drowned in the Flood; To preserve the Creature from anymore such-general destruction by waters, or otherwise, till the end of the world; and To continue the Natural revolution of times and seasons, &c. But in this third Period the Lord hath revealed and superadded many more full and clear Gospel-Promises, both 1. Of what God will do for Abraham and his Seed; and 2. Of what he will be to them: as hath been evidenced in many Particulars.
2. Singular Gospel-Duties, Required and Restipulated. In the first Period, Conflicting against the Serpent, is darkly and implicitly required. In the second Period, Making and entering into the Ark for safety is prescribed. What dim and obscure things were these to spell the Gospel-duties out of? But in this third Period, The Lord requires from Abraham and his Seed, Faith, Walking before him in-Obedience, Integrity, and being his Covenant-people. With what surpassing fullness and clearness are they instructed hereby in Evangelical Practises?
3. Manifold inviolable Establishments and Confirmations of this Covenant. As,
- (1) By many precious Promises both of temporals and spirituals in Christ, not only Propounded, and Repeated, but also in part fulfilled. Not one of which are expressed in the two former Dispensations.
- (2) By Abraham's entry upon Canaan promised: as it were taking livery and seisin thereof.
- (3) By the Type of Melchizedek; never mentioned before.
- (4) By God's express and inviolable Oath. But in the first Period, there was no Oath of God at all: and in the second, No Oath expressed, but only very obscurely implied, as the Prophet interprets it.
- (5) By God's Solemnity of striking-Covenant with Abraham by Sacrifices divided, and passing between the parts. But in the two former Periods there was no such solemnity at all.
- (6) By two Ordinary Sacraments, Circumcision and the Passover. That, for their solemn Initiation into the visible Church: This, for their further nourishment, growth and confirmation in the Church of Christ. But in the First Covenant-Period there was no Sacrament expressly instituted, only offering of Sacrifices is implied: And in the second Period, only the Rain-bow is ordained for a Token of the Covenant, which was much more imperfect and obscure then Circumcision and the Passover.
- (7) By four extraordinary Sacraments, viz. The fiery-cloudy Pillar, and Red-Sea wherein Israel was baptized; the same for substance with their Circumcision, and our Baptism: Manna from Heaven, and water out of the Rock, Israel's spiritual meat and drink; the same for substance with their Passover, and our Lord's-Supper. But in the two former Covenant-Periods, there was none of these four Sacraments, nor anything equivalent thereunto.
- (8) Finally, By the sufferings and death of Jesus Christ, many ways very remarkably Implyed and Typified in this Covenant, (as hath been shown.) Christ's sufferings and death Performed, did inalterably confirm the New-Covenant: Christ's sufferings and death Promised, did proportionably confirm the Covenants of Promise. But in the two former Covenants how hard is it to trace out or discover the least prints or foot-steps of Christ's sufferings and death, as a Promissory or Typical ratification of these Dispenfations! The Bruising of the Heel of the Seed of the woman, by the Serpent, did very darkly imply the sufferings and death of Christ, the woman's eminent Seed, as one way of his bruising the Serpents head, and destroying both death and the devil. The water which bare up the Ark, whereby Noah and his family were saved from drowning, did very obscurely typify the blood-shed and sufferings of Christ, whereby believers in the Ark of his Church should be saved from God's wrath and damning. The Sacrifices also of slain beasts under both those dispensations, did intimate and typify the death of Christ, the Sacrifice of sacrifices for their sins: but more darkly, and implicitly, forasmuch as they were not required, that we read, by any express institution; yet doubtless (God accepting them) they were a worship of him according to his will. In these Additional Excellencies this Covenant-Discovery to Abraham far surpassed the two former discoveries.
INFERENCE III.
III. HEnce, This Covenant with Abraham and his Seed, agrees with, and differs from the two former Dispensations in divers regards. This Agreement and Disagreement betwixt them, not only results from the former Aphorisms explained, but also is more obviously observable from both the former Inferences: and exceedingly illustrates the glory of this Covenant.
1. This Covenant agrees with the two former.
- 1. In the Common Nature and kind of Covenant. All three being Evangelical, not Legal: Covenants of Faith, not of Works, as that before the Fall was. And all of them are Covenants of Promise, in reference to Christ promised to be revealed afterwards.
- 2. In the Efficient, and Impulsive Cause. The same God was Author and Principal efficient cause of all these three Covenants, He alone Revealed them and established them: And all, from no other Inward Impulsive or moving cause, then his own mere grace, and the good pleasure of his will; From no other Outward Impulsive or Motive, then Jesus Christ and his merit.
- 3. In the General Consideration of Federates, or Parties to these Covenants. For, in them all three, God blessed forever is the Party Covenanting: Christ and his Seed are the Party Restipulating. After the Fall no Person, Family or Nation in the world being in a capacity out of Christ, to close in Covenant with God, or to be accepted of him: The distance betwixt God and them is so infinite; The Enmity so irreconcilable, and All acceptable Performance of Covenant duties on their part so absolutely impossible, without Jesus Christ.
- 4. In the substance of the Mercy Promised, and of the Condition required and restipulated. The substance of the Mercy Promised in all these three Federal Dispensations, was the Salvation, Life and Happiness of lapsed sinners in Jesus Christ. All promised or Covenanted benefits in them are clearly reducible to this one. This the Center, and Scope of them all. The substance of the Condition or Duty required and restipulated in them all, was Faith. Faith, to embrace the Covenant and Promise, In the Promise Christ, and in Christ Happiness from God, was of necessity required explicitly or implicitly in them all, as the only supernatural instrumental mean of Application.
- 5. In the substance of justification by Faith Revealed. They all three reveal this one way of sinners Justification by Faith; and no other. Under the first Covenant-period, Abel obtained testimony by Faith that he was righteous: And Enoch by Faith so pleased God, that God translated him, that he should not see Death. Under the second Period, Noah by Faith (being warned of God) prepared an Ark to the saving of his House, and became heir of the righteousness which is by Faith. And under this third Period, Abraham believed in the LORD, and that was imputed to him unto righteousness. So that in them all there's revealed only one and the same way of Sinners Justification, viz. By Faith alone.
- 6. In the Community of their establishment. As God revealed them all three, so he established them all in one regard or another. They were all settled, founded, and established upon Christ, in one regard or another.
- 7. Finally, They all agree, In the General sameness of End. The Ultimate or last end of them all being God's glory, in his infinite Wisdom, Free-grace, Rich Mercy, Loving-kindness, Long-suffering, Faithfulness, Justice, &c. shining forth therein. The subordinate or secondary End of them all being Sinners Salvation and Happiness in Jesus Christ.
2. This Covenant differs and disagrees from the two former Federal Dispensations,
- 1. In the gradual perfection thereof. This being more Compleat and clear in its Promises and Administration then both the former. The first Covenant was but as the dark Day-break or Day-dawning of the Gospel, touching lapsed sinners salvation: The second as the darksom light of the morning after the Day-dawning, much darkness being mixed with the little light: But this third was as the Sun-rise of the Gospel and Sinners happiness.
- 2. In the Peculiar consideration of the Author or Efficient. One and the same God was Author of all these Covenants: but differently. Of the first Covenant, as a Destroyer of the Serpent by Christ, by which Serpent mankind was ruined: Of the second Covenant, as A Preserver of an Elect remnant from destruction, when the whole world besides was drowned in the general Flood: But of this third Covenant, As a God Al-sufficient, fully able of himself to furnish Abraham and his Seed with all Happiness, either with or without the creature, both in this and in the world to come. I am God all-sufficient, walk before me and be perfect: and I will make my Covenant between me and thee.
- 3. In the Particular notion of the Federates, or Confoederates with God. Jesus Christ the Mediator and his Elect Seed are the Federate parties with God in them all: But with some difference in everyone of them. In the first Covenant, as the Seed of the woman, the mother of the Old world: In the second Covenant, as the Seed of Noah, the Father of the second world: But in this third Covenant, as the Seed of Abraham the father of all the Faithful whether Jews or Gentiles to the end of the world. So that, in the two first Covenants, God dealt with two Families, which were to be the roots of all mankind in two whole worlds; and so the Promise of Christ was more General and imperfect, that he should descend of Mankind: But in this third Covenant God dealt with the particular Family of Abraham, singled out from among all the Families of the earth peculiarly and distinctively, which was to be by God's Ordinance the Radical Family of all believers in time to come, and of which Christ should descend according to the flesh: and so the Promise of Christ was more Particular and Perfect, being limited and restrained peculiarly to Abraham's family, that he should descend of Abraham.
- 4. In the individual Matters Promised, and Restipulated. The Particular Mercies Promised in the two first Covenants, were very few and obscure; As The enmity of the two Seeds, The bruising of the Serpents Head by the woman's Seed, The saving Noah and his Family in the Ark from the Flood, The Continuance of the universal course of the Creation, with security never to be anymore generally destroyed by a Flood, &c. under the letter of which Promises divers Spiritual Mysteries were comprised: The Particular Duties restipulated in these two Covenants were implicitly Faith, and offering Sacrifices; Explicitely, conflicting with the Serpent, Making and entering into the Ark. But in this third Covenant, what multitude of both Temporal and Spiritual Mercies, and those of the Highest Excellency, are Promised? And what latitude of Covenant Duties are required and restipulated? See the former Enumerations, and Explanations of particulars.
- 5. In the Manner of Revealing Justification by Faith; that Eminent Article of Faith, and foundation of our Comfort. In the two former Covenants this point is revealed only Implicitly, and by obscure Consequence: the light of the New Testament especially clearing and evidencing this unto us. But in this third Covenant this Mystery is First of all revealed Expresly and Plainly: Abraham believed in the LORD, and he counted (or imputed) that to him unto righteousness.
- 6. In the Peculiar manner of Confirmation. The First Promise or Covenant was very probably confirmed by killing of some beasts for Sacrifices, with the skins of which beasts Adam and Eve were clothed: but this is only a probability, by consequence implied, not expressed. The second Covenant was confirmed somewhat more plainly; viz. Explicitly by the Rain-bow in the clouds, as a Token of the Covenant, never to drown the world again with a flood. Implicitly, by the Oath of God, which the Prophet teaches us was implied in God's Covenanting with Noah. But this third Covenant was Plainly and expressly Confirmed, 1. By God's Promises propounded, Repeated, and in part fulfilled; 2. By God's Sacred inviolable Oath; 3. By the Federal Solemnity of Killing and dividing Sacrifices, and passing between the parts; 4. By the two Ordinary Sacraments; 5. By the four extraordinary Sacraments; And 6. By many eminent intimations, and adumbrations of the Sufferings and Death of Jesus Christ, &c. Herein therefore the Lord hath laid a more full clear and strong foundation for his people's Comfort, then in both the former.
- 7. In the Particularity of Ends. In the First Covenant, God particularly propounded his own Glory in lapsed man's recovery by the woman's Seed, from the mischief of the Serpent and his Seed. In the second Covenant, God particularly intended his own Glory, in Saving an Elect remnant of mankind in the Ark by water, from being overwhelmed in the Common destruction sent upon the world of the ungodly. But in this third Covenant, God particularly designed to glorify himself more illustriously, in making Abraham and all the Nations of the world, that should believe, Happy and blessed in Christ the chief Seed of Abraham, both in this and in the world to come; in subduing especially all their Spiritual enemies under them; in bringing them into the everlasting possession of the Heavenly Canaan at last; and in being their Covenant-God for evermore.
INFERENCE IV.
IV. HEnce, The wonderful wisdom of God in the several Periods of his Covenant-Dispensations▪ and their gradual out-breakings is very observable. He Revealed not his Covenant of Faith in Christ for Sinners Recovery, all at once, as he could easily have done: but by little, and little, in certain degrees, and several seasons (divers considerable pauses, intervals, and Distances of time intervening,) still more and more fully, firmly, and clearly. This is evident in these three Covenant-discoveries; everyone surpassing other, the subsequent still far transcending all that went before. How wisely therefore hath the Lord dealt herein! For,
- 1. Hereby he hath made known the beautiful Order of his proceedings. Order is a comely and beautiful thing; Confusion and disorder as deformed. God, that requires all things in his Church to be done decently and in order, doth himself all things in the best and most perfect Order. He is a God of order. He created the world at first, in almost orderly proceeding, from the less perfect, to the more perfect Creatures, and that in six distinct days: He could have made all in one day, in one Moment, but he intended the glory of Order. So he New-creates the lapsed world in a most orderly proceeding, from a more imperfect to a more perfect Revealing of Sinners Recovery by Jesus Christ in the several Periods of his Covenant. In that, he shown the glorious Order of Nature: In this, the more glorious order of Grace.
- 2. Hereby, He hath more lively and emphatically displayed to mankind the Mystery of Christ, and of Sinners Recovery by him. Christ was too rich and glorious a Treasure to be shown fully and wholly all at once to lapsed Sinners: therefore in his Covenants he Reveals him by degrees, every Covenant-Period discovering Christ with further Additionals then the former, whereupon the worth and excellency, of Christ was set off with more replendent luster, and illustrious glory.
- 3. Hereby, He hath familiarly condescended to the state and Condition of his Church. His Church hath her Non-age, and her F •… lage; her Minority, and her Maturity, &c. and accordingly she is less or more capable of Spiritual things. Her Infancy was from Adam to Moses; Her growing age, from Moses till Christ's Incarnation; Her fullage, after Christ's coming now under the New testament. Proportionably God revealed his Covenant to her; To the infant-Church he only gave the Milk of that first Promise, of the Seed of the woman; and after, as her Capacity was enlarged and grew, he still augmented his Covenant-Discoveries to her. God revealed, not what he could reveal; but what she could receive.
- 4▪ Hereby, He hath more notably raised up his people's Desire after Christ, who is the desire of all Nations: alluring them by frequent tastes of Christ, and increased discoveries of his sweetness, to thirst and long after him more and more in full enjoyment. Every new discovery of Christ, renewing a fresh desire after him.
In all this, the wisdom of God is very Conspicuous.
INFERENCE V.
V. HEnce, How highly was Abraham advanced by admission into this Covenant with God, beyond his former un-covenant Condition! What Abraham was before God took him into Covenant with himself, hath been already evidenced. What he became after this Covenant, How far Abraham excelled Abraham, how far he surpassed himself in regard of his former Covenantless Condition, will now appear by this Ensuing Parallel. viz.
- 1. In his un-covenant condition, he was Uncalled, Carnal, Ungodly, and Idolatrous: But In his Covenant-condition he became effectually Called, Spiritual, Godly, and a Pure worshipper of God in Faith and obedience with integrity.
- 2. Then, he was not a believer: Now, he became a Father of all believers.
- 3. Then, his name was Ab-ram, An-high. Father: Now, His name became Ab-ra-ham, An-high-Father-of-a-multitude.
- 4. Then, he had no Promise from God: Now, he obtained many precious Promises, in the Covenants of Promise, and those many ways confirmed.
- 5. Then, he had not obtained Mercy: Now he obtained many Mercies both Temporal and Spiritual of highest consequence, That the Lord would be his God, That Christ should descend of him according to the flesh, in whom all Nations of the earth should be blessed, &c.
- 6. Then he had no Seed, nor Heir: Now Isaac is given him for an Heir, God assuring him that in him his Seed should be as the Stars of Heaven, dust of the earth, and sands by the Seashore.
- 7. Then he had no inheritance, except some small pittance in Chaldea. Now, he became Heir of the world, and for assurance thereof, the Land of Canaan, the glory of all lands, a land flowing with milk and honey, situate in the midst of the world, is by promise settled upon him and his Seed after him, for an everlasting inheritance.
INFERENCE VI.
VI. HEnce, Abraham and his Seed are made the only Happy people in the world, for all future time and succeeding ages. Before Abraham there were many Holy and Happy People through Faith in Christ, as Adam, Eve, Abel, Enoch, Noah, Melchizedek, &c. But after Abraham no people Jewish or Gentilish shall be happy but in Abraham and his Seed, but in union to Christ his Eminent Seed by Faith, and insition into Abraham's family; For all true blessedness is peculiarly limited and appropriated to Abraham's Seed; And in thy Seed shall all the Nations of the earth be blessed. What ever be their wants, weaknesses, Enemies, afflictions, persecutions, temptations, or conditions in this world, yet being by faith in Christ the true children of Abraham, they are the Happiest of all people in the world, yea the only Happy people: The Covenant, The Mercies of the Covenant, the Mediator of the Covenant, The God of the Covenant being theirs only. Contrariwise all foreigners to Abraham's family, all unbelievers in the world (be their outward Condition never so rich, great, prosperous, flourishing and visibly glorious on earth,) are most miserable wretches, being without Christ, strangers from the Covenants of Promise, having no hope, and without God in the world. How should all that would be happy, strive to become Abraham's true Spiritual Seed! How should all that would know whether they be happy, search whether they be the true Seed of Abraham in Christ or no! Directions for that, and Discoveries for this, have been formerly disclosed.
INFERENCE VII.
VII. HEnce finally, The same Gospel was preached, The same blessed Messiah was in that Gospel Revealed, and the same Justification and Salvation of sinners by Faith in that Messiah was tendered, in those former, as well as in these latter ages of the world. For in this Covenant, The Gospel was preached to Abraham, the Messiah was Promised to him as his Seed according to the flesh, And Faith was imputed to him unto righteousness. The self-same Evangelical blessings for substance, that we have, he had; yea and Noah, and Adam had the same before him: but all of them beheld, and had these things far more imperfectly, darkly and obscurely, then we now. So that, though now we have a New Testament; yet we have not a New Gospel, or a New Christ, or a New way of Justification, but the same that was from the beginning, ever since the fall of Adam. Hence, The Gospel is styled, The Everlasting Gospel; Jesus Christ the Messiah is said to be yesterday, and today, and forever, the same: And the fathers of old are said to obtain a good report through faith, and to die in Faith. They then, That fancy to themselves, That the Fathers of old, or elders towards the beginning of the world, were fed only with the Husks of Temporal Promises: or, That they entered not into Heaven till Christ's ascension thither; or, that there is no Gospel in the Bible, but only in the Books of the New Testament; or, that the Saints of old had another Kind of Justification and Salvation, then the Saints since Christ: do sufficiently discover themselves to be mere Infants in apprehending God's saving Dispensations, and through ignorance great strangers to the Holy Scriptures. The God of Abraham, Isaac, and Jacob, is our God: Their Messiah, is our Christ: Their Gospel, is our Gospel: Their Covenant, is our Covenant, (only our Covenant-Charter is more cleared, enlarged, and explained: ) Their way of Justification and Salvation, is our way of Justification and Salvation: And at last both they, and we, and all the faithful in all ages, shall together make up one complete body of Christ, and be ever with the Lord in full immediate vision and f •… ition of him with ineffable ravishments to all eternity.
INFERENCE. I.
1. HEnce, The Properties or Perfections of this Covenant are observable. And they are especially these. This Covenant of God with Abraham and his Seed, is, 1. Evangelical. 2. Holy. 3. Gracious. 4. Merciful. 5. Mandatory. 6. Sure. 7. Comfortable. 8. Everlasting.
1. Evangelical. Its not a Legal Covenant of works, as the First Covenant with Adam in Innocency was: but an Evangelical Covenant of Faith, in Christ, the Blesser of all Abraham's believing Seed. Consider it deliberately, and you shall find it All pure Gospel throughout. For, 1. The very first Revealing of this Covenant to Abraham, is styled the Preaching of the Gospel to Abraham. The Scripture foreseeing that God would justify the Heathen through faith, preached before the Gospel to Abraham, saying, In thee shall all Nations be blessed. In thee: that is, In thy Seed Christ, as after it is usually expounded. Now what is the Gospel but the Good Word of God, or the glad tidings of lapsed Sinners Salvation by Jesus Christ? 2. The Federates herein with God, are Abraham and his Seed; not Seeds, but Seed; that is Christ. viz. God Covenanted primarily with Christ; and Secondarily, with all Abraham's Seed in Christ; yea with all Abraham's true Seed as one with Christ, or as one Christ. 3. All the Promised Mercies in effect herein, do principally imply Spiritual Gospel Benefits. As▪ Multiplying Abraham's Seed; the great increase and enlargement of the Church in Christ: Blessing Abraham and all the Nations of the Earth in his Seed; the blessing of believers with all Spiritual blessings in Heavenly things in Christ: His Seeds possessing the Gates of their Enemies; the victoriousness of the faithful over all their Spiritual enemies by Christ: His Seeds inheriting Canaan; Believers inheriting of Heaven, &c. 4. All the Restipulated Conditions of the Covenant required from Abraham and his Seed, are pure Evangelical Duties. As, Faith, (which was imputed to Abraham unto righteousness,) walking before God in obedience, Integrity, and Being to God as his Covenant-people. 5. All the Sacraments, Ordinary, and Extraordinary, annexed to this Covenant for its Confirmation, were Evangelical Sacraments; In that they all fore-signified Christ, and Spiritual benefits by him: as hath been fully showed already. 6. This Covenant is said to be fore-confirmed 〈 in non-Latin alphabet 〉 , towards Christ. viz. with tendency to Christ, as the End and Scope of this Covenant. 7. When Christ was actually exhibited to the world in human flesh, it is said to be done by God in Pursuance and Performance of his Covenant and Oath to Abraham. This Covenant then had its chief accomplishment in Christ. They then that can find no Gospel in the Old Testament, sufficiently bewray their ignorance both of the Old Testament and the New.
2. Holy Zacharias in his prophesying stiles it An Holy Covenant, To remember his Holy Covenant: The Oath which he sware to our Father Abraham: And David Synecdochically calls it His Holy Promise; For he remembered his Holy Promise; (Heb. The Word of his holiness,) and Abraham his servant. This Covenant (as may appear by what hath been formerly said) is Holy in divers respects. For, 1. The Author of it, is the Holy, Holy, Holy LORD God. It's His Covenant: of his mere Contrivance and establishment. 2. The Federate Parties to it are Holy. viz. The Holy God, Promising: Abraham (now actually called with an Holy Calling ) and his Seed, which is Christ, restipulating. And Christ is Holy both in his own Person, being The Holy one of God; That Holy thing born of the Virgin Mary; Holy, harmless, undefiled, separate from Sinners. And also in his Mystical body and members, which are conform to their Head An holy Nation, washed, sanctified, &c. All Abraham's true Seed are Holy to the Lord, and holy in the Lord. 3. The Mercies and Blessings Promised therein are Holy. As, under the Divine Benediction, The Holy Spirit of God, Conversion, Justification, &c. under the inheritance of Canaan, Heaven itself, the Holy of Holies; yea the Lord promiseth his own Holy self to be their Shield, exceeding great reward, and Covenant God; theres no dross, no impurity in any of them. 4. The Federate Duties conditioned are Holy. As Holy Faith, Obedience, integrity, &c. all flowing from the holy Spirit of God. 5. The manifold establishment and Sanction of this Covenant is holy. Sanctum foedus, quasi Sancitum: It is Augustine's notion of the word. God's Holy Promise, Sacred Oath, Sacraments, or holy Mysteries, &c. were the Confirmations thereof. 6. The End and intent of this Covenant was Holy; viz. That Abraham's Seed might be an holy and peculiar people to the Lord, and being without fear, delivered from the hands of their Enemies, might serve him in holiness and righteousness before him all the days of their lives.
3. Gracious. The mere riches of God's free Grace inclined the Lord to condescend to Abraham at first in this Covenant-way. Abraham was naturally ungodly and idolatrous, as hath been show ed: there were therefore no motives in him at all. And of mere Grace God called him effectually; and Qualified him with faith, obedience, integrity, &c. for Covenant Communion with God proportionably.
4. Merciful. Mercy in God is that Perfection of his Nature, whereby he is disposed to lay to heart and to relieve the misery of his Creatures, especially of his elect. Such Divine mercy shines forth gloriously in this Covenant to Abraham and his Seed, the Elect of God, that were naturally overwhelmed in Sin and misery. Hence the Matter and Substance of this Covenant is styled Mercy: Thou wilt perform the Truth to Jacob, and the Mercy to Abraham, which thou hast sworn unto our fathers from the days of old. What Mercy? Pardoning Mercy; Thou wilt subdue our iniquities, thou wilt cast all their sins (their spiritual enemies) into the depths of the Sea, as sometimes Pharaoh and the Egyptians, their corporal enemies, into the bottom of the Red-Sea. And both according to God's Covenant: those corporal, being a type of these and other spiritual enemies to be subdued. Why Truth to Jacob, and Mercy to Abraham? Because this Covenant-administration beginning to Abraham, Mercy did show itself more eminently to Abraham: but being continued and carried on in gradual performances to Jacob and Israel, his truth and faithfulness appeared more eminently to Jacob. Mercy makes the Covenant: Truth makes it good. Again in the New Testament; To perform the Mercy promised to our Fathers, and to remember his holy Covenant: the Oath which he sware to our father Abraham. This Covenant is all Mercy: wholly made up of mercy. viz. Redeeming Mercy, Converting Mercy, Sanctifying Mercy, Adopting Mercy, Justifying and pardoning Mercy, Comforting Mercy, Saving and glorifying Mercy in the celestial and true Canaan.
5. Mandatoty as well as Promissory. Here are Matters of Command in this Covenant, as well as matters of Promise. There's such infinite distance betwixt God and his Covenant-people, that they cannot capitulate with God, as man with man, upon what terms they please; but they must accept what Covenant-terms God shall please to offer. God, of his sovereignty and supremacy, enjoins and imposes what Covenants and Conditions he thinks good. This is the great difference betwixt God's Covenanting with us, and our Covenanting with one another. This Covenant is Mandatory in two respects; viz. 1. More Properly, In respect of the Duties and Conditions therein imposed upon Abraham and his Seed; As, Faith, Obedience, Perfectness, Circumcision, The Passover, &c. these things God commanded them to perform. 2. More Improperly, In respect of the Promises and promised blessings, which for the greater certainty, Sureness, and stability are said to be commanded, and to be confirmed for a Law. He hath remembered his Covenant forever: the word which he commanded to a thousand generations, which Covenant he made with Abraham, and his Oath unto Isaac: And confirmed the same unto Jacob for a Law, and to Israel for an Everlasting Covenant. Saying, To thee will I give the land of Canaan, the line of your inheritance. This branch of the Covenant, (being Synecdochically put for all the other Covenanted Mercies,) this Promise, is the only thing here styled The word commanded, a Law confirmed, an Oath, an everlasting Covenant. Like phrase is elsewhere used; For there the LORD hath commanded (that is, appointed, settled, effectually sent) the blessing, Life unto eternity. Thus this Covenant is Mandatory, a Command of God.
6. Sure, firm, inviolable, immutable, unalterable. This Covenant is Sure to all the Seed of Abraham, both Jewish and Gentilish. It is hereupon styled God's Truth to Jacob. It must needs be most irrevocably Sure, every way. For, 1. Free-Grace is the fountain and root of it, whence it originally springs. It takes its first rise from God himself, and the mere good-pleasure of his will. It's not bottomed originally upon anything at all in the mutable creature, but only upon the immutable Creator, God blessed forever▪ Therefore it is of Faith, that it might be by Grace, to the end the Promise might be sure to all the Seed, &c. Free-grace is a most sure foundation. The creatures Goodness persuaded not to it: the creatures badness dissuaded not from it. 2. Faith in Christ, is the Condition of it: and that makes the promise sure to all the Seed. For faith is not of ourselves, but of God, as the Efficient: and it terminates not on anything in ourselves, but only upon God, as the object and end. Faith takes a man wholly off his own foundation, carries him wholly out of himself, to rest upon God in Christ alone for Justification and Salvation. Had the Covenant-Condition been the works which we had done, the Covenant could never have been Sure to us: Mans best works since the fall being sinful, imperfect, inconstant. 3. God hath established and confirmed this Covenant most strongly and unexceptionably; 1. By his Promises; 2. By Abraham's entry upon Canaan; 3. By the type of Melchizedek; 4. By his Oath, an immutable thing, wherein it is impossible for God to lie; 5. By Passing between divided Sacrifices; 6. By his two Ordinary Sacraments, Circumcision and The Passover; 7. By his four extraordinary Sacraments; and 8. By the Sufferings and Death of Christ Implyed and Typified divers ways in this Federal administration. So that now there's no place left for doubting or Scruple about this Covenant's Sureness; Nor is there anything in the world that can overthrow it.
7. Comfortable. This Covenant is strongly Comfortable to all the faithful Seed of Abraham. And it is therefore Comfortable, 1. Because, all the other Properties thereof are strong foundations of Comfort. 2. Because, the Substance and Matter thereof promised on God's part is wholly Cordial; especially if we look into the Spirituality thereof. 3. Because, The Scope and End of this Covenant is most comfortable. God's Glory, and the Happiness of Abraham and his Seed. Weigh all things deliberately; what can thy discomforts be in the whole world, against which this Covenant yields not abundant Consolation? See before, in the fourth Reason, why God so confirmed this Covenant.
8. Perpetual. This Covenant with Abraham and his Seed, was not for a few Generations only, and then an end: but in some respects it is extended to a thousand generations, to all Generations, even forever. An everlasting Covenant. It concerns us, especially in all the spirituality of it: as well as Abraham, Isaac and Jacob; and was made with us in Christ, as well as with them. Therefore we should study this Covenant diligently, that we may therein find out all our own precious Concernments. But of this Covenants Perpetuity, formerly.
INFERENCE. II.
II. HEnce, The Additional Excellencies of this federal Dispensation, are divers beyond those of the two former Dispensations, from Adam to Noah, and from Noah to Abraham. Those two were but as the Covenants Day-break: this is as the Covenants Sun-rise. God's bounty is still growing and increasing upon his people. Now the Additionals to this foederal period, are especially these, viz.
1. Many Eminent Gospel-Mercies promised. In the first Period, God promised, to put enmity betwixt the woman and the Serpent, and betwixt their respective Seeds, and the woman's Seed should bruise the Serpents Head. In the second Period, God Promised, To save Noah and his family with a Seed of the Creatures, when the whole world besides should be drowned in the Flood; To preserve the Creature from anymore such-general destruction by waters, or otherwise, till the end of the world; and To continue the Natural revolution of times and seasons, &c. But in this third Period the Lord hath revealed and superadded many more full and clear Gospel-Promises, both 1. Of what God will do for Abraham and his Seed; and 2. Of what he will be to them: as hath been evidenced in many Particulars.
2. Singular Gospel-Duties, Required and Restipulated. In the first Period, Conflicting against the Serpent, is darkly and implicitly required. In the second Period, Making and entering into the Ark for safety is prescribed. What dim and obscure things were these to spell the Gospel-duties out of? But in this third Period, The Lord requires from Abraham and his Seed, Faith, Walking before him in-Obedience, Integrity, and being his Covenant-people. With what surpassing fullness and clearness are they instructed hereby in Evangelical Practises?
3. Manifold inviolable Establishments and Confirmations of this Covenant. As,
- (1) By many precious Promises both of temporals and spirituals in Christ, not only Propounded, and Repeated, but also in part fulfilled. Not one of which are expressed in the two former Dispensations.
- (2) By Abraham's entry upon Canaan promised: as it were taking livery and seisin thereof.
- (3) By the Type of Melchizedek; never mentioned before.
- (4) By God's express and inviolable Oath. But in the first Period, there was no Oath of God at all: and in the second, No Oath expressed, but only very obscurely implied, as the Prophet interprets it.
- (5) By God's Solemnity of striking-Covenant with Abraham by Sacrifices divided, and passing between the parts. But in the two former Periods there was no such solemnity at all.
- (6) By two Ordinary Sacraments, Circumcision and the Passover. That, for their solemn Initiation into the visible Church: This, for their further nourishment, growth and confirmation in the Church of Christ. But in the First Covenant-Period there was no Sacrament expressly instituted, only offering of Sacrifices is implied: And in the second Period, only the Rain-bow is ordained for a Token of the Covenant, which was much more imperfect and obscure then Circumcision and the Passover.
- (7) By four extraordinary Sacraments, viz. The fiery-cloudy Pillar, and Red-Sea wherein Israel was baptized; the same for substance with their Circumcision, and our Baptism: Manna from Heaven, and water out of the Rock, Israel's spiritual meat and drink; the same for substance with their Passover, and our Lord's-Supper. But in the two former Covenant-Periods, there was none of these four Sacraments, nor anything equivalent thereunto.
- (8) Finally, By the sufferings and death of Jesus Christ, many ways very remarkably Implyed and Typified in this Covenant, (as hath been shown.) Christ's sufferings and death Performed, did inalterably confirm the New-Covenant: Christ's sufferings and death Promised, did proportionably confirm the Covenants of Promise. But in the two former Covenants how hard is it to trace out or discover the least prints or foot-steps of Christ's sufferings and death, as a Promissory or Typical ratification of these Dispenfations! The Bruising of the Heel of the Seed of the woman, by the Serpent, did very darkly imply the sufferings and death of Christ, the woman's eminent Seed, as one way of his bruising the Serpents head, and destroying both death and the devil. The water which bare up the Ark, whereby Noah and his family were saved from drowning, did very obscurely typify the blood-shed and sufferings of Christ, whereby believers in the Ark of his Church should be saved from God's wrath and damning. The Sacrifices also of slain beasts under both those dispensations, did intimate and typify the death of Christ, the Sacrifice of sacrifices for their sins: but more darkly, and implicitly, forasmuch as they were not required, that we read, by any express institution; yet doubtless (God accepting them) they were a worship of him according to his will. In these Additional Excellencies this Covenant-Discovery to Abraham far surpassed the two former discoveries.
INFERENCE III.
III. HEnce, This Covenant with Abraham and his Seed, agrees with, and differs from the two former Dispensations in divers regards. This Agreement and Disagreement betwixt them, not only results from the former Aphorisms explained, but also is more obviously observable from both the former Inferences: and exceedingly illustrates the glory of this Covenant.
1. This Covenant agrees with the two former.
- 1. In the Common Nature and kind of Covenant. All three being Evangelical, not Legal: Covenants of Faith, not of Works, as that before the Fall was. And all of them are Covenants of Promise, in reference to Christ promised to be revealed afterwards.
- 2. In the Efficient, and Impulsive Cause. The same God was Author and Principal efficient cause of all these three Covenants, He alone Revealed them and established them: And all, from no other Inward Impulsive or moving cause, then his own mere grace, and the good pleasure of his will; From no other Outward Impulsive or Motive, then Jesus Christ and his merit.
- 3. In the General Consideration of Federates, or Parties to these Covenants. For, in them all three, God blessed forever is the Party Covenanting: Christ and his Seed are the Party Restipulating. After the Fall no Person, Family or Nation in the world being in a capacity out of Christ, to close in Covenant with God, or to be accepted of him: The distance betwixt God and them is so infinite; The Enmity so irreconcilable, and All acceptable Performance of Covenant duties on their part so absolutely impossible, without Jesus Christ.
- 4. In the substance of the Mercy Promised, and of the Condition required and restipulated. The substance of the Mercy Promised in all these three Federal Dispensations, was the Salvation, Life and Happiness of lapsed sinners in Jesus Christ. All promised or Covenanted benefits in them are clearly reducible to this one. This the Center, and Scope of them all. The substance of the Condition or Duty required and restipulated in them all, was Faith. Faith, to embrace the Covenant and Promise, In the Promise Christ, and in Christ Happiness from God, was of necessity required explicitly or implicitly in them all, as the only supernatural instrumental mean of Application.
- 5. In the substance of justification by Faith Revealed. They all three reveal this one way of sinners Justification by Faith; and no other. Under the first Covenant-period, Abel obtained testimony by Faith that he was righteous: And Enoch by Faith so pleased God, that God translated him, that he should not see Death. Under the second Period, Noah by Faith (being warned of God) prepared an Ark to the saving of his House, and became heir of the righteousness which is by Faith. And under this third Period, Abraham believed in the LORD, and that was imputed to him unto righteousness. So that in them all there's revealed only one and the same way of Sinners Justification, viz. By Faith alone.
- 6. In the Community of their establishment. As God revealed them all three, so he established them all in one regard or another. They were all settled, founded, and established upon Christ, in one regard or another.
- 7. Finally, They all agree, In the General sameness of End. The Ultimate or last end of them all being God's glory, in his infinite Wisdom, Free-grace, Rich Mercy, Loving-kindness, Long-suffering, Faithfulness, Justice, &c. shining forth therein. The subordinate or secondary End of them all being Sinners Salvation and Happiness in Jesus Christ.
2. This Covenant differs and disagrees from the two former Federal Dispensations,
- 1. In the gradual perfection thereof. This being more Compleat and clear in its Promises and Administration then both the former. The first Covenant was but as the dark Day-break or Day-dawning of the Gospel, touching lapsed sinners salvation: The second as the darksom light of the morning after the Day-dawning, much darkness being mixed with the little light: But this third was as the Sun-rise of the Gospel and Sinners happiness.
- 2. In the Peculiar consideration of the Author or Efficient. One and the same God was Author of all these Covenants: but differently. Of the first Covenant, as a Destroyer of the Serpent by Christ, by which Serpent mankind was ruined: Of the second Covenant, as A Preserver of an Elect remnant from destruction, when the whole world besides was drowned in the general Flood: But of this third Covenant, As a God Al-sufficient, fully able of himself to furnish Abraham and his Seed with all Happiness, either with or without the creature, both in this and in the world to come. I am God all-sufficient, walk before me and be perfect: and I will make my Covenant between me and thee.
- 3. In the Particular notion of the Federates, or Confoederates with God. Jesus Christ the Mediator and his Elect Seed are the Federate parties with God in them all: But with some difference in everyone of them. In the first Covenant, as the Seed of the woman, the mother of the Old world: In the second Covenant, as the Seed of Noah, the Father of the second world: But in this third Covenant, as the Seed of Abraham the father of all the Faithful whether Jews or Gentiles to the end of the world. So that, in the two first Covenants, God dealt with two Families, which were to be the roots of all mankind in two whole worlds; and so the Promise of Christ was more General and imperfect, that he should descend of Mankind: But in this third Covenant God dealt with the particular Family of Abraham, singled out from among all the Families of the earth peculiarly and distinctively, which was to be by God's Ordinance the Radical Family of all believers in time to come, and of which Christ should descend according to the flesh: and so the Promise of Christ was more Particular and Perfect, being limited and restrained peculiarly to Abraham's family, that he should descend of Abraham.
- 4. In the individual Matters Promised, and Restipulated. The Particular Mercies Promised in the two first Covenants, were very few and obscure; As The enmity of the two Seeds, The bruising of the Serpents Head by the woman's Seed, The saving Noah and his Family in the Ark from the Flood, The Continuance of the universal course of the Creation, with security never to be anymore generally destroyed by a Flood, &c. under the letter of which Promises divers Spiritual Mysteries were comprised: The Particular Duties restipulated in these two Covenants were implicitly Faith, and offering Sacrifices; Explicitely, conflicting with the Serpent, Making and entering into the Ark. But in this third Covenant, what multitude of both Temporal and Spiritual Mercies, and those of the Highest Excellency, are Promised? And what latitude of Covenant Duties are required and restipulated? See the former Enumerations, and Explanations of particulars.
- 5. In the Manner of Revealing Justification by Faith; that Eminent Article of Faith, and foundation of our Comfort. In the two former Covenants this point is revealed only Implicitly, and by obscure Consequence: the light of the New Testament especially clearing and evidencing this unto us. But in this third Covenant this Mystery is First of all revealed Expresly and Plainly: Abraham believed in the LORD, and he counted (or imputed) that to him unto righteousness.
- 6. In the Peculiar manner of Confirmation. The First Promise or Covenant was very probably confirmed by killing of some beasts for Sacrifices, with the skins of which beasts Adam and Eve were clothed: but this is only a probability, by consequence implied, not expressed. The second Covenant was confirmed somewhat more plainly; viz. Explicitly by the Rain-bow in the clouds, as a Token of the Covenant, never to drown the world again with a flood. Implicitly, by the Oath of God, which the Prophet teaches us was implied in God's Covenanting with Noah. But this third Covenant was Plainly and expressly Confirmed, 1. By God's Promises propounded, Repeated, and in part fulfilled; 2. By God's Sacred inviolable Oath; 3. By the Federal Solemnity of Killing and dividing Sacrifices, and passing between the parts; 4. By the two Ordinary Sacraments; 5. By the four extraordinary Sacraments; And 6. By many eminent intimations, and adumbrations of the Sufferings and Death of Jesus Christ, &c. Herein therefore the Lord hath laid a more full clear and strong foundation for his people's Comfort, then in both the former.
- 7. In the Particularity of Ends. In the First Covenant, God particularly propounded his own Glory in lapsed man's recovery by the woman's Seed, from the mischief of the Serpent and his Seed. In the second Covenant, God particularly intended his own Glory, in Saving an Elect remnant of mankind in the Ark by water, from being overwhelmed in the Common destruction sent upon the world of the ungodly. But in this third Covenant, God particularly designed to glorify himself more illustriously, in making Abraham and all the Nations of the world, that should believe, Happy and blessed in Christ the chief Seed of Abraham, both in this and in the world to come; in subduing especially all their Spiritual enemies under them; in bringing them into the everlasting possession of the Heavenly Canaan at last; and in being their Covenant-God for evermore.
INFERENCE IV.
IV. HEnce, The wonderful wisdom of God in the several Periods of his Covenant-Dispensations▪ and their gradual out-breakings is very observable. He Revealed not his Covenant of Faith in Christ for Sinners Recovery, all at once, as he could easily have done: but by little, and little, in certain degrees, and several seasons (divers considerable pauses, intervals, and Distances of time intervening,) still more and more fully, firmly, and clearly. This is evident in these three Covenant-discoveries; everyone surpassing other, the subsequent still far transcending all that went before. How wisely therefore hath the Lord dealt herein! For,
- 1. Hereby he hath made known the beautiful Order of his proceedings. Order is a comely and beautiful thing; Confusion and disorder as deformed. God, that requires all things in his Church to be done decently and in order, doth himself all things in the best and most perfect Order. He is a God of order. He created the world at first, in almost orderly proceeding, from the less perfect, to the more perfect Creatures, and that in six distinct days: He could have made all in one day, in one Moment, but he intended the glory of Order. So he New-creates the lapsed world in a most orderly proceeding, from a more imperfect to a more perfect Revealing of Sinners Recovery by Jesus Christ in the several Periods of his Covenant. In that, he shown the glorious Order of Nature: In this, the more glorious order of Grace.
- 2. Hereby, He hath more lively and emphatically displayed to mankind the Mystery of Christ, and of Sinners Recovery by him. Christ was too rich and glorious a Treasure to be shown fully and wholly all at once to lapsed Sinners: therefore in his Covenants he Reveals him by degrees, every Covenant-Period discovering Christ with further Additionals then the former, whereupon the worth and excellency, of Christ was set off with more replendent luster, and illustrious glory.
- 3. Hereby, He hath familiarly condescended to the state and Condition of his Church. His Church hath her Non-age, and her F •… lage; her Minority, and her Maturity, &c. and accordingly she is less or more capable of Spiritual things. Her Infancy was from Adam to Moses; Her growing age, from Moses till Christ's Incarnation; Her fullage, after Christ's coming now under the New testament. Proportionably God revealed his Covenant to her; To the infant-Church he only gave the Milk of that first Promise, of the Seed of the woman; and after, as her Capacity was enlarged and grew, he still augmented his Covenant-Discoveries to her. God revealed, not what he could reveal; but what she could receive.
- 4▪ Hereby, He hath more notably raised up his people's Desire after Christ, who is the desire of all Nations: alluring them by frequent tastes of Christ, and increased discoveries of his sweetness, to thirst and long after him more and more in full enjoyment. Every new discovery of Christ, renewing a fresh desire after him.
In all this, the wisdom of God is very Conspicuous.
INFERENCE V.
V. HEnce, How highly was Abraham advanced by admission into this Covenant with God, beyond his former un-covenant Condition! What Abraham was before God took him into Covenant with himself, hath been already evidenced. What he became after this Covenant, How far Abraham excelled Abraham, how far he surpassed himself in regard of his former Covenantless Condition, will now appear by this Ensuing Parallel. viz.
- 1. In his un-covenant condition, he was Uncalled, Carnal, Ungodly, and Idolatrous: But In his Covenant-condition he became effectually Called, Spiritual, Godly, and a Pure worshipper of God in Faith and obedience with integrity.
- 2. Then, he was not a believer: Now, he became a Father of all believers.
- 3. Then, his name was Ab-ram, An-high. Father: Now, His name became Ab-ra-ham, An-high-Father-of-a-multitude.
- 4. Then, he had no Promise from God: Now, he obtained many precious Promises, in the Covenants of Promise, and those many ways confirmed.
- 5. Then, he had not obtained Mercy: Now he obtained many Mercies both Temporal and Spiritual of highest consequence, That the Lord would be his God, That Christ should descend of him according to the flesh, in whom all Nations of the earth should be blessed, &c.
- 6. Then he had no Seed, nor Heir: Now Isaac is given him for an Heir, God assuring him that in him his Seed should be as the Stars of Heaven, dust of the earth, and sands by the Seashore.
- 7. Then he had no inheritance, except some small pittance in Chaldea. Now, he became Heir of the world, and for assurance thereof, the Land of Canaan, the glory of all lands, a land flowing with milk and honey, situate in the midst of the world, is by promise settled upon him and his Seed after him, for an everlasting inheritance.
INFERENCE VI.
VI. HEnce, Abraham and his Seed are made the only Happy people in the world, for all future time and succeeding ages. Before Abraham there were many Holy and Happy People through Faith in Christ, as Adam, Eve, Abel, Enoch, Noah, Melchizedek, &c. But after Abraham no people Jewish or Gentilish shall be happy but in Abraham and his Seed, but in union to Christ his Eminent Seed by Faith, and insition into Abraham's family; For all true blessedness is peculiarly limited and appropriated to Abraham's Seed; And in thy Seed shall all the Nations of the earth be blessed. What ever be their wants, weaknesses, Enemies, afflictions, persecutions, temptations, or conditions in this world, yet being by faith in Christ the true children of Abraham, they are the Happiest of all people in the world, yea the only Happy people: The Covenant, The Mercies of the Covenant, the Mediator of the Covenant, The God of the Covenant being theirs only. Contrariwise all foreigners to Abraham's family, all unbelievers in the world (be their outward Condition never so rich, great, prosperous, flourishing and visibly glorious on earth,) are most miserable wretches, being without Christ, strangers from the Covenants of Promise, having no hope, and without God in the world. How should all that would be happy, strive to become Abraham's true Spiritual Seed! How should all that would know whether they be happy, search whether they be the true Seed of Abraham in Christ or no! Directions for that, and Discoveries for this, have been formerly disclosed.
INFERENCE VII.
VII. HEnce finally, The same Gospel was preached, The same blessed Messiah was in that Gospel Revealed, and the same Justification and Salvation of sinners by Faith in that Messiah was tendered, in those former, as well as in these latter ages of the world. For in this Covenant, The Gospel was preached to Abraham, the Messiah was Promised to him as his Seed according to the flesh, And Faith was imputed to him unto righteousness. The self-same Evangelical blessings for substance, that we have, he had; yea and Noah, and Adam had the same before him: but all of them beheld, and had these things far more imperfectly, darkly and obscurely, then we now. So that, though now we have a New Testament; yet we have not a New Gospel, or a New Christ, or a New way of Justification, but the same that was from the beginning, ever since the fall of Adam. Hence, The Gospel is styled, The Everlasting Gospel; Jesus Christ the Messiah is said to be yesterday, and today, and forever, the same: And the fathers of old are said to obtain a good report through faith, and to die in Faith. They then, That fancy to themselves, That the Fathers of old, or elders towards the beginning of the world, were fed only with the Husks of Temporal Promises: or, That they entered not into Heaven till Christ's ascension thither; or, that there is no Gospel in the Bible, but only in the Books of the New Testament; or, that the Saints of old had another Kind of Justification and Salvation, then the Saints since Christ: do sufficiently discover themselves to be mere Infants in apprehending God's saving Dispensations, and through ignorance great strangers to the Holy Scriptures. The God of Abraham, Isaac, and Jacob,