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
all men unto justification of life Rom. 5. 18. Who is he that condemneth It is Christ that died yea rather that is risen againe Rom. 8. 34. I am come that they might have life and that thâ—y might have it more aboundantly Joh. 10. 10. In this was manifested the love of God towards us because that God sent his only begotten Sonne into the world that we might live through him 1 Joh. 4. 9. By the which will we are sanctified through the offering of the body of Jesus Christ once for all Heb. 10. 10. For by one offering he hath perfected for ever them that are sanctified vers 14. The passages of Scripture are plentifull which testifie application to be the end of Christs death for he died to establish and ratifie the everlasting Covenant of grace Heb. 9. 15 16 17. to abolish him that had the power of death that is the devill Heb. 2. 14 15. conquer death 2 Tim. 1. 10. destroy and kill sinne Rom. 6. 10. sanctifie his people through the truth Joh. 17. 19. give life unto the world Joh. 6. 33. redeeme us from the curse of the Law Gal. 3. 13. and from all iniquity Tit. 2. 14. obtaine eternall redemption Heb. 9. 12. that we might be made the righteousnesse of God in him 2 Cor. 5. 21. that he might deliver us from this present evill world Gal. 1. 4. that being dead unto sinne and alive unto God Rom. 6. 4 5 6. we might not live to our selves but unto him which died for us and rose againe 2 Cor. 5. 15. and that we might receive the adoption of sonnes Gal. 4. 5. And it is absurd to reason it selfe that Christ by the decree of God should purchase that for men which is not given unto them that he should acquire what they obtaine not that by divine imputation Christ should die for every man when the merits of Christ be not communicated unto them that the promised seed should be given to Abraham no blessing or multiplication following If Christ have purchased a new Covenant faith redemption reconciliation for every man without question they are or shall be delivered from the condemnation and dominion of sinne the Spirit is given or shall be given to abide with them they arâ— or shall be renewed after the Image of God If Christ be a King he hath a Kingdome subjects and territories wherein he doth exercise his regall power He is a King not only in personall right or to punish enemies but a King to feed and rule a people God hath given his Sonne the uttermost parts of the earth for his possession and shall men with-hold it Shall God give men unto Christ and shall they detaine themselves from him If Christ came to destroy the workes of the devill that is sinne as the Apostle shewes 1 Joh. 3. 8. Joh. 8. 41 44. and to deliver men from the feare of death and the devill shall we not thinke that Satan is cast downe and death abolished Christ is a Saviour as in merit so in efficacy else should his purchase be in vaine the end of his comming into the world be uncertaine his purpose in laying downe his life be frustrate and Christ should merit by the appointment of God what God doth not give therfore the impetration of righteousnesse must not be plucked from the application nor doth the giving of benefits purchased by the death of Christ depend upon the pleasure of men any more then the acquisition doth Betwixt the purchase and application of Christs death faith comes between but that faith is merited by the death of Christ and for Christ vouchsafed to them for whom he died Tit. 3. 6. Ephes 1. 3. Phil. 1. 29. Ephes 6. 23. Some have answered that all men are the sheep of Christ as the dispersed torne and devoured of evill pastors and beasts of the field and the seduced and destroyed are acknowledged to be sheep Jer. 23. 1 2. Ezek. 34. 5 6. But the Prophets speake only of the people of the Jewes which at that time was distinct from the Gentiles as the flock and inheritance of the Lord so that hence nothing can be gathered but that they who live in Christs Church and fold are his people and sheep of his pasture Againe the Scripture speakes of the sheep of Christ two wayes according to vocation or according to election According to vocation they are sheep who externally pertaine to the number of Gods people and the Church according to election Jer. 23. 3. Rom. 9. 27. Ezek. 34. 5 6. many sheep are without many wolves within and many sheep within many wolves without Although there be a distinction betwixt the merit of Christ by his obedience even to death and his intercession yet one of them cannot be separated from the other for he maketh intercession for them to his Father for whom he hath merited reconciliation by his death and we cannot thinke he should lay downe his life for them for whom he would not pray If we looke unto the signification of the words Mediatour and Intercessor note the same thing and if Christ have put himselfe betwixt the wrath of God and man to obtaine reconciliation by making satisfaction to offended justice can it be thought he will not request that for the virtue of his sacrifice they for whom he hath satisfied might be accepted of the Father If we looke to these two functions of Mediation suffering death and making intercession they are conjoyned in Scripture It is Christ that Rom. 8. 34. died yea rather that is risen againe who is even at the right hand of God who also maketh intercession for us If any man sinne we have 1 Joh. 2. 1 2. an Advocate with the Father Iesus Christ the righteous and he is the propitiation for our our sinnes Christ is our Advocate if he be our propitiation if we will receive the testimony of the Apostle and not separate things that God hath conjoyned Incredible it is that Christ out of his incredible love should vouchsafe to lay downe his life for them as well as others for whom the time of his passion being at hand he would not power out a prayer How these two be conjoyned in the intention of our Saviour sc to pray Joh. 17. 19. for men and to offer himselfe a Sacrifice for them may appeare by the words of our Saviour himselfe for these I sanctifie my selfe that is for these am I prepared to offer my selfe that they might be sanctified by the truth for these that is them for whom he prayed And if Christ had intended to offer up himselfe an holy and propitiatory sacrifice for the sinnes of all and every man he would rather have prayed his Father to accept his sacrifice for all men then professe that he prayed not for all men For whom Christ hath offered up himselfe a Sacrifice to put away sinne for them doth he appeare before God in heaven and if he doth appeare before Heb.
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
mediatory one generall the other speciall which some of late have devised but that he makes Intercession for all and every of them that are given unto him of the Father and only for them and that his Intercession is ever certain and effectuall as when he saith to Peter I have prayed for thee that thy faith faile not and to all the Luke 2â— â—2 Joh. 14. 10. Apostles I will pray the Father and he shall give you another comforter that he may abide with you for ever And when we heare from Christ himselfe that according to the proper office of his Mediatorship he makes Intercession only for them that are given unto him of the Father we may conclude that in speciall manner he offered up himself a sacrifice to the Father for them only Other arguments are alleadged for confirmation of this truth which who list may reade at large in sundry Treatises of this matter â— but it would be too long to insist upon each particular therefore here I will breake off this controversie and proceede to that which followeth in this intended discourse CHAP. III. How Christ hath fulfilled the office of Mediatour or how he is the Mediatour of the New Testament IN the fulnesse of time the eternall Sonne of God took unto him our nature and became God and Man in one person that he might be an equall middle person between God and man The necessity of a Mediatour appeares in this that man is guilty and God true and righteous If man had continued in his integrity he had stood in no need of an expiation if God had been unrighteous in the passages of mans sinne there had been due unto him no just debt of satisfaction But seeing man created good but mutable did willingly and by voluntary choice transgresse that Law under the precepts whereof he was most justly created and unto the malediction whereof he was as necessarily and righteously subject if he transgressed and God was purposed not to suffer sinne to passe utterly unrevenged because of his great hatred thereunto and of his truth and the Law which he had established against it of necessity either God must execute the severity of his Law whereby the creature should everlastingly loose the fruition of him and he should likewise loose the service and voluntary subjection of his creature or some course or other must be found out to translate this mans sinnes on anothers person who may be able to beare them and to interest this mans person in that others righteousnesse which may be able to cover him Of necessity a Mediatour must be found out to stand between God and man who must have one unto whom and others for whom and in whose behalfe and somewhat wherewith to make satisfaction to offended justice In regard of God towards man he must be an officer to declare his righteousnesse and in regard of man toward God a surety ready to procure pardon and deliverance not by favour or request but by way of satisfaction He must be one with us in the fellowship of our nature passions infirmities and temptations that so he might the more readily suffer for us who in so many things suffered with us and one with God the Father in his divine nature that so by the vertue of his sufferings and resurrection he might be able both to satisfie justice to justifie our persons to sanctifie our nature to purifie and perfume our services to raise our dead bodies and to present us to his Father a glorious Church without spot or wrinkle He must be man pure and undefiled man that he might suffer it being no way fit that one having no communion with another should make satisfaction by suffering for anothers fault Man pure and undefiled otherwise he could not have satisfied for himself much lesse for them that had so grievously offended He must be man that he might have compassion on them that come unto God through him and pure and undefiled that his Sacrifice being pure and without spot might be acceptable and pleasing to provoked justice He must be God that he might beare the weight of Gods wrath without sinking under it be the King and Head of the Church defend his people against the enemies of their Salvation send forth his Spirit into the hearts of his redeemed and receive from them such divine worship as was due to so great and gracious a Saviour He must be man our neere kinsman that he might have right of redemption be a mercifull and faithfull high Priest in all things like unto his brethren He must be God that by his death he might overcome death and him that had the power of death that is the devill free us from the guilt of sinne and curse of the Law and preserve his redeemed unto his everlasting Kingdome He must be God and man in one person and so of a middle condition between God and us in that both the natures of God and man doe concurre and are conjoyned in his person that he might joyne God and man in a firme and stable Covenant of friendship and reconciliation and be the root fountaine and beginning of supernaturall and spirituall being in whom the whole natâ—â—â— of mankind should be found in a more eminent sort then it was in Adam The horrour of sinne was so grievous the curse of the Law so terrible the price of redemption so great that a meeâ— creature could not take away the one or pay the other and that man might not fall away as he had done under the former Covenant our Mediatour who was the foundation of this new Covenant did assume our humane nature unto his divine person Therefore the eternall Sonne of God being ordained of the Father to this office of Mediatorship that he might intercede between God and man and joyne God and man in one did assume our nature into the unity of his person and was born of a woman that he might save and call sinners and redeeme them who were under the Law Gal. 4. 4. and shut up under the curse of the Law The second person in Trinity the Son of God by nature the Image of the Father by whom all things were made was made man that he might renew what was disordered by sinne and make us the sonnes of God by grace and adoption who were by nature the children of wrath it being fit our redemption should be wrought by the Sonne and sealed by the holy Spirit For whereas a double mission was necessary the one to reconcile the other to give gifts to reconciled friends the Father being of none sent his Sonne the first proceeding person to take our nature and make satisfaction the Father and the Sonne both send the Spirit the second proceeding person to seale up them that Christ hath redeemed by his bloud And who was fitter to become the Sonne of man then he that was by nature the Sonne of God who could be fitter to make us the Sonnes of God
seeke attonement and to walke sutably He doth remove the guilt of sinfully from the conscience of the offending brethren Heb. 9 14 15. He is potent with God to satisfie revenging Gal. 3. 13 14. justice by presenting his bloud to remove the curse of the Law that those which are called might receive the inheritance He alone hath in his owne person performed obedience to the broken Law of God and fulfilled all righteousnesse and by his crosse hath cancelled the hand-writing that was against us and broken downe the partition and slayed hatred and enmity betwixt the brethren Ephes 2. 14 15. But of this more hereafter The Fathers received Heb. 11. 13 14. not the promises but saw them afarre off and were perswaded of them and saluted them with great sweetnesse but under the new Covenant we have recived the promise God hath sent his Son into the world borne of a woman and made under the Law and openly manifested him to be the Son of God And if Gal 4. 4 5. the appearing of Christ God and man did adde much to the joy and comfort of the Saints in glory the manifestation of Christ in the flesh must adde to the faith and comfort of them that waited for the salvation of Israel The Incarnation of Christ was the day of his Coronation and of his espousals wherein in speciall manner Cant. 3. 11. he contracted him unto his Church Goe forth O ye daughters of Zion and behold King Salomon with the crowne wherewith his mother crowned him in the day of his espousals and in the day of the gladnesse of heart The Fathers expected deliverance from the curse of the Law and to inherit the promises in and through the Messiah and the Sacrifices did prefigure and Prophets fore-tell the death of the Messiah but we may well thinke the faithfull did not distinctly understand how the Saviour promised was to satisfie justice and by death to overcome him that had the power of death But in the new Testament we learne expressely that Christ is made of God unto us wisdome righteousnesse sanctification and redemption how he satisfied justice by one oblation of himselfe removed the curse of the Law destroyed him that had the power of death purchased the promised Spirit and ratified all the promises of the Covenant by his death and bloud-shed Heb. 9. 15. Thirdly He is entred into heaven appeareth before the Father and maketh request for his people unto which there is pre-required a power and prevalencie over all his enemies to breake through the guilt of sin the curse of the Law and the chaines of death with which it was impossible that he should be held And this power of Christ was shewed in his Resurrection wherein he was declared to be the Son of God with power Rom. 1. 4. and in his ascension wherein he led all his enemies captives Ephes 4. 8. and in his sitting at the right hand of God farre above all principalities and powers Ephes 1. 19 20. All which did make way to the presenting of his Sacrifice before the Mercy-seat which is the consummation of it and without which he had not been a Priest We have such an high Priest saith the Apostle as is set downe at the right hand of the Majestie in the heavens for if he were on earth he should not be a Priest seeing that there are Priests which offer gifts according to the Law Heb. 8. 1 4. Christ our high Priest having offered up himselfe an expiatory Sacrifice once for all by his divine power rose againe from the dead and is entered into the very heavens to appeare in the presence of God for us Heb. 9. 24. Levit. 16. 11 15. It was the same continued action whereby the Priest did offer without the holy place and did then bring the bloud into the holiest of all Heb. 13. 11. For the reason why it was shed was to present it to the mercy-seat and to shew it unto the Lord there Heb. 9. 8. Inchoari potest functio veri Sacerdotis stante typico Sacerdotio perfecta esse non potest illo staÌ„â—e Oblatio peracta in terra perfectissima fâ—it sed perfectione partis non perfectione totius Aliud est offerre in terra aliud peracta oblatione manere in terra Heb. 1. 3. 10 5 6 9. 1â— 1 Cor. 5. 7. So Christs act or office was not ended nor fit to denominate him a compleate Priest till he did enter with bloud and present his offering in the holiest of all not made with hands Heb. 9. 24. And therefore he had not been a Priest if he should have continued on the earth for there was another Priest-hood there which was not to give place but upon the accomplishment of his for the whole figure was to passe away when the whole truth was come Now Christs oblation was the truth prefigured in the Priests sacrificing of the beast and his entrance into heaven was the truth prefigured in the Priests carrying of the bloud into the holiest of all And therefore both these were to be accomplished before the Leviticall Priest-hood did give place Some referre this to the oblation of Christ whereof they make two parts the one expâ—atory when Christ suffered upon the crosse the other presentatory when he doth appeare in heaven before God for us the one of killing or suffering the other of ostension the one finished on earth when Christ suffered without the gate because as no sin so no punishment can come within the holy place the other performed in heaven satisfaction being Heb. 13. 11 12. first made on earth The first was not a preparation of a Sacrifice but a Sacrifice the latter was not so much a Sacrifice as the commemoration of the Sacrifice made for appearing in heaven is not properly a sacerdotall act unlesse it leane upon the vertue of the Sacrifice performed the first was an act of humiliation the latter Heb. 10 8 â—â— of glory the first performed once for all the latter done continually that the explatory Sacrifice or obtaining of redemption this the application of redemption The Sacrifice consisted in the Videtur etiam spect are consuetudines Regum Iudicum inter homines Reges enim soederati in suis aulis matuo habent Legatos pacis obsides qui quamdiu apparent in Regis conspectu firma stat confoederatio death of Christ alone the application thereof is grounded upon Christs death as its merit but effected by the life of Christ as its immediate cause When the Apostle saith Christ appeareth before the Father for us the expression is borrowed from the custome of humane Courts for as in them when the Plaintiffe or Defendant is called their Atturney appeareth in their name and behalfe so when we are summoned by the justice of God to defend our selves against those exceptions and complaints which it preferreth against us we have an Advocate with the Father even Jesus Christ
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
principall things The power of God is not encreased nor diminished but then it is said to be perfected when in the judgement of man it doth that which is most hard and difficult For we live and die in God and this is of the power of God but when in the greatest streights and even in death it selfe we live and breathe the power of God doth after a speciall manner shew forth it selfe and is perfected in us that is doth shew it selfe to be exceeding great which cannot be conquered or overcome In the same manner as the Apostle saith Fath is perfected by works Jam. 2. 21. not that works doe perfect faith but that faith whilest it brings forth good works doth manifest how perfect it is it borroweth not force from workes but in works doth declare what force it hath Thus the graces of the Spirit are perfected whilest by the effects it is made manifest how perfect they are Psal 19. 7. Mat. 5. 48. Psal 18. 30. Heb. 12. 23. 3. That is perfect which is every way absolute and compleate to which nothing is wanting nothing superfluous and so the soules of the just are made perfect in Heaven In the first degree perfection is necessary to salvation without which we cannot be partakers of the eternall inheritance in the second and third degree it is to be striven after though the latter cannot be obtained in this life The greatest measure of perfection attaineable in this present life is an imperfect perfection but that imperfection is sin and therefore though we come short we must strive forward towards perfection that we might be perfect hereafter Integrity is necessary because the most holy God will never give himselfe to be possessed and enjoyed to a spirituall adultresse who doth affect any other lover more or besides him A woman Rev. 14. 3 4. may have many friends but one as an Husband Conjugall love of it own nature is of that kind that it must be of one and cannot be communicated to many If God be wholly ours we must be wholly his And if we joyne ought with God or take in ought with him we doe not we cannot cleave to him alone When there are two objects upon which the heart is set it is divided and men of divided hearts can have no fellowship or communion with him We cannot serve God unlesse we serve him intirely he cannot be our Master if we have any other Matth. 6. 24. God heares them that pray with their whole heart Jer. 29. 12 13. is found of them that seeke him with their whole heart Psal 119. 2. Deut. 4. 29 30. takes pleasure in them that be intire in their way Prov. 11. 20. and accepts their work Deut. 33. 11. If a Christian be not intire he can never be perfect in degree for what is defective in parts can never be made up by any growth He can never come to be a perfect man in Jesus Cerist and every way compleate in whom the work of grace is imperfect and maimed in the parts essentiall or integrall If a plant be imperfect it will never be a perfect tree If a Child be borne maimed or imperfect no growth of parts received can restore what is defective in nature If a Christian be sanctified in mind only or in some affection only and not in every part no growth in what he hath obtained can ever make his sanctification perfect and compleate Integrity is the qualification of a subject capable of finall pardon and eternall blessednesse through grace Remission of sins is received by faith but faith that embraceth pardon doth unite and knit the soule inseparably to God and to the word of his grace it seasoneth every affection and stirreth them up to their proper functions according as the word directeth Blessed is the man whose iniquity is forgiven and whose sin is covered Blessed is the man to whom the Lord imputeth no sin and in whose spirit there is no guile God will passe by the imperfections which he espieth in the best service of his children when once he seeth their hearts to be intire and perfect towards him Hypocrisie drowneth many excellent graces and causeth God to take no notice of them but integrity is so well pleasing to his Majesty that if it be not shaken he will not see many other infirmities This is the chalenge against the Church of Sardis I have not found thy works perfect before God Rev. 3. â— David had many imperfections and did often step aside in the way but he is not accused to breake the whole Law in any thing save in the matter of Vriah 1 King 15. 5. The Holy Ghost hath noted sundry defects in Asa but addeth this of him by way of conclusion yet his heart was perfect towards the Lord all his dayes 1 King 15. 14. Contrarily in Jehu after a large description of many excellent things it is observed But Jehu regarded not to walke in the Law of the Lord with all his heart and so his service in destroying Ahabs house rewarded with a temporall blessing 2 King 10. 31. Hose 1. 4. 2 Chron. 30. 15 19. to the fourth generation was reckoned murder Hezekiah is bould to pray in behalfe of them that came unprepared to the Passeover The good Lord be mercifull unto him that prepareth his heart to seeke the Lord God though he be not cleansed according to the purification of the Sanctuary An Husband will beare with many aberrations in the behaviour of his Wife so long as he is perswaded of the intirenesse of her heart towards him and so dealeth the Lord with them that feare before him with all their hearts Great is the excellency many the priviledges of the intire and perfect man Better is the poore that walketh in his integrity Prov. 28. 6. 19. 1. Psal 1 19. 1. Causall blessednesse is the pardon of sin but perfection is blessednesse in order to the execution and fullnesse thereof The perfect man is actually blessed but the cause of blessednesse is the free mercy of God Psal 119. 80. Job 8. 20. Psa 37. 18 19. 2 Chron. 16. 9. then he that is perverse in his wayes turning away now on this side now on that though he be rich Integrity advanceth the poore man above the wealthy and yeeldeth him more sound comfort and profit both then all the riches in the world can They are blessed that walke in the perfect way Not they that walke in the way of the Ministery or of the Magistracy but indefinitely they which walke in any way allowable by the word with a perfect heart be it never so meane or simple they are blessed Blessed are the undefiled in the way whatsoever it be be it to be the scowrer of Channels drudge in a Kitchen or to serve in the Gallies More particularly The perfect shall not be confounded Let my heart be intire in thy statutes that I be not ashamed For God will not cast away the perfect
John the Baptist put over his hearers to Christ Joh. 1. 26 27. Luke 3. 16. Mark 1. 7 8. Matth. 3. 11 12. Christ invites men to the Kingdome of Heaven that is the Evangelicall Government of the Church as future at hand but not yet present Matth. 4. 17. Mark 1. 15. Nay after he was risen from the dead although he professe openly and plainly to his Disciples that all power was given unto him in Heaven and earth and he command them to preach the Gospell to every creature Matth. 28. 18 19. yet he gives them a charge to tarry at Jerusalem to waite for the accomplishment of the promise concerning the solemne sending of the holy Ghost and to be endued with power from above Luk 24. 49. as if they were designed before but then to be inaugurated and by extraordinary gifts many hearing and beholding openly to be approved The dayes immediately following the death and resurrection of Christ were the dayes of the Churches widowhood wherein she sate for a while destiture and comfortlesse and barren having neither power to beare nor to bring forth children But within ten dayes after Christ the Lord the Bridegroome of the Church had ascended from earth to Heaven in glory the holy Ghost came downe upon the Apostles in visible shape in token that Christs Church was now betrothed unto him and had received strength to conceive and bring forth and breasts replenished with plenty of Milk to nourish and feed her children This was as the Solemnization of the Marriage and then did the barren begin to rejoyce that she should be the mother of many children From this time properly the New Testament tooke its beginning The nature of this Testament stands principally in three things 1. In the kinde of Doctrine plaine full and meerly Evangelicall 2. In freedome from the curse of the Law and freedome from Legall Rites 3. In the amplitude and enlargement of the new Church throughout all Nations of the world It may be described the free Covenant which God of his rich grace in Jesus Christ incarnate crucified dead buried raised up to life and ascended into Heaven hath made and plainly revealed unto the world of Jew and Gentile promising to be their God and Father by right of Redemption and Christ to be their Saviour to pardon their sinne heale their nature adopt them to be his Sonnes protect them from all evill that may hurt furnish them with all needfull good things spirituall and temporall and crown them with everlasting glory in the world to come if they repent of their iniquities beleeve in Christ and through or by Christ in him and walk before him in sincere constant and conscionable obedience which he doth inwardly sease by the witnesse of the holy Spirit who is the earnest of their inheritance in the hearts of the faithfull and ratifie and confirme by outward seales universall plain easie and perpetuall The Author of this Covenant is God in Jesus Christ for none can make these promises but God none can make them good but his Highnesse Therefore the Lord doth evermore challenge this unto himself that he is the maker of the Covenant And as it is Jer. 31. 1 31 32 33. called our Covenant in respect of the conditions required Zech. 9. 11. So it is called the Lords Covenant because he hath made and will establish it If ye can break my Covenant of the day and my Covenant of the night c. Then may also my Covenant be broken Jer. 33. 20 21. with David my servant Christ also as Mediatour is both the foundation and Author of this Covenant as he is appointed of the Father Lord and King advanced at the right hand of God to give repentance and remission of sinnes unto Israel and as Testatour Heb. 9. 16. he hath confirmed the Covenant by his death But of this in the next Chapters God is both the Author of this Covenant and one partie confederate Fathers we know seldome frame Indentures thereby to bind themselves what they will doe for their children if they will be obedient but by right of Fatherhood they challenge of them their best service Lords and great personages seldome indent with their free servants what preferment they shall expect after some terme of service and attendance but if they look for reward they must stand at their courtesie But our Lord and Master to whom we owe our selves by right of Creation who might take advantage against us for former disobedience is content to undertake and indent with us and by Indenture to bind himself to bestow great things and incomprehensible upon us if we will accept his kindnesse and bind our selves unto him in willing and sincere obedience If you demand a reason of this dealing none can be given but the meere grace and rich mercy and love of God Thus saith the Ezek. 36. 22. Lord God I doe not this for your sakes O house of Israel but for mine holy Names sake I will cause you to passe under the rod and I will bring you into the bond of the Covenant c. And ye shall know Ezek. 20. 37. that I am the Lord when I shall bring you into the Land of Israel c. And there ye shall remember your wayes and all your doings wherein 42. 43. you have been defiled and ye shall lothe your selves in your own sight for all your evils that you have committed And ye shall know that I am the Lord when I have wrought with you for my Names sake not according to your wicked wayes nor according to your corrupt doings Man can doe nothing of himself to procure his spirituall good In spirituall things it fareth with him much what as with a child new borne into the world which being naked can neither provide cloathes nor being provided and laid by him can put them on for man destitute of all spirituall goodnesse can neither move to helpe himself untill it be freely bestowed nor manage and wield it well when it is of grace vouchsafed without direction and assistance from God And there is as little worth or dignity in man to move God to promise him help as there is ability in man to procure help There is nothing in man to move God to shew mercy but only misery which might be an occasion but can be no cause either why mercy is promised or salvation granted If man had not fallen from grace and state of Innocency God had never sent his Sonne to redeeme him nor shewed mercy reaching to the pardon and covering of his iniquity If he had not lost himself Christ had never come to find and restore him if he had not wounded himself he had not been healed and repaired of grace Man then is a subject on whom God bestowes grace and in whom he works it and his mâ—sery an occasion that the Lord took of manifesting his mercy in succouring and lifting him up out of that distresse but the free
the Elect or all at Corinth And the drift of the place is to prove not that all men simply are dead to sinne for that is notoriously false and was neither taught nor confirmed by any Pen-man of holy Writ nor that all the Elect or all at Corinth are dead to sin for he speaketh to the Church or faithfull in Corinth not to the place or inhabitants universally but that the faithfull who had believed in Christ as himself and the converted Corinthians had done and did for the present were dead to sin which he strongly confirmeth from the communion they have with Christ in his death and resurrection that is that Christ died for them in effect and event that the vertue and efficacy of his death did shew forth it self in them If the other Interpretation be admitted the consequence is good thus Christ died for all believers therefore all men by nature are dead in sin for the state of believers before conversion is the same with the others and if they by the merit power and efficacy of Christs death be delivered from the guilt and dominion of sin who so is not set free by the death of Christ from the power of sin must needs be dead therein Arguments not much unlike we have 1 Cor. 15. 22. As in Adam all die so in Christ shall all be made alive In the first part all simply in the latter all with limitation scil that be in Christ must be understood See Gal. 3. 22. And Rom. 5. 18. and 11. 32. But of that there is no need to make many words because the former interpretation is most naturall The 15. verse they say need not be restrained because all are bound to live unto Christ Whether all men be simply bound to live unto Christ because he simply died for them though his death had never been signified unto them I will leave to another place But the discourse of the Apostle is of them for whom Christ died and who believe in him and in whom the efficacy of Christs death doth exercise it self They that are dead with Christ should live unto God They object moreover that reconciliation is predicated of the vers 19. whole world which is reconciled thus farre through Christ that God will not deale with man as he might have done to cast him away utterly without hope so as he hath the Angels that sinned but he will accept of him upon termes fitting according to a new Corvin in Mol. cap. 28. §. 35. Covenant In which sense a Father is reconciled to his Son a Master to his Servant when he is content upon repentance submission and amendment to receive him into favour Upon this Text they would build a two-fold reconciliation one generall as some expresse it another speciall one not an actuall taking away of sins not actuall remission of sins not Justification not actuall redemption of these or these but an impetration of remission Justification and redemption whereby God may his justice not hindring remit sins to men transgressours which doth imply another member to wit reconciliation justification and redemption actuall Arm. in Perkin § 25. pag. 76. or a reconcileablenesse whereby men might be delivered from the captivity of sin or the necessity of thraldome and reconciliation whereby they are delivered from captivity Voss Hist Pelagian lib. 7. part 1. thes 3. Others call it an actuall reconciliation on Gods part and an actuall reconciliation whereby it comes to passe that all sinners do actually please God Exam. Censur cap. 8. pag. 59. Vorst in 2 Cor. 5. 15. and 1 Joh. 2. 2. Christ sufficiently and efficiently doth expiate the sins of all and reconcile the world to God quantum in ipso est that is as much as pertaines to the execution of his office laid upon him by his heavenly Father What distinction they make of reconciliation and actuall reconciliation or reconcileablenesse and actuall reconciliation the same may be made of redemption remission of sins justification and adoption regeneration and sanctification so that we may distinguish of them also that there is an actuall redemption and redemption actuall remission of sins and remission actuall justification and justification actuall sanctification and sanctification The terme actuall remission or reconciliation being set against reconciliation as the distinct member doth require that reconciliation potentiall be understood which may be called reconcileablenesse And then Christ hath not obtained of the Father by his death that he should remit sins but that he hath power to remit them he hath not obtained redemption but a possibility of redemption or the redemption purchased is a potentiall remission of sinnes he hath not merited sanctification but a right that he may sanctifie or sanctifiablenesse he hath obtained also that God might pardon sin as well as that man might be pardoned or reconciled and notwithstanding any redemption that Christ hath purchased every man might perish and be condemned for ever But if reconciliation potentiall or a possibility of remission only be purchased by the death of Christ how is this made actuall by application If it be actuall and effectuall why is it not applyed and given to every man will not God give to every man that which Christ hath merited and purchased for every man The merit of reconciliation by Christ and the application thereof must be distinguished but for whomsoever eternall redemption is purchased for them he hath obtained grace and glory and upon them he will actually conferre that grace and mercy sanctifying them to be a peculiar people to himselfe Heb. 9. 12. Matth. 1. 21. Joh. 4. 14. Application is as necessary an effect of redemption or reconciliation purchased as burning is of fire and there can be no redemption but of necessity it must bring application both in respect of Gods justice and Christs sacrifice Dan. 9. 24. Heb. 10. 10 14. Therefore there is but one reconciliation and that actuall and effectuall though it may be universally proposed in the Gospell and that particular actuall reconciliation is none other but that very same which God meritorie and impetratorie hath proposed by the death of Christ As for the present Text alleadged reconciliation is not predicated of the whole world taking the world for every man in the world nor reconciliation put for reconcileablenesse For it is manifest the Apostle speaks of the world as it was to be considered in the times when Christ suffered or after when in respect of present state the farre greater part were impenitent if not obdurate sinners aliens from the common-wealth of Israel without God in the world and I desire to see that Text of Scripture where God is said to reconcile unto himselfe the whole world of impenitent and obdurate sinners as such or where we shall find that all such Eph. 2. 12. Rom. 3. 8 17. Gal 3. 26. Eph. 2. 3 4. be brought under a new Covenant It is also as plaine that he speakes of the surrogation of the
were all their life subject to bondage But when the Scripture nameth death generally it comprehends all that which God threatned in that sentence Thou shalt die the death that penall death which is the reward of sinne but not sinne it selfe which is penall only not sinfull Other mens debts are answered diverse wayes some answer them simply as redeemers some as sureties He that answers them as a suretie must pay the Heb. â— 6. same summe of money that the debtor oweth Now Christ is not only our Mediatour but our suretie Heb. 7. 22. and hence the mediation of Christ is called a propitiation Rom. 3. 25. 1 Joh. 2. 2. and the surety is of debt and justice to make full satisfaction because he hath voluntarily promised it and God the Father did in justice exact it Rom. 3. 24 25. and 8. 32. In the sufferings of Christ we must consider the circumstances and substance of his sufferings The circumstances as the person of the sufferer the cause of suffering and efficacy of the passion in which respect it was more then the Law required for the Law did not require that God should die nor that any one should die that had not finned nor such a death and of such efficacie as not only to abolish death but to bring in life and that by many degrees more excellent then that which Adam had lost but if we respect the substance of punishment it was that which the Law required which he paid of love free and voluntary and yet of justice Justice requireth the same summe of debt the dignity of Christs person nothing hindering and according to justice Christ made satisfaction As concerning the substance of punishment Christ suffered what was due to us but in the circumstances which pertained not to the substance of the debt some thing was pardoned to the dignity of the person In this stands the dignity of Christs person that he might be fit meritoriously to pay our debt so farre was it from freeing or acquitting him for any part of our debt He that knew no sinne was made sinne for us 2 Cor. 5. 21. Surely he hath born our griefes and carried our sorrowes Isai 53. 4. When the Scripture speakes so fully why should humane curiosity limit the sufferings of Christ as if they were not fully satisfactory but by divine acceptilation only Christ suffered not every particular punishment that every particular sinner meeteth withall but his passion was a common price payed at once for all his people satisfying justice for all their offences Rom. 5. 19. Heb. 10. 14. Rom. 8. 33. He bore our sinnes in his body upon the tree 1 Pet. 2. 24. We are redeemed by his bloud Eph. 1. 7. The bloud of Christ cleanseth us from all sinne 1 Joh. 1. 6. Phil. 2. 8. Col. 1. 20. He hath made peace by the bloud Voss respons ad Iudic. Ravens cap. 6. Robert Loeus Examen Eccl. The saur effigiet veri Sabbath of the crosse Touching the punishments which Christ suffered they were not ordinary but beyond measure grievous bitter and unsupportable yea such as would have made any meere creature to sinke down under the burthen of them to the bottome of hell For he suffered grievous things from all the things in heaven earth and hell He suffered at the hands of God his Father and of men of Jewes of Gentiles of enemies insulting of friends forsaking of the Prince of darknesse and all his cruell and mercilesse instruments But whereas of the punishments of sinne some be sinnes and punishments both others punishments only and some common to the nature of man others personall growing out of some imperfection and defect in the vertue and faculty forming the body disorder in diet or some violence offered and some for sinne inherent others for sinne imputed Our Saviour Christ suffered the punishments that are only punishments and not sinne common to the whole nature of man not personall to this or that man the punishments of the sinnes of other men not his own and that of them that should breake off their sins by repentance not of them that would sin for ever if they might live for ever The whole life of our Saviour was a life of suffering but his speciall sufferings were those he endured in the Garden or upon the crosse In the Garden he was in an agony upon the crosse he was pressed with the weight of grievous and unsupportable evils His agony was that sorrow wherein his soule was beset round with heavinesse and feare even unto death Thus the Evangelists describe it He began to be sorrowfull and very heavy Matt. 26. 37 38. Then saith he to them scil Peter James and John My soul is exceeding sorrowfull even unto death He began to be sore amazed and to be very heavy And saith unto them My soule is exceeding sorrowfull Mar. 14. 33 34. Joh. 12. 27. unto death Now is my soul troubled His soul was smitten with horrour that all powers and faculties for a time left their proper functions and did concurre to relieve nature in that extremity as when a man hath received some gashly wound the bloud doth at first retire to comfort the heart But this stay came not from any internall defect which had been sinfull but from an externall cause to wit the horrour which fell upon him as the wheeles of a Watch may cease from motion without any fault in them when they are stayed by the hand of the Artificer He feared also the stroke of the justice of God his Father sitting on the Tribunall or Judgement seat to punish the sins of men for whom he stood forth to answer this he feared as a thing impossible to be escaped in respect of the resolution and purpose of God his Father that by his satisfactory death and no other way man should be delivered And he declined everlasting destruction as a thing he knew he should escape without all doubt or uncertaintie of event though not without conflicting with the temptations of Sathan and the enduring of many grievous and bitter things These passions in Christ were most pure because he himselfe was most free from all taint of sin as if you put cleare water into a cleare glasse though you shake and stirre it never so much it will raise no mud The effects of this agony were two Earnest prayer and bloudie sweat Being in an agony he prayed more fervently He Luk. 22 44. fell on his face and prayed He prayed thrice the same words O my Father if it be possible let this cup passe from me neverthelesse Matt. 26. 39. not as I will but as thou wilt As the sense of nature and inferiour reason presented death and the ignominy of the crosse unto him as they are in themselves evill without the consideration of any good to follow he desired to decline them But as superiour reason considered them with all circumstances knowing Gods resolution to be such that the
Isa 11. 9. 54. 13. 1 Cor. 1. 7. 2. 10. Joh. 6. 45. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gen. 32. 28. 1 Sam. 8. 7. Eph. 6. 12. We wrestle not against flesh bloud i. only Act. 16. 14. 2 Cor. 3. 3. 1 Pet. 1. 22. God would pour upon his Church in the times of the new Testament leading the true children of the Church by his blessed Spirit into all truth necessary to Salvation The like phrases are often found in the Scriptures and the adversitive particle but is not put as exceptive But the anointing i. e. except as Internall Vocation is by the operation of the holy Spirit effectually inabling and drawing us unto Christ enlightening the minde and affecting the heart seriously to attend unto those things which are spoken and by faith to receive and embrace them The principall effectuall help which maketh us come to God by belief is the efficacy of Gods Almighty power put forth to such a purpose It is the effectuall working of Gods Almighty Col. 2. 12. 2 Cor. 4. 6. power which worketh faith in us to Salvation For the creating us anew in Christ is a greater work then giving us our naturall being in Adam and therefore may not be ascribed to any power Eph. 2. 1 â— Luk. 11. 20 21. 2 Tim. 2. 26. that is not almighty We are by nature dead in trespasses held in bondage by strong powers whom none but the strongest can over-master and by believing we are lifted up to an estate without comparison more excellent then that we formerly received Now to bring us from death under which so mightie ones held us captive to such a life so unutterably glorious must needs be the working of a power almighty Besides so farre as God doth intend to work so farre he putteth forth his omnipotent power to accomplish but God doth intend to make some before other some come unto him and therefore he doth stretch out the arme of his power to effect this A second helpe is the inward illumination and inspiration wrought in us by which as the internall Word God speaketh in the minde The conversion of sinners is called a conviction because it is ever wrought in us as we are reasonable and intelligent creatures the judgement going before is a directour what to chuse And if the minde of man were once throughly and in a spirituall manner as it becommeth such objects as are altogether spirituall Saepe fit intellectus haefitanter suadeat languâ—de tractet habenas aut serò se ad judicandum applicet Ex adverso autem appâ—titus sensitivi saepe tam subitò tam veâ—ementèr concitantur ut voluntas ab apperitu impulsa jubeat intellectum judicare ex appetitus imperio possessed of the adequate goodnesse and truth which is in grace and glory and did consider it deliberately both simply and in comparison with all circumstances and occurrences and did apply it selfe to the serious study and thought thereof the heart could not utterly reject them For humane liberty is not a brutish but a reasonable thing it consisteth not in contumacy and head-strongnesse but in such a manner of working as is apt to be regulated varied or suspended by the dictates of right reason and sound judgement if things be distinctly and certainly apprehended seriously weighed and pondered and the thought thereof preserved and kept in minde The only cause why men are not willing to submit unto Christ is because they are not throughly and in a manner sutable to the excellency of the things inlightened in their minde or they do not keep in minde and thought that which they are taught in the Word of God and cannot but know in some sort Sinners in Scripture are said to be blinde simple fooles brutish inconsiderate that remember not that God seeth them consider not their latter end Sinne is naturall not as nature is opposed to liberty but as nature is opposed to grace 1 Cor. 2. 14. Rom. 8. 5 6. 2 Cor. 11. 3. 1 Tim. 2. 14. And so without Christ and the holy Spirit miserable naturall or mortall men would sinne necessarily The first sinne of our first parents was an errour for whatsoever a man doth will that he doth will being led by certaine reason true or in appearance The act of willing hath in it power whatsoever is subject to it but it selfe is not in it own power but in the power of reason whose prescript it doth follow whether right or corrupt Necessarily good is preferred before evil and the greater good certainly and distinctly knowne before the lesser but not knowne it is not preferred with equall necessity The will is not enforced of it selfe either of it selfe resting or forcing it selfe for then it should be in act and not in act at one and the same time The will cannot bend into the direct contrary for then it might most willingly desire that condition which it certainly knew to be most miserable and refuse that condition which it most certainly and distinctly knew to be most blessed Nor suspend of it selfe without the intervention of the understanding because the will is not the mistresse of it selfe but of the act which depends upon the inferiour faculties They that know the gift of God they desire and aske it They that know God they will trust in him and keep his Commandements They that are taught of God they will come unto Christ and faith is lively and operative to draw men to the love of God and obedience to his precepts The act of judgement is two-fold 1. Naturall which ariseth from the sharpnesse or dulnesse of the wit 2. Morall according to which we are said to be good or evil There be two degrees of light 1. Directing and warning what is to be done 2. Perswading and effectually moving forward the will This perswasion is when with such force the holy Spirit doth accompany the Gospell that it doth not only move the will but move it effectually or throughly and beget faith lively and well rooted What the minde judgeth best the will followeth as best what lesse good the minde judgeth the will lesse followeth What the In singulis quidem actionibus voâ—unt as regitur ab intellectu in genere tamen voluâ—tas iÌ„ aperat intellectui nec intellectus fe applicat ad intelligendum nisi jussut à voluntate 1 Cor. 8. 2. Joh. 17. 3. minde judgeth the greatest evil the will doth specially avoid what it judgeth a lesse evil it doth lesse flee from Unlesse the minde should either wax idle or loose the reines to the affections which must needs proceed from a most grievous and most perverse errour of the minde right reason would obtain not only by right but in deed and fact the command and rule Knowledge is either prescribing or perswading true and solid either of the thing simply considered or of the thing considered with all his circumstances certaine just
profitable and pleasant answerable in some sort to the nature excellency and use of the thing known And in this case the heart is not over-ruled contrary to the full spirituall and infallible evidence of divine truth seriously thought upon unto a practicall judgement This is the learning of Christ the teaching of the Father the knowing of things which passe knowledge Christ is not known if he be not acknowledged as he is propounded what perfect Si ignorare accipitur pro non attendere dici potest voluntatem humanam vix unquam peccare sine aliqua ignoratione quia quando voâ—untas peccat intellectus ut plurimum aliud agit nec attendit ad regimen voluntatis knowledge doth perfectly that imperfect knowledge doth imperfectly As the end acknowledged cannot be refused by like right neither can the meanes acknowledged the meanes I say necessary only necessary and without which there is no possibility or likelihood to obtaine the end For will is a reasonable appetite and therefore doth not stirre from such a good as is fully and spiritually represented unto it with evidence certainty profit and delight as the most universall adequate and unquestionable object of the desires and capacities of an humane soule and that both simply and in comparison for the freedome and willing consent of the heart is not lawlesse or without rules to moderate it but it is therefore said to be free because whether out of a true judgement it move one way or out of a false another yet in both it moveth naturally in a manner sutable to its owne condition If it be objected the heart being unregenerate is utterly averse unto any good The answer is that it is true the will must not only be moved but renewed and changed before it can yeeld to Christ But withall God doth never so fully and spiritually convince the judgement in that manner without a speciall work of grace upon the soule whereby the will is framed and fashioned to accept embrace and love those good things of which the minde is thus prepossessed The third help is a formall cause a free gracious disposition or Scimus non impetrari remissionem ante prece â—ed dicâ— decretam esse ante preces eam peti precibus quamvis sit decreta P. Malin de eâ—ect ex fide pag. 316. habite of faith by which the will is inclined agreeable to the disposition of it to come unto God This habite is necessary because without it the will being in bondage stained and defiled it is altogether unable to will or desire that which is spiritually good If there could be a will without such habite man might performe the act of a man spiritually alive before he was made alive So that the full answer to this question viz. what is that effectuall help whereby I come to God is this It is a mixt thing standing partly of that almighty power of his put forth for my good partly of that inward Word and inspiration by and with which his power is put forth partly in that spirit of faith and supernaturall life which his almighty power through his Word bringeth forth in my soule What was that help whereby Christ made Lazarus able to come to him out of the grave of naturall death The principall was Christs power the instrumentall his voyce the formall cause immediately helping to it or working it was the spirit of naturall life which the power of Christ by his Word restored to this dead corps which now was fallen And thus we have the effectuall help or grace by which we come actually to convert which are all given from Gods free grace and favour towards us And when God doth infuse the habite of faith into the minde of one of ripe age he doth cause him actually to beleeve as the nature of the thing it selfe and condition doth manifest For if the Spirit by inlightening the minde and renewing the heart doe perswade and move the soule effectually to embrace adhere unto and love the Lord Jesus Christ then the condition of the thing will not beare that grace should be given effectually but the act and motion of the soule must necessarily follow But though the connection of these two be indivisible yet the flexion or turning it selfe is not indivisible or in a point or moment but it may be sooner or slower more speedy in one more remisse in another The will is necessarily bowed or bended but more vehemently in one more slackly in another freely or willingly in all that are turned and yet necessarily And this first thing is well to be noted for from hence we may gather in what standeth the efficacy of grace effectuall to Conversion viz. In Gods effectuall power put forth to execute his intention which he hath of converting some actually before other some It Quaestio non est de irresistibilitate sed de insuperabilitate finali Nam quomodo traberemur gratia irresistibili cum id ipsum quod nolumus Deo resistere â—it ipsa Deigratia Illud ipsum velle resistere nihil aliâ—d est quam resistere doth not stand in any congruity or temperature of grace correspondent to our nature For this doth argue there is inward an incorrupted connaturall disposition to receive grace This maketh the effect of Conversion as much if not more to depend on the active capacity of the will as on the grace of God For it maketh the grace of God worke it morally and externally by perswasion only and the will of man from a power within it selfe which doth more inwardly enter the effect of Conversion then the other It may be questioned in what order doth the Spirit make us come unto God whether immediately or by some preparation going before wherein it is further to be considered what that preparation is or wherein it consisteth To the first branch of the Question it is truly answered that God doth use so to worke our comming to him by beliefe that he doth first for the most part prepare us thereunto As before we engraffe a Sciens we cut it and set it for incision and if a Timberlogg lie sunke in mudd men set to their tacklings first to draw it out of the mire before they lay it on a Cart to carry it away Thus God doth by his power often worke some preparative change in a sinner before he doth by his power and word worke the spirit of faith in them and make them come unto him So God by afflictions is said to boare the eare and prepare to conversion 2 Chron. 33. 11 12. Act 2. 37. When Manasseh was humbled in great misery he sought the Lord. Thus by conviction of sin others were pricked in heart and said What shall we doe to be saved and then speedily they received the Gospel beleeving Sometimes by extraordinary terrours rising from externall accidents yea hidden naturall causes God is pleased to bring men nearer unto him Thus the Jaylor Act. 16.