flaming sword at Eden's gate, to keep him and his posterity out. SECT. 5.-Nom. But, sir, you know, that when a covenant is broken, the parties that were bound are freed and released from their engagements; and, therefore, methinks, both Adam and his posterity should have been released from the covenant of works when it was broken, especially considering they have no strength to perform the condition of it. Evan. Indeed it is true, in every covenant, if either party fail in his duty, and perform not his condition, the other party is thereby freed from his part, but the party failing is not freed till the other release him; and, therefore, though the Lord be freed from performing his condition, that is, from giving to man eternal life, yet so is not man from his part; no, though strength to obey be lost, yet man having lost it by his own default, the obligation to obedience remains still; so that Adam and his offspring are no more discharged of their duties, because they have no strength to do them, than a debtor is quitted of his bond, because he wants money to pay it. And thus, Nomista, I have, according to your desire, endeavoured to help you to the true knowledge of the law of works. CHAPTER II. OF THE LAW OF FAITH, OR COVENANT OF GRACE. Sect. 1. Of the eternal Purpose of Grace.-2. Of the Promise.-3. Of the Performance of the Promise. Ant. I BESEECH you, sir, proceed to help us to the true knowledge of the law of faith. Evan. The law of faith is as much as to say the covenant of grace, or the Gospel, which signifies good, merry, glad, and joyful tidings; that is to say, that God, to whose eternal knowledge all things are present, and nothing past or to come, foreseeing man's fall, before all time purposed,* and in time * 2 Tim. i. 9, “Who hath saved us according to his own purpose and grace, which was given us in Christ Jesus before the world began."Eph. iii. 11, "According to the eternal purpose, which he proposed in Christ Jesus our Lord." promised, and in the fulness of time performed,† the sending of his Son Jesus Christ into the world, to help and deliver fallen mankind.‡ SECTION I. OF THE ETERNAL PURPOSE OF GRACE. Ant. I beseech you, sir, let us hear more of these things; and first of all, show how we are to conceive of God's eternal purpose in sending of Jesus Christ. Evan. Why, here the learned frame is a kind of conflict in God's holy attributes; and by a liberty, which the Holy Ghost, from the language of holy Scripture, alloweth them, they speak of God after the manner of men, as if he were reduced to some straits and difficulties, by the cross demands of his several attributes.§ For Truth and Justice stood up and said, that man had sinned, and therefore man must die; and so called for the condemnation of a sinful, and therefore worthily a cursed creature; or else they must be violated: for thou saidst, (said they to God) "In that day that thou eatest of the tree of knowledge of good and evil, thou shalt die the death." Mercy, on the other side, pleaded for favour, and appeals to * Rom. i. 1, 2, "The Gospel of God, which he had promised afore by his prophets in the Holy Scriptures." + Gal. iv. 4, 5, "But when the fulness of the time was come, God sent forth his Son, made of a woman, made under the law, to redeem them that were under the law." These are the good tidings, this is the law of faith, i. e. the law to be believed for salvation, which the apostle plainly teacheth. Rom. i. 16, "The Gospel is the power of God unto salvation to every one that believeth;" and, verse 17, "For therein is the righteousness of God revealed from faith to faith." In this last text, clouded with a great variety of interpretations, I think there is a transposition of words to be admitted, and would read the whole verse thus: "For therein is revealed the righteousness of God by faith unto faith; as it is written, But the just by faith shall live." The key to this construction and reading of the words in the former part of the verse, is, the testimony adduced by the apostle in the latter part of it, from Hab. ii. 4, where the original text appears to me to determine the version of that testimony as here offered. The sense is, the righteousness which is by faith, namely, the righteoueness of Christ, the only righteousness in which a sinner can stand before God, is in the Gospel revealed unto faith, i. e. to be believed. See a like phrase, 1 Tim. iv. 3, translated after this manner. § "How shall I give thee up, Ephraim? How shall I deliver thee, Israel? How shall I make thee as Admah? How shall I set thee as Zeboim? Mine heart is turned within me, my repentings are kindled together." Hosea xi. 8. the great court in heaven: and there it pleads, saying, Wisdom and power, and goodness, have been all manifest in the creation; and anger and justice, have been magnified in man's misery that he is now plunged into by his fall: but I have not yet been manifested.* O let favour and compassion be shown towards man, wofully seduced and overthrown by Satan! O! said they unto God, it is a royal thing to relieve the distressed; and the greater any one is, the more placable and gentle he ought to be. But Justice replied, If I be offended, I must be satisfied and have my right; and therefore I require, that man, who hath lost himself by his disobedience, should, for remedy, set obedience against it, and so satisfy the judgment of God. Therefore the wisdom of God became an umpire, and devised a way to reconcile them; concluding, that before there could be reconciliation made, there must be two things effected; (1.) A satisfaction of God's justice. (2.) A reparation of man's nature: which two things, must needs be effected by such a middle and common person that had both zeal towards God, that he might be satisfied; and compassion towards man, that he might be repaired: such a person, as having man's guilt and punishment translated on him, might satisfy the justice of God, and as having a fulness of God's Spirit and holiness in him, might sanctify and repair the nature of man. And this could be none other but Jesus Christ, one of the Three Persons of the blessed Trinity; therefore * Mercy requires an object in misery. + Favour and compassion. As man lay in ruins, by the fall guilty and unclean, there stood in the way of his salvation, by mercy designed, 1. The justice of God, which could not admit the guilty creature; and, 2. The holiness of God, which could not admit the unclean and unholy creature to communion with him. Therefore, in the contrivance of his salvation, it was necessary that provision should be made for the satisfaction of God's justice, by payment of the double debt mentioned above; namely, the debt of punishment, and the debt of perfect obedience. It was also necessary that provision should be made for the sanctification of the sinner, the repairing of the lost image of God in him. And man being as unable to sanctify himself, as to satisfy justice, (a truth which proud nature cannot digest,) the Saviour behoved, not only to obey and suffer in his stead, but also to have a fulness of the Spirit of holiness in him to communicate to the sinner, that his nature might be repaired through sanctification of the Spirit. Thus was the groundwork of man's salvation laid in the eternal counsel; the sanctification of the sinner, according to our author, being as necessary to his salvation as the satisfaction of justice; for indeed the necessity of the former, as well as of the latter, ariseth from the nature of God, and therefore is an absolute necessity. He, by his Father's ordination, his own voluntary offering, and the Holy Spirit's sanctification, was fitted for the business. Whereupon there was a special covenant, or mutual agreement made between God and Christ, as is expressed, Isa. liii. 10, that if Christ would make himself a sacrifice for sin, then he should "see his seed, he should prolong his days, and the pleasure of the Lord should prosper by him." So in Psalm lxxxix. 19, the mercies of this covenant between God and Christ, under the type of God's covenant with David, are set forth: "Thou speakest in vision to thy holy One, and saidst, I have laid help upon One that is mighty :" or, as the Chaldee expounds it, "One mighty in the law." As if God had said concerning his elect, I know that these will break, and never be able to satisfy me; but thou art a mighty and substantial person, able to pay me, therefore I will look for my debt of thee.* As Pareus well observes, God did, as it were, say to Christ, What they owe me I require all at thy hands. Then said Christ, "Lo I come to do thy will! in the volume of the book it is written of me, I delight to do thy will, O my God! yea thy law is in my heart," Psalm xl. 7, 8. Thus Christ assented, and from everlasting struck hands with God, to put upon him man's person, and to take upon him his name, and to enter in his stead in obeying his Father, and to do all for man that he should require, and to yield in man's flesh the price of the satisfaction of the just judgment of God, and, in the same flesh, to suffer the punishment that man had deserved; and this he undertook under the penalty that lay upon man to have undergone.† And thus was justice satisfied, and mercy by the Lord Jesus Christ; and so God took Christ's single bond; whence Christ is not only called the "surety of the covenant for us," Heb. vii. 22, but the covenant itself, Isa. xlix. 8. And God laid all * That is, the debt which the elect owe to me. Thus was the covenant made betwixt the Father and the Son for the elect, that he should obey for them, and die for them. † The Son of God consented to put himself in man's stead, in obeying his Father, and so to do all for man that his Father should require, that satisfaction should be made: farther, he consented in man's nature, to satisfy and suffer the deserved punishment, that the same nature that sinned might satisfy; and yet farther, he undertook to bear the very same penalty that lay upon man, by virtue of the covenant of works, to have undergone; so making himself a proper surety for them, who, as the author observes, must pay the sum of money that the debtor oweth. This I take to be the author's meaning; but the expression of "Christ's undertaking under the penalty," &c. is harsh and unguarded. upon him, that he might be sure of satisfaction; protesting that he would not deal with us, nor so much as expect any payment from us; such was his grace. And thus did our Lord Jesus Christ enter into the same covenant of works that Adam did to deliver believers from it:* he was contented to be under all that commanding, revenging authority, which that covenant had over them, to free them from the penalty of it; and in that respect, Adam is said to be a type of Christ, as you have it, Rom. v. 14, "Who was the type of him that was to come." To which purpose, the titles which the apostle gives these two, Christ and Adam, are exceeding observable: he calls Adam the "first man," and Christ our Lord the "second man," 1 Cor. xv. 47; speaking of them as if there never had been any more men in the world besides these two, thereby making them head and root of all mankind, they having, as it were, the rest of the sons of men included in them. The first man is called the "earthy man ;" the second man, Christ, is called the "Lord from heaven," 1 Cor. xv. 47. The earthy man had all the sons of men born into the world included in him, and is so called, in conformity unto them, the "first man:" the second Man, Christ, is called the "Lord from heaven," who had all the elect included in him, who are said to be the "first born," and to have their "names written in heaven," Heb. xii. 23, and therefore are appositely called "heavenly men;" so that these two, in God's account, stood * Our Lord Jesus Christ became surety for the elect in the second covenant, Heb. viii. 22; and in virtue of that suretyship, whereby he put himself in the room of the principal debtors, he came under the same covenant of works that Adam did; in so far as the fulfilling of that covenant` in their stead was the very condition required of him, as the second Adam in the second covenant. Gal. iv. 4, 5, "God sent forth his Son; made under the law, to redeem them that were under the law." Thus Christ put his neck under the yoke of the law as a covenant of works, to redeem them who were under it as such. Hence he is said to be the "end of the law for righteousness to every one that believeth," Rom. x. 4; namely, the end for consummation, or perfect fulfilling of it by his obedience and death, which pre-supposeth his coming under it. And thus the law as a covenant of works was magnified and made honourable; and it clearly appears how "by faith we establish the law," Rom. iii. 31. How then is the second covenant a covenant of grace? In respect of Christ, it was most properly and strictly a covenant of works, in that he made a proper, real, and full satisfaction in behalf of the elect; but in respect of them, it is purely a covenant of richest grace, in as much as God accepted the satisfaction from a surety, which he might have demanded of them; provided the surety himself, and gives all to them freely for his sake. And so, in relation to them, is called the "first man." |
