Chap. 1. Of the Gofpel-Covenant in general 83. Chap. 2. Of that Part of the Gospel-Covenant Chap. 3. Of that Part of the Gospel-Covenant which relates to Chrift our Redeemer, and Chap. 5. Of that Part of the Gospel-Covenant which refpects Man redeem'd; and first of Gofpel-Righteoufnefs in general, and then particularly of Imputed Righteousness 134. AN AN HELP For the Right Understanding of the SEVERAL DIVINE Laws & Covenants &c. OR the Better performance of this Work, that the Contents thereof may be more Easily and Clearly understood, it seems most convenient to obferve that Method, which follows the 3. Of the Second Covenant of Grace or of Eternal Part I. I. The Law of Nature, the first of All Laws that oblige Mankind; it is juftly to be rec 5. Of the State of the Gofpel from the Fall of Adam to the giving of the Law of Moses. 6. Of the Law of Mofes. A 7. Of the State of the Gospel from the giving of the Law of Mofes to the Full promulgation of the GoSpel, by our Lord JESUS Chrift and his Apoftles. The feven foremention'd Heads or Chapters fhall make up the former Part of this Work: the latter Part will be wholly taken up with explaining the Gospel. Covenant, as being the Chief Defign and End of this Treatife. This being briefly premis'd as to the Method made afe of in this Work, I proceed now with GOD's Affiftance to the Work it self. A CHAP. I. Of the Law of Nature. MONG the feveral Laws of GOD, whereby Mankind either of old has been, or ftill is, oblig'd to guide it felf, the first of All, as whole Being began with That of the Firft kon'd among the Man Adam, is the Law of Nature, which has the fame Divine Laws; and Common Author as Mankind it felf, namely GOD, why fo call'd. II. and therefore is justly to be reckon'd among the Laws of GOD. It is peculiarly ftyl'd the Law of Nature, forafmuch as it is founded in the Natural Relation of Man to GOD, as of a Rational Creature to his Creator; and alfo forafmuch as it becomes Known, or at least in it felf is adapted to become Known, to Mankind by the Natural Light of Reason. By which Account thereof it appears, that the Law Whom it obliges. of Nature, in refpect of Thofe whom it obliges, do's extend it felf to the Universal Race of Mankind: Every one, as being a Man or endu'd with Reafon, thereby becoming Bound by the Law of Nature, as being Known, or or in it felf adapted to be Known, to Him by the Light of Reafon, Hence thro' the feveral Ages of the World All thofe, who have not the Knowledge of any other Divine Law, ftand however Bound by the Law of Nature, and thereby fhall be judg'd at the Laft day, as we are plainly enough taught by St Paul, Rom, 2,1 2—16. Wherefore that young Divines may have Right Notions in Regard to fuch, as making no mall Part of Mankind, it seems Good fomewhat more fully to confider and explain the Law of Nature, at least as to the prin cipal Heads thereof that follow. Namely Part I. Chap. 1. III. In refpect of Thofe things to which the Law of Na- To what it obliges. ture obliges, it comprehends within the Compafs of its Obligation All those things, which Reason duly confulted will teach us to belong to the Duty we owe either GOD or Man.(! IV. of Nature. As to what Degree of Obedience the Law of Nature What Degree of obliges, for the Right understanding thereof it is necef- Obedience is refary to diftinguish between the State of Human Nature quir'd by the Law before and after the Fall. For whereas Reafon requires No more, than that our Obedience be Equal to our Abilities, it follows that as before the Fall the Law of Nature did require an entire and perfect Obedience, because that Human Abilities both as to Body and Soul were then entire and perfect in their Kind; fo fince the Fall the Cafe is much alter'd in one refpect, and confequently. in the other. For the Faculties or Abilities of Human Nature being not only weaken'd, but alfo in fome fort deprav'd by the Fall, hence it comes to pass, that after the Fall the Law of Nature did or could not exalt any longer an entire and perfect Obedience, as being altoge ther above the Ability then remaining to Man to perform. For it is a Primary and moft evident Dictate of Reason, that No one can be oblig'd to any thing that is altogether impoffible to be done by him. Moreover, Na ture being chang'd, there mult alfo of Neceffity be a Change in the Law of Nature, according to the Apoftle's way of Arguing, Hebr.7. 12. Whence it follows, that the Law of Nature, which related to Man in his State of Integrity, is Properly or in Reality different A 2 from Part I. Chap. 1. from the Law of Nature, which relates now to Man in his Faln State; and therefore that the Law of Nature can't be spoken of Both States Univocally or in the fame Senfe, but only equivocally or in different Senfes. Wherefore for the more Eafily avoiding fome Miftakes, it will be convenient exprefly to diftinguifh the Law of Nature into the Law of perfect or unfaln Nature, and into the Law of imperfect or faln Nature. According to which Diftinction Reason plainly teaches, that, as the Law of perfect Nature did oblige Man in his State of Perfection to a perfect Obedience; fo the Law of imperfect Nature do's or can oblige Man in his imperfect or faln State only to an imperfect Obedience, or fuch as is not free from Natural Failings. Where by Natural Failings I understand fuch as neceffarily arife from that Deprav'd Temperament of the Human Body, which follow'd upon and was occafion'd by the First Tranfgreffion, or (which is the fame) arife or proceed from the Lofs of that moft Exquifite Temperature, wherewith Adam was endu'd in his Creation; and which, had he not finn'd, he might have preferv❜d by Eating of the Tree of Life, defign'd by GOD to be granted to Him for that purpose, had he continu'd in Obedience to GOD's Command, as to Not eating of the Tree of Knowledge of Good and Evil. Wherefore fince the Failings we are fpeaking of, neceffarily proceed from the Very Nature of Faln Man, and confe quently can't be laid Afide, unless Man could withal lay Afide his Faln Nature, hence it follows that to fay, that Man now in his Faln State is oblig'd by the Law of Nature to a perfect or entire Obedience, is the fame in Effect as to fay, that Man is now oblig'd by the Law of Nature even to lay Afide his Nature. Which being evidently moft Abfurd or Difagreeable to Right Reafon, it is therefore to be concluded, that the Obligation of the Law of Nature to a perfect Obedience did long ago ceafe together with Man's State of Perfection; but that the Law of Nature ftill do's, and will for ever continue to oblige to fuch an Obedience, as is anfwerable to the Abilities of Faln Man. Somewhat more relating |