shall be joyned to the Lord in that day and shall be my people and I will dwell in the midst of them and thou shalt know that the Lord of Hosts hath sent me unto thee The Prophets describe the Psal 11. 1. Messiah to be the Sonne of David and Davids Lord The Lord said unto my Lord The Chaldee hath it The Lord said unto his Psal 110. 1. Word namely the Messiah or Christ who is the eternall Word of God by whom he made and doth conserve all things And in other places the Paraphrasts put the Word of God for God or Lord and that sometimes when the second person in Trinity is not necessarily to be understood and Isai 1. 14. my soul Targ. my word Jer. 1. 8. I am with thee Targ. my word Isai 45. 17. By the Lord. Targ. By the word of the Lord. Gen. 3. 8. The voice of the Lord. Targ The voice of the word of the Lord or the word the Lord Gen. 22 15 1â— I have sworne by my selfe Targ By my word Psal 103. 13. The Lord. Targ. The word of the Lord. Psal 16. 1. In thee Chald. In thy word Psal 103. 18. The Lord hath Targ. The word of the Lord. Gen. 31. 24. God came to Laâ—an Targ. The word came So Gen. 20. 3. Gen. 28. 15. I will be with thee Targ. my word shall be thy help Hos 1. 7. I will save them by the Lord their God Chald. I will redeeme them by the word of God their Lord. sometimes the word or promise they so render as Psal 119. 76. According to thy word unto thy servant where the Chaldee hath Memar And so Psal 130. 5. And in thy Word or promise I trust But if the second person be not ever meant by the word of God as the Paraphrast useth it yet certainly in many places it must be so understood and that this word was to be incarnate was most certainly fore-told Psalm 102. 11 26. Heb. 1. 10. For the very literall meaning of the Psalmist will enforce thus much that this place was to be meant of God not simply or absolutely but of God incarnate For the eternall duration of the God-head is not measurable by daies or yeares but the incarnation of the Sonne of God or his duration in the flesh may be accounted by number of yeares for the time past yet are his yeares as man to continue without end without any decay or diminution of that nature which he assumed And Psal 68. 19. Psal 103. 13 14 15 16 17. Tit. 3. 3 4 5 6 7. if out of any one place of the Psalmes where he doth intreat of the deliverance of the Church it doe appeare that the Messiah is true and very God by the same reason wheresoever he speaks of the deliverance of the Church God and the Messiah shall be the same But it is most certaine in sundry passages he that is God is also the Messiah And for that reason what is spoken of the mercy of God in the Psalme following may be understood not of the mercy of God absolutely or considered in the God-head only but the mercy of God to be incarnate to be made King and Judge of the earth which may be cleared by the very letter and circumstance of the text For the expected comfort whereupon this Psalmist pitcheth is this The Lord hath prepared his throne in the heavens vers 18. and his Kingdome ruleth over all And this is that Kingdom and that throne which Daniel fore-told that God long after his time would erect Da. 2. 44. To be born of God what is it but to Joh. 1. 12 13. be born of immortall seed what is that immortal seed wherof St Peter saith we are born again but the flesh and bloud of the Son of Isai 40. 6 7 â— man who is also the Son of God whose flesh is meat indeed whose bloud is drinke indeed which nouâ—isheth us not to a bodily but to 1 Pet. 1. 23 14. a spirituall and immortall life which presupposeth an immortall seed We are begotten and borne againe by the preaching of the Word as by the instrument or meanes and by the the eternall word that is by Christ himselfe as by the proper and efficient cause of our new-birth Thus much St Peters words in that place will enforce us to grant according to the letter For having before declared that the word of God by which we are borne againe doth live and endure for ever he thus concludes and this is the word which by the Gospel is preached unto you 1 Pet. 1. 25. Moses also and the Prophets did fore-tell that the Messiah or mercifull one or gracious Saint as he is called Psal 16. 10. should Psal 8. 6. Hâ—b â— 7. Psal 16. 10 Deut. 18. 15 16 17 18 19. Psal 110. 1 2 3. be made for a little time lower then Angels and after crowned with glory and honour and set over the works of the Lords hands that he should suffer death and rise againe be laid in the grave but not see corruption That he should be the great Doctour of the Church a Priest after the order of Melchisedech the King of Kings and Lord of Lords whom God would set upon his holy hill of Sion His death and resurrection Kingdome and Priesthood was prefigured by the Sacrifices and Serpent the Priest hood of Aaron and Kingdom of Israel But of these things more fully in the new Covenant This Covenant was made in Christ the promised Messiah in and through whom the faithfull obtained the blessings promised but according to the administration of this Covenant Moses was the Mediatour and herewith in this expression is embellished above the former The Law was ordained by Angels in the hand Lâ—v. 26 46. Deut. 5. 5. 27. 28. of a Mediatour Gal. 3. 19. that is by the labour and ministery of Moses which though some doâ—â—t of is yet confirmed from this that Christ reserves himselfe to be a Mediatour of a better Testament Heb. 8. 6. There is but one Mediatour true and spirituall scil Christ but Moses was a Mediatour only typicall The Mediation whereby men are truly and effectually united unto Christ cannot fall upon any person who is not endued with infinite power and vertue who is not God as well as man but the Mediation of Moses was of this use to shew what was the true manner of worshipping God but did not inspire force and power to follow it nor reconcile men to God but propound those things whence it might easily appeare that there is need of another reconciliation Moses an Israelite and part of that people with whom God made the Covenant was comprehended under the one part confederate but as he undertook the function of Mediatour imposed upon him of God he was not now simply an Israelite but a Mediatour interceding betwixt God and the people Israel that he might be a more illustrious type of Christ Moses was
17. of John ver 21. That the world may beleeve that thou hast sent me Some by the world in that place understand the elect who then were dispersed abroad or them that were to be converted from infidelity to the faith But because the word world in the whole Chapter is taken in another sence it is most naturall in this place to understand it as before for men that be of the world not illightened or converted to the faith and the word Beleeve to be put improperly for to acknowledge or confesse The sense is that the world although unbeleeving although Maldonat in Joh. 17. 21. Iansen hac 136. an adversary to me yet seeing the great love and concord of my Disciples may be compelled to beleeve that is to acknowledge and confesse that I was sent of God that is that I am not as now it thinketh a seducer but that I am truly sent of the Father or that the Infidels may by experience be convinced to confesse my glory and be compelled to acknowledge and confesse that thou hast sent me a Saviour into the world This sense is so plain and easie that we need not seek any further for the meaning but if we grant it to be meant of true and sound faith it will not follow thence that Christ made intercession for every man in the world that he might beleeve For the world is usually taken for men in the world indefinitely and not simply for every man nor yet for the greater part of men in the world There went out a decree from Cesar Augustus that all the world should be taxed Luk 2. 1. but this cannot be extended to every nation much lâ—sse to every man The Vide Psal 118. 10. 1 Chro. 14. 17. Jer. 27. 7. Dan. 2. 38. Matth. 10. 22. Rom. 15. Rev. 18. 3 23. impure spirits goe forth unto the Kings of the earth and of the whole world Rev. 16. 14. All the world wondred after the beast Rev. 13. 3. The whole world lyeth in iniquity 1 Joh. 5. 19. He was in the world and the world knew him not Joh. 1. 10. Behold the world is gone after him Joh. 12. 19. The Syriacke Interpreter vulgar Interpreter and Mannus the Greeke Paraphrast adde the universall particle and reade it the whole world But if the world be taken for every man in the world we must conclude that every man in the world did follow Christ and that no man in the world did know him They aske again what is it the Intercession of Christ required Psal 2. 8. Aske of me and I will give thee the heathen for thine Inheritance Is it not for unbeleevers to bring them to the faith and doth not Christ intercede for the comming of Gods Kingdome as he taught his Disciples to doe There is therefore an Intercession of Christ for them that beleeve But here we cannot find that generall Intercession of Christ they speake of that every man might come to the faith by fitting meanes but for the most part ineffectuall The prayer required in the second Psalme Arminius Armin. Orat. de Sacerdot Chr. referreth to the prayer which Christ offered to the Father for himselfe according to the commandement and promise of the Father Aske of me and I will give thee the heathen for thine Inheritance to which Promise of the Father Christ having respect said Father glorifie thy Sonne that thy Sonne also may glorifie thee as thou Joh. 17. 2. hast given him power over all flesh that he might give eternall life to as many as thou hast given him And from this prayer are to be distinguished saith he those supplications which with strong cries and teares he offered to his Father in the dayes of his flesh by those he craved to be freed from his Agony by this he prayeth that he might see his seed and that the will of God might prosper in his hand But howsoever it be the prayer spoken of in that place is absolute certain and effectuall for what God there promised Christ prayed for in particular and he was heard therein and therefore it cannot be applyed to that generall Intercession of Christ which they would maintaine as every man may plainly see They further reply that this Intercession of Christ Joh. 17. pertaineth to the application of Christs death that Christ maketh Intercession for beleevers and by the world they are signified who did or would contemne and reject Christ offered to them in the word of his Gospell as the word world is used in many other places Joh. 1. 10. and 3. 19. and 14. 17. 16. 8 9. 14. 22. But if it pertain to the application of Christs death it followeth thence that the death of Christ shall be applyed to them who were given unto him of the Father that in speciall manner he might lay down his life for them seeing Christ offered up himselfe a sacrifice to the Father for them and them only for whom according to his office of Mediatorship he made speciall Intercession If by the world obstinate contemners of the Gospell be understood what shall we thinke of them to whom the word of reconciliation was never sent or Christ offered in the Ministery of the Gospell are they partakers of the benefits of Christs speciall Intercession or is the death of Christ applyed unto them If only contemners of the Gospell be meant by the world for which Christ would not pray why should it be interpreted of speciall Intercession seeing our Saviour as they confesse neither laid down his life nor made generall Intercession for such as such that they might be brought to the faith or be partakers of the merits of his death Our Saviour in that his prayer opposeth the world to them that are given unto him of the Father and as to be given unto him of the Father notes somewhat precedent to effectuall vocation and lively faith though every one that is given unto him doth or shall beleeve so the world notes a state antecedent to wilfull contempt though they that be of this world if they live under the Gospell will prove themselves contemners Joh. 6. 37. All that the Father giveth me shall come unto me and him that commeth unto me I will in no wise cast out saith Christ But to come unto Christ is to beleeve in him by effectuall vocation Joh. 1. 10. The world knew not Christ but they were the world before they shut their eyes against the light and refused Christ offering himselfe unto them Joh 3. 19. They are the world who are not given unto Christ are not his sheep his people his brethren believe not in him be disobedient cast out though they never stubbornly contemned the Gospell because the sound therof never came into their eares that light never shined amongst them And now for conclusion of this argument let this one thing be added that if we search the Scripture we shall find no mention of this two-fold Intercession of Christ properly
died the Just for the unjust that is being just he was substituted for us unjust and suffered not only for our good as the Martyrs may be said to doe Isa 53 9 10. Rom. 5. 5 6 7 8. 1 Pet. 3. 18. 1 Cor. 1. 13. The same is demonstrated by this that Christ is said to be the Mediatour who gave himselfe a ransome for all men 1 Tim. 2. 5 6. that by redemption of transgressions which were under the former Covenant they that are called might receive the inheritance Heb. 9 15. and the mediation it selfe is joyned to the sprinkling of blood Heb 12. 24. so that none other mediation is to be understood then that whereby parties disagreeing are set at one Hitherto it is to be referred that we are said to be reconciled to God by the blood of Christ Rom 5. 10 11. 2 Cor. 5. 18. Ephes 2. 16. Col. 1. 20. whereby our conversion to God is not understood as if we who hated God before had now departed there from and did set our love upon him but that we which formerly were under wrath are restored into favour that which caused that seperation being taken away by the satisfaction of Christ and free condonation of grace Therefore Christ is called our Heb. 2. 17. sig ibi expiatiâ—nem sedeam quae fit placâ—ndâ— propitiatorie Rom. 3. 25. and propitiation 1 Joh. 2. 2. 4. 10. not a testimony of placation because God in Christ is made propitious unto us and not we propitious to God In Scripture God is said to reconcile the world unto himselfe according to the usuall manner of speaking wherein he that offendeth is therefore said to be reconciled because as he gave occasion to hatred so he hath need of reconciliation and the pacifying of him whom he hath Sophocles in Ajace 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dijs conciliari i. ipsâ—s reddere propâ—tios Punitio omnis qua talis sive impersonaliter spectata causam habet justitiam Dei. Procataâ—ctica verâ— causa sunt peccata itidem impersonaliter in genere spectata sine determinatione punitio verò quae pro alio est plane miseriâ—ordiae divinae opus est procatarctica vero causâ— sunt peccara nostra satisfâ—ctionem exigentia Voss resp cap. 12. offended although the reconciliation of them that be offended be not excluded The deliverance which we obtaine by Christ is called redemption which was made by the paiment of a price Rom 3. 24. Gal. 3. 13. Ephes 1. 7. Heb. 9 12. 1 Pet. 1. 18 19. Matth. 20. 28. Mar. 10. 45. 1 Cor. 6. 20. 7. 23. and redemption made by a price can be no other then by satisfaction or substitution as the Apostle saith Christ hath redeemed us from the curse of the Law being made a curse for us Gal. 3. 13. 1 Tim. 26. Faith and repentance and preaching of the Gospell come betwixt that we might obtaine spirituall deliverance from the captivity of sinne but no man will say that we are redeemed by them as by a price whereby we obtaine deliverance In the legall sacrifices sinnes were expiated no other way but by substitution how much more was Christ who is the bodie of those shadowes substituted for the sinnes of the faithfull Wherefore the Apostle saith Christ was appointed to make reconciliation for the sinnes of the people Heb. 2. 17. that is that by expiating the sinnes of the people he might pacifie God in the same sence wherein the blood of Christ is said to purge the conscience Heb. 9. 13 14. Therefore the Scripture useth those words in this businesse which note recompence and subrogation as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth both to pacifie and reconcile Gen 3. 20 Prov. 16 14. and to recompence or satisfie 2 Sam. 21. 3. Exod. 21 30. Psal 49. 8. and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to recompence or pay Gen. 31. 39. In the legall sacrifices there was a typicall expiation but the conscience was not purged nor sinne taken away or heavenly Heb. 9. 9 10. 4. 9. 23â— things sanctified by such sacrifices but the sacrifice of Christ was necessary by which things of so greaâ— moment were effected which was tipified by the legall sacrifices and was effectuall as a morall cause of Salvation before Christ was exhibited in the flesh And if the Fathers of the â—lâ— Testament were saved by Christ of necessity the satisfaction of Christ was true and reall for when it was not distinctly understood it could not profit them as an example or confirmation of doctrine but as a reall satisfaction only If Christ by his death had confirmeâ— his doctrine only and not Heb. 5. â— made satisfaction be had not died as a Priest whose office it is to offer sacrifice and make attonement but the Scripture sheweth plainly that Christ is our high Priest according to the order of Melchizedech Psal 110. 4. Heb. 7. 14 15. who hath offered up himselfe a sweet smelling sacrifice Ephes 5. 2. and sanctified us by one offering up of himselfe once for all Heb. 10. 11 12. And because the sacrifice of Christ may be considered either as he offered Heb. 9. 13 23. up himselfe for all the faithfull in generall his sheep and Church or as every particular faithfull man is comprehended under that universality and the good things purchased for all tend to the salvation of every singular beleever God would have the first should be shadowed forth by the anniversary sacrifice and some others which were offered for all the people the latter by the private sacrifices of every sinner Lev. 5. Exod. 29. 30. Christ then as Mediatour by his death hath made satisfaction for us and that true full reall satisfaction and not by a certaine fiction of Law or divine acceptilation as they call it For why did God exact the bloody death of his Sonne if it had pleased him to rest in any light satisfaction The Apostle concludes the sacrifice of Christ to be necessary because it is impossible the blood of Bulls and Goats should doe away sinnes Heb. 10. 4. which argument concludes not if Christ hath satisfied only as it pleased the Father to accept of his imperfect satisfaction as if it had been perfect The satisfaction of Christ was free because he was freely given to satisfie but the decree of God presupposed to shew his mercy and justice full satisfaction was necessary because sinne must be punished as the Law requireth or God is not true as in his promises so in his threatnings None other wages is appointed for sinne but death Rom. 6. 23. hence he that is dead is justified from sinne Rom. 6 7. But Christ suffered death and by death made recompence to justice for our debt and in that he died for sinne he died once Rom. 6. 9 10. He tasted death that by death he might destroy him that had the Heb. 2. 9 14 15. power of death that is the devill and deliver them who through feare of death
9. 24. God for them he doth also make request for them But Christ prayed not for all men professeth that he prayed not for the world Joh. 17. 9. He prayed for beleevers and them that should beleeve hereafter and testified that he would not pray for the rest And it must be observed that he prayeth for them that beleeve and shall beleeve as they were Gods and of God given to Christ which formally is not the same with beleevers though it be materially Joh. 6. 37 39. They answer to this argument that there is a two-fold intercession of Christ one generall for all men that they might beleeve The other speciall for beleevers that they might be glâ—ified If you aske the ground of this distinction they say Christ upon the Crosse prayed for his persecutours and them that put him to death Father forgive them they know not what they doe But if we search the Scripture we shall find no passage that saith Christ Luk. 23. 34. prayed for every man that he might beleeve nor is probable For if he aske faith for all men then absolutely or conditionally not absolutely for then all men should obtaine faith because Christ was absolutely heard in whatsoever he absolutely prayed for If upon condition doth he then pray to his Father that they might not resist the first grace offered or that they might beleeve if they doe not resist the first grace But if absolutely he pray that they might not resist then they doe not resist grace if conditionally that they might beleeve if they doe not resist then he prayeth that they might beleeve if they beleeve for not to resist the first grace is to obey it that is to beleeve Besides if Christ pray for all men that they might beleeve then also that they might enjoy the Gospell which is the meanes of faith and that either absolutely and they should enjoy the Gospell which we know they doe noâ— or upon condition as the right use of their naturall gifts or the piety of their progenitours or the like And then these conditions our Saviour doth pray for absolutely or upon condition or not at all If absolutely then all men should use their naturall gifts well because he is alwayes heard in that which he doth aske absolutely if not at all then it is not of grace that men use their naturall gifts well or some grace is given to men without the intercession of Christ And when the Gospell is vouchsafed to some that abuse their naturall gifts to others not did our Saviour pray that some should have the Gospell absolutly some conditionally or is the Gospell granted to some for the intercession of Christ to others without it although he make intercession equally for all men And if the Gospell be vouchsafed to some that abuse their naturall gifts why doth not God give the grace of faith also without that condition under which only Christ asked faith for them Moreover if Christ pray for all men that they may beleeve he asketh this for the vertue and merit of his passion or not If not then faith should not be given for the merit of Christ if he aske for the merit of his passion then he asketh it without any condition for Christ dâ—ed absolutely without conditioÌ„ for all men as they teach what Christ hath merited for all men that God giveth absolutely to every man Christ upon the crosse prayed for them that crucified him Luk. â—3 34. But that might be of private duty as man who subjected himselfe to the Law of God which requires that we forgive our enemies and pray for them that persecute us not of the proper office of a Mediatour who was to intercede for his people by suffering death and making request It behoved Christ as he subjected himselfe to the Law to fulfill all righteousnesse and so to pray for his enemies but that was not out of his proper office as Mediatour which was to offer up himselfe a Sacrifice or make intercession as our high Priest If any shall contend that this is to be referred to the proper Mediatorie intercession of Christ it will not prove the matter in hand for he prayed not for all and every man but for them that crucified him and that indefinitely not universally for them that were present at his crucifying and in simplicity of heart and not of affected ignorance resisting the evidence of the Spirit speaking by Christ and by miracles giving testimony to his doctrine in obedience to the commandement of the Superiours did crucifie him but not for all them that had any hand in his death He prayeth not that they might beleeve if they were not wanting to themselves but prayeth for forgivenesse for them that had abused naturall gifts and supernaturall meanes of grace so that it cannot be referred to that generall Intercession they speake of with any shew of reason Some answer the sense of the words is only this Father seeing they have sinned of ignorance let them not be punished with that punishment which the thing they have done deserveth which was without all hope to be blinded hardened and cast off but let them not for this sin be in this state but shew mercy on them that they may be in possibility of repentance pardon and grace which intercession answereth Christs dying as it respecteth all which was to possibilitate their Salvation But this exposition is new and straitned and cannot be confirmed by any circumstance of the place or signification of the word forgivenesse and if it be granted will not sute with their purpose For Christ died not to possibilitate the Salvation of every man that had or should abuse naturall gifts and supernaturall meanes as the rulers of the people which stirred up the people to desire Jesus that he might be crucified nor prayed for every man that had so fearfully abused the meanes of grace by wilfull and affected ignorance if not worse that he should not be given up to blindnesse and hardnesse of heart If any man shall be bold to affirme either of these we must desire better proofe then his bare word before we can yeeld assent If it be said the persons for whom Christ prayed were not in a state capable of remission or pardon because they were impenitent Corvin in Mol. cap. 27. pag. 7. and unbeleevers Corvinus answereth that we must understand the condition if they repent And by the same reason he might aske salvation for all men scil if they repent and beleeve And how then doth this Intercession differ from that which they say was speciall for the Salvation of beleevers Surely to aske the pardon of their sinnes that repent doth rather pertaine to speciall Intercession whereby the salvation of them that beleeve is prayed for then to the generall wherein the faith of all men is craved An example of this generall Intercession wherein Christ prayeth that all men might beleeve in him we have they say in that
by grace and adoption then he that was the Sonne of God by nature who fitter to repaire the Image of God decayed in us then he by whom at first man was made after the Image of God Thus Christ was a fit and equall middle person conjoyned by the bands of friendly society and peaceable agreement with both the parties God and men that he might be a Mediatour of reconciliation and peace betweene God and man He tooke unto him the sanctified nature of man that therein he might draw neere unto men and be the root of them that are sanctified and retained the nature of God that so he might not depart from God Here it is questioned according to which nature Christ is Mediatour whether as man only or as God and man That he is a Mediatour according to the concurrence of both natures in the unity of his person it is confessed by all for if he were not both God and man he could not mediate between God and man but whether he be a Mediatour according to both natures concurring in the worke of Mediation there be some that make question Our resolution is that Christ is Mediatour according to both natures the humane nature doing that which pertained to the humanity Bellar. de Christ lib. 5. cap. 7. § Potest tamen and the divine nature that which pertained to the divinity but the humane and divine both concurring to produce one act or work of Mediatorship As the divine and humane nature concurre to make one Christ so the acts of the divine and humane Plura principia ad operationem unam possunt concurrere Lun ibid. cap. 7. not 1. nature distinct in vertue and operation by co-operation concurre to make up the same work of Mediation Some of the works of Christ the Mediatour were the works of his humanity in respect of the thing done and had their efficacy dignity and value from his divinity in that they were the works of him that had the divinity dwelling bodily in him and some the works of his divinity the humane nature concurring only instrumentally as the remitting of sins the giving of the Spirit the raising of the dead and such like The works of Ministery the Sonne of God Iâ—n cont 2. l. 5. cap. 5. not 29. performed them in the nature of man It was the Sonne of God and Lord of life that died for us on the Crosse but it was the nature of man not of God wherein he died The works of Authority and power were all performed by the divine nature yet not without an instrumentall concurrence of the nature of man Christ suffered as man but the divine nature did support and sustaine the humane He died as man as God he overcame death conquered and rose againe as man he was made an offering for our sins the worth and value of the Sacrifice was from the divinity The two natures in Christ be distinct in their essence and Iâ—n Paral. lib. 3. in cap. 9. Hebr. properties and so in their operations that we must not imagine one action of both natures but as the natures be united in one person so the operations concurre to make up one work of a Mediatour Many chiefe necessary and essentiall acts concerning our Iun. animad in Bell. contr 2. l. 5. ca. 3. not 9 reconciliation with God are from the Deity of Christ as from the next proper immediate and formall beginning The Incarnation of Christ is from the Deity which did assume the humanity which when it was not could not assume it selfe The manifestation of God was a work truly divine from the humanity of Christ as an instrument from the Deity as the true cause Christ as Joh. 1. 18. Matt. 11. 27. man teacheth as an instrument and Christ the Word teacheth as Mediatour for he is not only Mediatour who supplyeth the roome of an instrument but the Deity did move the humanity as his instrument that is personally united and not as anothers Joh. 10. 18. To lay down his life passively belongs to the flesh to lay down his life or soule actively to the word The resurrection of Christ is Iun. ibid. cap. 6. not 1. Rom. 8. 34 and 4 25. Rom. 1. 4. Mar. 2. 10. Joh. 15. 26. and 16. 7. an essentiall part of our Redemption but Christ rose not by the propriety of his flesh but by the power of his Deity Christ as Mediatour performed many divine acts but the humanity alone cannot be the beginning of a divine act as Christ as Mediatour hath authority to forgive sins to send the holy Spirit not meritoriously alone as Bellarmine distinguisheth but efficiently to conjoyne us unto God and bring us to salvation Christ as Mediatour is the King and Head of his Church which dignity and office Meritum Meâ—â—ationâ—â— est Mediatio personae cannot agree to him that is meere man For the Head is to give influence of sence and motion unto the body and Christ gives supernaturall sence and motion unto his mysticall body and that both by way of efficiency and by way of disposition fitting us that an impression of grace may be made upon us He prepareth and fitteth men to the receipt of grace by the acts of his humanity A tâ—ta quidem Trinitate datur Spirituâ— sed ad personam Mediatoris haec actio terminatur quoad 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in which he suffered death and dying satisfied Gods wrath removed all matter of dislike procured the favour and acceptation of God and so made men fit to receive the grace of God and to enjoy his favour He imparteth and conferreth grace by the operation and working of his divine nature it being the proper worke of God to enlighten the understandings of men and to soften their hearts If it be alleadged that there is nothing that one person of the Trinity doth towards the creatures but they all doe it and consequently that those things which Christ did in his divine nature pertained not to the office of a Mediatour being common to all the Persons The answer is though the action be the same and the worke done by them yet they differ in the manner of doing it For the Father doth all things authoritativè and the Son subauthoritativè as the Schoole-men speake that is the Father as he from whom and of whom are all things the Son as he by whom are all things not as â—y an instrument but a principall efficient And in this sort to quicken give life and to impart the Spirit of Sanctification to whom he pleaseth especially with a kind of concurring of the humane nature meriting desiring and instrumentally assisting is proper to the Son of God manifested in our flesh and not common to the whole Trinity As the second person in Trinity did assume our nature and not the Father or the holy Ghost and as Christ is the Head of the Church not the Father or the holy Spirit so he
and charge which was now greater then God laid upon the first Adams shoulders To have put the prime right of the Covenant upon every particular had left occasion to infinite fals and withall opened a gâ—p to dis-union which the Lord abhorreth To have chosen out a meere creature and under the fall how could he have made satisfaction for sinne formerly committed or free himselfe from the bondage of Satan Therefore that the Promise might be sure to the Heires of Promise God puts this honour and charge upon Jesus Christ who was the seed to come to whom the Promises were made and in whom all the Promises for all his brethren are Yea and Gal. 3. 19. 2 Cor. 1. 20. Amen The parties who are to partake of the benefits promised are inclosed in the woman as the Mother of the good or rather under the former terme the womans seed For the word seed Gen. 4. 25. and 21. 13. is sometimes taken for one but often collectively which must be judged by the circumstances of the place Now in this Text by the woman is meant Eve and by the seed of the woman the posterity of the woman those scil which degenerate not into the seed of the Serpent which is proved The Papists reade it Ipsa contrary to all Hebrew copies and all circumstances of the Text. The Septuagint translates it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Châ—ysast Hom. 17. in Gen. haâ—h 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 though his Latine Interpreters hath made him say Ipsa Iren l. 3. advers haeres c. 38. seemâ—s to have read it Ipsum Andradius def l. 4. Comas l. 2. c. 15. Cajetan Steuchâ—â— Cosmop in Gen. â— 3. Pagnine Ar. Montanâ—â— Sacraboscus Francis Georg. tom 1. Pathemat probl 15. Felisius eâ—ucidat Gen. 17. 2. Gal. 3. 16. Decal praec 1. c. 49. Riber in Heb. 1. 15. de Tempt l. 2. c. 2. Perer. in Dâ—â— cap. Lindan de opt genere interpretandi l. 3. pag. 126 127. dislike the reading Sâ—e Cypr. sect Adversus Iudaeos l. 2. c. 9. Panel Leo. Sermo 2. de Nativ Dom. Rainold praefat de Idol Rom. §. 6 by the opposition of seeds there made For as the seed of the Serpent must be taken collectively so also the seed of the woman that the opposition may be fit But by the Serpents seed are meant not only venomous beasts but wicked men 1 Joh. 3. 12. And the enmities fore-spoken of do pertaine to all the godly posterity of Eve even from the beginning so that the faithfull who lived before the manifestation of Christ in the flesh cannot be excluded but they must be understood under the name of the seed Christ peculiarly was the seed of the woman but the faithfull are comprehended under that title also the seed of the woman is to be taken collectively but so as it doth comprehend them only who are not the Serpents seed but opposite to them Christ properly is the seed by which the Promise is to be fulfilled the faithfull are the seed to whom the Promise is made The Promise is made to the faithfull and they are and shall be partakers of the Promiseâ— but Christ only is the cause of the blessing to be communicated Christ and the faithfull are comprehended under one kind of seed spirituall not carnall but Christ the principall who in that seed doth so excell that in him he doth bring all the seed of Abraham according to the Spirit unto unity the faithfull are the seed also as they shall inherit the Promise in and through Jesus Christ The worke of Christ the womans seed is to bruise the Serpents head which is a phrase of speech fitted to the condition of the Serpent which is obnoxious to this hurt when he is compelled to creep on the ground that his head should be crushed and bruised by the feet of men And thereby is signified that Christ should destroy death and him that had the power of death that is the devill Heb. 2. 14. that he should destroy the workes of the devill Joh. 12. 3â— 1 Joh. 3. 8. And this is true of the faithfull alâ—o by communication with Christ Christ hath bruised the Serpents head by his owne power but the faithfull overcome by the power of Christ The victory is common to all the seed but the author of victory in the seed is he who is the Head and chiefe and to whom as to an Head the unity of all the rest is reduced Ye have overcome the evill one Rom 16. 20. Luk. 11. 21. 1 Joh. 2. 13. By bruising the Serpents head we must not only understand the deadly wound given to the actors person and his instruments but the desolation of those workes which the Tempter had by the fall planted in the nature of the fallen creature as pride vanity ignorance lust c. 1 Joh. 3. 8. Ephes 2. 15. Now the nature of the fallen creature is such that if you continue his being and remove off him the workes of the Serpent you must necessarily bring in the contrary habits of Grace and goodnesse as of knowledge faith love feare and other Graces of the Spirit So that under this one blessing is comprehended whatsoever is necessary to spirituall blessednes For if Sathan be vanquished the curse of the Law is removed sinne is pardoned the Image of God repaired spirituall freedome and adoption obtained and everlasting happinesse shall in due time be possessed All these blessings which concurre to make up perfect happinesse are inseparably linked and the possession of any one is an undoubted pledge of the rest in due season to be injoyed So the Apostle saith God that cannot lie promised eternall life before the world began or rather Tit. 1. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mead. in Ap. 14. 6. ante tempora saecularia that is from the beginning of ages scil in that famous promise of the blessed seed It seemes somewhat harsh to interpret the word promised by decreed to promise and therfore it is better to referre it to this promise made from the beginning of the world And it is manifest by this phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he meaneth nothing but what the same Apostle signifieth by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 15. 25. and nothing is signified thereby but what elsewhere the same Apostle doth intimate by this phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ephes 3. 9. and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Col. 1. 26. and that notes the same that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Act. 15. 18. as Ier. 28. 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heb. 7. 24. and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heb. 13. 8. are the same But this phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in it owne force and propriety doth not signifie from eternity Luk. 1. 70. Act 3. 21. But how must the Serpents head be bruised even by Christs suffering death to satisfie revenging Iustice which was offended by transgression under the former Covenant This is expounded under this terme of bruising his heele by the
Serpent and his seed which worke and labour of love is typified in the blood of the Sacrifices executed in his crosse and passion The devill and all his instruments the Scribes and Pharisees and Romanes whom Christ calleth the children of the devill laboured mightily to bring him to the crosse supposing they had gotten full conquest when he was The very fight it selfe was triumph while the Devill â—an with all his might against Christ he killed himselfe Angry Bees stinging once make themselves drones forever So Satan laid in the grave but when they hoped to have vanquished him the Kingdome of darknesse was utterly overthrowne Sathan sin and death were conquered and taken captive and whatsoever might be brought against us was taken away as the least bill or scroale Col. 2. 14 15. 1 Ioh. 3. 8. 1 Pet. 3. 18. Christ was wounded in the heele but by the power of his divine nature he soon recovered of his wound being put to death concerning the flesh he was quickned by the Spirit and liveth through the power of God 2 Cor. 13. 4. 1 Pet. 3. 18. But by the wound he received he wounded his enemies irrecoverably he bruised the head of the Serpent which wound is deadly He spoyled principalities and powers and made a shew of them openly And it is not improbable that in reference to this promise that Christ by his death should conquer and subdue the enemies of our Salvation he is said to be the Lamb slaine from the foundation of the world Rev. 13. 8. For what can we understand by that phrase from the foundation of the world but froÌ„ the beginning which cannot note eternity which is without beginning for then from the beginning should be as much as before all beginning or without beginning But seeing the death of Christ to vanquish and subdue the enemies of our soule is published in this ancient and famous promise ever renowned in the Church of God in reference to it it may be said that he was slaine from the foundation of the world These words doe containe a manifest distinction betwixt the seed of the woman and the seed of the Serpent and a promise of assured victory to the seed of the woman over Sathan and all spirituall enemies to be administred according to the decree of God So we reade that the names of some are written in the booke of life from the foundation of the world Rev. 17. 8. that God hath saved some and called them with an holy calling not according to their workes but according to his owne purpose and grace which was given them in Iesus Christ before the times of the ages 2 Tim. 1. 9. that God hath from the beginning chosen some to Salvation through sanctification of the Spirit and beliefe of the truth 2 Thes 2. 13. In all which passages that choosing writing and calling is to be understood which is taught in this famous promise whereunto they seeme to be referred For the phrase is from the beginning or the beginning doth sometimes note the time of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the constitution of the Iewish Church and its policie presently from the going out of Egypt as Psal 74. 2. Remember the Congregation which thou hast purchased of old LXX 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies also the beginning of the dispensation of the Gospell preached of Christ himselfe for then a new manner of revelation of the Doctrine of the Gospell was brought in Luk. 1. 2. Also from the beginning is as much as from the beginning of the world from the foundation of the world or at least little after the beginning of the world Ioh. 8. 44. the devill is said to be a murderer from the beginning and to sinne from the beginning 1 Ioh. 3. 8. The word beginning absolutely and precisely put is taken one of these wayes but with an addition or restraint from the circumstances of the Text it imports some other beginning as of the preaching of the Gospell to this or that place or people or the like as Phil. 4. 15. 1 Ioh. 2. 7 8 23 24. But this phrase from the beginning never imports from eternity in any passage of Scripture and it is somewhat strange to interpret the beginning of duration by eternity which is essentially and absolutely without beginning of duration Now when the Apostle saith God hath chosen the Thessalonians from the beginning what can we understand thereby but God hath manifested some outward declaration of their election according to this famous promise made to Adam and Eve that the seed of the woman should breake the Serpents head Some would referre it to the time that the Gospell was preached amongst them or to the time of their effectuall calling but the word beginning precisely and absolutely put is never so taken neither can it be said that the Thessalonians were chosen as soon as the Gospell was first preached unto them for it may well be that it was often preached unto them before they believed nor from the beginning of their effectuall calling if as they would have it the faithfull persevering not simply the faithfull be the object of Gods Election Of the other Texts alleadged the same may be said unto which the foresaid answer can in no sort be fitted so that we may conclude in all the fore cited passages there is an apparant allusion to this grand ancient promise of mercy prclaimed immediately upon the fall setting forth a manifest difference betwixt the seed of the woman and the seed of the Serpent according to the election of God Besides in these words is implyed a Covenant consisting of a promise and stipulation made not internally alone with the heires of promise but externally administred offered unto and accepted of all the members of the Church viz. of Adam and Eve and all their posterity that were dedicated to God by them or did accept or receive the promise of mercy If no Covenant had been made there could have been no Church nor pleasing service tendered unto God If this Covenant had not been externally administred no unregenerate man could have been in the Church nor have communion in the ordinances of Religion But by vertue of this Covenant Cain as well as Abell offered Sacrifice unto God as a member of the Church and after his Sacrifice was rejected he heares from God If thou dâ— Gen. 4. â— 4. well shalt thou not be accepted which is a promise of the Covenant that tooke place after the fall for the former Covenant made no mention of mercy to be vouchsafed to the delinquent upon repentance nor of acceptance after transgression Of this Covenant there be two parts first a promise 2. a stipulation The promise is that God will pardon the sinnes of them that repent unfainedly and believe in his mercy which he doth truly promise to all in Covenant and effectually bestow upon them that be heires of the promise 2. The stipulation is