Ratio par Affirmatio Put seveâ—al men into the same and like condition and into the same and like relation and into the same and like capacity then what interest priviledges one hath the same interest and priviledges the other hath and upon what ground the one can plead and conclude upon the same may the other plead and conclude I shall make use of this to the present purpose You read in Scriptuâ—e of some who have been able to say Christ loved me and gave himself for me Paul said so Gal. 2. 20. By the quality of the persons who have been able to say upon sure grounds that Christ dyed for them And I know my Redeemer liveth Job said so chap. 19. 15 And this is my beloved and this is my friend and I am my beloveds and my beloved is mine the Church said so Cant. 5. 16. and Cant. 6. 3. And of some to whom the benâ—fits of the death of Christ have been particularly applied and attributed Luke 7. 48. He said unto her Thy sins are forgiven Matth. 9. 2. Jesus saith unto the sick of the Palsie Son be of good chear thy sins are forgiven thee 1 Joh. 2. 12. I write unto you little children because your sins are forgiven you for his Names sake 1 Cor. 1. 30. Of him are ye in Christ Jesus who is made unto us of God wisdome righteousnesse sanctification and redemption Revel 5. 8. Thou wast slain and hast redeemed us to God by thy blood Now consider what was the quality and disposition of these persons who were able confidently and upon sure grounds thus to speak and of whom these things were thus affirmed and if you finde the same spiritual disposition in your selves you may then certainly conclude Christ gave himself for you and he is your Redeemer and your sins are forgiven you c. Quest Why what kinde of persons were they Sol. They were effectually called persons as Paul who saith in Gal. 1. 15. That it pleased God to call him by his grace And so were the Corinthians called to be Saints 1 Cor. 1. 2. And called unto the fellowship of his Son Jesus Christ our Lord Ver. 9. And they were upright persons fearing God and eschewing evil such an one was Job chap. 1. 8. And they were mourning and repenting persons such an one was the woman Luke 7. 37 38. And longing after Christ such an one was that person in Matth. 9. 2. And united unto Christ by Faith and Love filled with high thoughts desires and delights so was the Church mentioned in the â—anticles and the rest spoken of in the other places Why then if any man can say upon good grounds God hath called me by his grace unto the fellowship of his Son Jesus Christ he may certainly conclude Christ dyed for me and gave himself for me I was thus and thus sinful but God hath converted me I was a blasphemer and a persecutoâ— c. And if any man can say My heart thirsts and longs for Christ and my soul is matched with Christ he is the beloved of my soul Why I say unto that man Christ loved thee and gave himself for thee And if any man finds himself a mourning and repenting sinner I can say to him Be of good chear thy sins are forgiven thee And if any man finds his heart upright with God and with Christ that man may surely conclude with By his interest in the condâ—tion of faith Job I know that my Redeemer liveth 3. Thirdly One may know that Christ dyed for him in particular by his interest in that condition of faith upon which Christ certainly becomes ours in his person and benefits If any one of â—s do indeed believe on Christ assuredly God the Father intended his salvation in the giving of Christ and Jesus Christ intended and wrought the remission of his sins and the salvation of his soul by his death Hearken what the Word of God speaketh in several places to this purpose John 3. 16. God so loved the world that he gave his only begotten Son that whosoever believes on him should not perish but have everlasting life Acts 10. 43. Whosoever believes on him shall receive remission of sins Rom. 5. 1. Being justified by faith we have peace with God through our Lord Jesus Christ Mark 16. 16. He that believeth shall be saved 1 Cor 1. 30. Of him are ye in Christ Jesus who of God is made unto us wisdome righteousnesse sanctificaâ—ion and redemption In those places it is most evident that whosoever believes on Christ he is certainly interested in Christ and in all the benefits depending on Christs death he is delivered from perishing he shall have everlasting life he shall receive the remission of sins his peace is made with God Christ is wisdome and righteousnesse and sanctification and redemption and salvation unto him Object You will say this is true and unquestionable that whosoever believes on Christ he is certainly interested in the death of Christ and in all the benefits of his death but here lies the scruple I doubt whether my faith be that very faith which doth indeed interest a person in Christ whether it be faith unfained 1 Tim. 1. 5. And faith that is precious 2 Pet. 1. 1. And faith that is justifying Rom. 5. 1. And faith that is saving Ephes 2. 8. Sol. I will not expatiate in the answer of this because I have upon several occasions How I may know my faith doth interest me in Christ spoken already much of the nature and properties of true faith what I would say to the present scruple whether my faith be the very faith which doth interest me in Christ and in the benefits of his death is this That faith is true and truly interesting in Christ and in his benefits which First is seated in an heart broken with the sense of sin and deeply apprehensive of the need of a dying Christ such was theirs in Acts 2. 37. c. and his in Acts 16. 29 30 31. Secondly Is raised and created by the exceeding greatnesse of the power of God and according to the working of his mighty power Ephes 1. 10. Thirdly Is let in by the Ministry of the Gospel and upon Gospel-offers and calls and promises and assurances Ephes 1. 13. In whom ye also trusted after that ye heard the Word of truth the Gospel of your salvation Matth. 11. 28. Joh. 6. 36 37. Rev. 3. 20. Fourthly Raiseth the heart to high and precious thoughts of Christ unto you that believe he is precious 1 Pet. 2. 7. all is nothing without Christ And if I have but Christ I have enough he is life and best of all Fifthly Draws out earnest and unsatiable desires never resting without the enjoyment of Christ and parting with all which stands in opposition to that enjoyment Sixthly Makes the heart to receive Christ Joh. 1. 12. yea gladly to receive Christ Acts 2. 41. yea whole Christ the Lord Jesus Christ
request and shall be owned and heard 5. You have this priviledge that you may not only come into the presence You may with confidence wrestle with God of your God but you may with confidence urge him and importune him and wrestle with him and still renew and reinforce your requests you may take hold of him and challenge and expostulate with him and stay him and not let him alone nor let him go untill he blesseth you And so large allowance of blessednesse is granted unto you that you may in some sort command God it is the Highest Expression that you read of Isaiah 45. 11. 6. You have this priviledge by having God to be your God and by being his You may enter into and survey all the treasures of heaven and lay claime to them people that you may enter in and survey all the rich treasures and jewels of heaven and when you have so done you may lay claime unto them all and say O Lord all these are mine by thy promise and by my right in Christ Thou art mine and thy mercy is mine and thy Christ is mine and thy grace is mine and that glory is mine all this is the purchase of Christ and all this is mine 7. You have this priviledge also that all the seals of the Covenant of grace All the seals of the Covenant are restrained to you alone are restrained unto your selves alone As the Covenant is none but yours and with you so the seals of the Covenant are none but yours and unto you only The seals of the Covenant are to confirme you and to assure you and to revive and comfort you and to establish you there is not any ungodly person on the earth who hath right unto the seals of the Covenant and the reason is because he hath no interest in the Covenant it self you onely are the people of the Covenant and therefore you onely have right to the seals of the Covenant 8. You have this priviledge that you may expect help from your God for all the works which you owe to God You may go to him for grace for strength You may expect help from God in all your works for sufficiency to work in you both to will and to do both to believe and to suffer Phil. 2. 13. and chap. 1. 29. Give thy strength unto thy servant Psal 86. 16. He will give sâ—rength unto his people Psal 29. 11. Gods promises are joyned with his commands this thou wouldest have me to do O Lord give thy Spirit unto me and cause me to do it 9. You have this priviledge that your all is in another Your life stands in the life of another and your righteousnesse in the righteousnesse of another Your all is in another and your satisfying in the satisfaction of another and your defence in the death of another and your title and claime in the obedience and purchase and right of another and your acceptance in another your life lies in the life of Christ and your righteousnesse is the righteousnesse of Christ and your satisfying is the satisfaction of Christ and your defence and answer to all inditements and accusations is the death of Christ and your claime and title is the obedience and purchase of Christ your power is in the power of Christ and your acceptance is in Christ This is a priviledge indeed that you are wholly made up in another and by another that you shall never be found in your own righteousnesse but onely in the righteousnesse of Christ and shall never be tryed by your own righteousnesse but by the righteousnesse of Christ c. 10. You have this priviledge that you live upon free cost all your days The You live upon free cost Covenant of God will finde and provide enough for you you never need to load your selves with anxious thought or care For your God and Father careth for you all your burdens and all your cares are taken off Be careful for nothing cast all your care on him for he careth for you He layeth up for his children and he layes out upon his children his Covenant will finde food for your bellies and rayment for your backs and mercy and salvation for your souls c. 11. You have this priviledge that all the gracious and sweet manifestations of All the gracious manifestations of heaven are to you only heaven are unto you only None know the Father but you none taste of the loving kindnesse of God but you none sup with Christ but you none partake of the joys and comforts of the Holy Ghost but you none have that hope and assurance of glory but you none eat of the Manna but you who have a new name given unto you heavenly banquets for the soul are provided onely for you The Angels of God ministring Spirits for you 12. You have this priviledge that the very Angels of God are ministring Spirits sent forth to minister for you who shall be heirs of salvation Heb. 1. 14. They pitch their tenth and encampe round about them that fear God Psal 34. 7. This seems an high priviledge and yet you have an higher than this For as the Mountains are round about Jerusalem so the Lord is round about his people from henceforth even for â—ver Psal 125. 2. 13. What can I say more Is this any priviledge that whilest you live you God will be your God in life and death may live upon your God and Father and when you dye you shall go to 〈◊〉 God and Father This also is yours who have God to be your God in Covenâ—â—â— God will be your God in life and God will be your God in death and God will be your God after death whiles you live he is yours and with you and when you dye he is yours and you shall be with him reigning in glory for ever and ever and ever Thus have you heard a few things of your happinesse in respect of your Immunities and Priviledges by having God to be your God in Covenant I will 〈◊〉 comfort more unto you and then put an end to this 〈◊〉 SECT XIII THere is yet one comfort more from this that God is your God which is this If God be your God then all is yours As he said Christâ—◠〈◊〉 omnia Christ is mine and all is mine so Deus mens omnia 〈◊〉 If If God be ours all is ours God be your God then heaven and earth are yours whatsoever there is in all the world that may do you good it shall be yours The Apostle expressely delivers as much in 1 Cor. â— â—1 All things are yours Ver. 22. Whether Paul or 〈◊〉 or Cephas or the world or life or death or things present or things â—â— come 〈…〉 yours He doth not in these expressions intend that Christians have a civil and common interest in all mens earthly possessions but this is it which he intend viz. That God ordains all things
the 11. verse 4. Fourthly Jesus Christ doth professedly disown some as being such that he never had any affection or respect unto did he ever intend to dye for these and to do as much for their salvation as for the salvation of others Matth. 7. 22. Many shall say in that day Lord Lord have we not Prophesied in thy Name and in thy Name cast out Divels and in thy Name done many wonderful works verse 23. And then will I profess unto them I never knew you depart from me ye workers of iniquity Many shall say and yet Christ will say to those many I never knew He doth not say I do not now know or own you or I did once know you but I never knew you Christ is said to know his sheep Joh. 10. 14. for whom he laid down his life verse 15. But there are many to whom Christ will say I never knew you never acknowledged you never loved you never liked you no not when they Prophecied and wrought miracles in his Name Christ will not then know them because they rejected him and were wicked workers yet I never knew you There you see that this universal redemption cannot finde foundation either in the intention of God the Father or in the intention of God the Son and as Christ who wrought Redemption for sinners 3. I shall now advance to a third Conclusion that there was not an universal impetration of reconciliation and remission of sins and of eternal life by the death of Christ This is that thing upon which the Controversie about the universality of the death of Christ doth principally depend concerning which the Arminians unanimously deliver themselves thus Christus ex patris sua intentione omnibus singulis hominibus indiscriminatiâ—â— â—â—m pereâ—â—tibus quam servandis impetravit Reconciliationem cum doo â— Remissionem peccatorum vitam ateriam Christ according to the intention of his Father and his own did obtain for all men and for every man indifferently as well for them that shall perish as for them that shall be saved Reconciliation with God Remission of sinnes and life eternal Before I present you some Arguments against this Opinion I shall crave your favour that I may spread the whole summe and frame of it as it is by the Arminians themselves set forth in their writings they teach I. That upon the fall of mankind in Adam there was a gracious affection in God by which he was yet mercifully affected to love all and every man alike so as seriously to desire the salvation of all men and of every particular man Vt nullus omnino homo sit cujus salutem non velit so that there was not any one man whose salvation God did not will II. That for the extending of this favour unto all and every man Jesus Christ was sent into the word to dye that by his dâ—ath God justice might be satisfied for all the sins of all men and that thereupon Godâ— might without any prejudice to his justice Plenario voluntatis proposito velle salvare with a full purpose will salvation III. That Jesus Christ did come into the world and by his death did satisfie the justice of God and so opened a door of grace for a possible salvation for all and every sinner Mercy now being set at liberty which before was bowed up IV. That all and every sinner hath a liberty of freedom to enter into that door of grace and besides that there is so much sufficiency of help afforded unto them that if their free-will be pleased to make use of it they may accept of it if they will and if they will not it is their own fault V. That neverthelesse you must distinguish of the death of Christ according to a two-fold decree of God as they say there is One Decree which is according to his affection or will desiring to save all and in respect of this the death of Christ was an universal impetration i. e. it did work so far in relation to God that he might without any injury to himself will an universal salvation to all men and accordingly he did will and decree it Christ having impetrated it Another Decree of God by which he intended the actual bestowing giving and communicating of this salvation universally purchased by the death of Christ which they and we do call the Application of the death of Christ and this they say is Solis fidelibus only to Believers who by faith do receive Christ So that if you demand of the Patrons of universal Redemption Did God indeed desire and will the salvation of all lost sinners they answer he did But did God seriously will this yes he did And was Christ sent for this end he was And did Christ by his death procure and obtain this for all yes he did But did God ever decree or will that all and every man should have benefit by this No verily but only Believers only such as suffer themselves to believe and repent these actually are reconciled pardoned and saved Nevertheless Jesus Christ did by his death obtain this for all Universal Reconciliation universal Remission universal Salvation are purchased by the blood of Christ although some only shall partake of it All have a right in the salvation purchased though only Believers have the benefit nay though no man should ever believe yet there was an universal salvation purchased by Christ for all men Though that Assertion that all Believers and they only partake of actual Reconciliation and Remission and Salvation by Christ be a truth which we all agree in yet that there is such an universal Reconciliation Remission and Salvation purchased by the death of Christ for all men whatsoever is an opinion unto which we cannot subscribe but must reject as opposite unto Scripture and religious Reasons I shall let passe some Arguments which some make use of against this Opinion Arguments against this Opinion verse 9. 1. Some were in Hell when Jesus Christ died Did Christ obtain Reconciliation and Remission of sins and Eternal life for them If not for them how then for all and every man But did God ever intend it for them or accepted of the death of Christ for them those for whom Christ laid down his life he saith of them that they shall never perish Joh. 10. 15 28. Do not they perish who are in hell 2. How comes it to passe that many misse of heaven who yet never refused or rejected Christ If Christ obtained salvation for all and theirs it is if they refuse it not how come they to misse of that obtained salvation Misse they shall not lay the Arminians unlesse and untill they refuse but refuse say we they cannot unless it be offered and offered it is not but by the Gospel and the Gospel offers it not where it comes not but in all timâ—s and ages of men it comes not to all and every man yea that there were any inhabitants in America was
for many Ages utterly unknown to the Christian world c. 3. There are some whom God never elected but passed them by he would not shew mercy unto them he intended to manifest his justice and wrath on those vessels of wrath did Christ obtain for these also Reconciliation Remission and eternal life He knew that his Father would never have mercy on them and his death was according to the Counsel of his Father and did his Father Counsel and Decree and appoint him to purchase and procure mercy for those of whom he said he would never shew mercy to them why this were strange indeed that God should put the soule of Christ to grief and make him to bear wrath and sorrow for them unto whom he never intended mercy 4. Should not all men in the world be born in a state of grace and favour For Christ hath obtained Reconciliation for them all and that Reconciliation is not forfeited untill they reject it by unbelief and that cannot be as soon as they be born How then can we all be said by nature to be the children of wrath Ephes 2. 3. seeing wrath is off and ceased when God is reconciled This Inference cannot possibly be avoided unless we will fancy that the Reconciliation purchased by Christ is kept by God as it were in Banco as a Treasure which dischargeth nothing for a while untill hereafter it be brought forth to help a person upon occasion so that the Reconciliation and Remission purchased by Christ must he as a dead stock in heaven so long untill men come to years and then God makes experiments whether sinners will make use of it or no c. But to these I shall add other Arguments 1. The Impetration of universal Reconciliation either it was an actual Reconciliation and Remission or only Potential a Reconcileableness or Remissableness If it were an actual Reconciliation and Remission then are God and all sinners enemies no longer but friends and then every sinner shall certainly be saved And is a blessed man for if we be reconciled by the death of Christ much more shall we be saved by his life Rom. 5. 10 And Rom. 4. Blessed are they whose iniquities are forgiven and whose sins are covered verse 8. Blessed is the man to whom the Lord will not impute sin But this I suppose none will presume to maintain Ergo. no Actual Reconciliation and Remission for all If the Reconciliation and Remission be only Potential and not Actual then 1. Why doth the Scripture take no notice of this at all But where it speaks of the death of Christ and Reconciliation and Remission thereby it perpetually delivers the one and the other as Actual Ephes 2. 13. Ye are made nigh by the blood of Christ verse 14. He is our peace ver 15. Making peace ver 16. Having slain the enmity thereby Col. 1. 20. Having made peace through the blood of his Crosse ver 21. you hath he reconciled Ephes 1. 7. In whom we have Redemption through his blood the forgiveness of sins 2 Cor. 5. 19. God was in Christ reconciling the world unto himself not imputing their trespasses unto them was all this here ascribed unto the death of Christ only a power accruing unto God that he might if he would make an offer of an universal reconciliation and Remission 2. But again Jesus Christ did make an actual offering of himself and he did actually satisfie the Justice of God for all according to the Opinion of the Arminians Now if the Justice of God be actually satisfied surely there is more than a meer power and liberty acquired that God may be reconciled to us if he will and pardon us if he will and save us if he will Because the satisfaction of Christ can and doth Oblige God to this God having Covenanted with him if that he would lay down his life for sinners that then his Righteousness should justifie and reconcile them 3. What we are to believe that is true but we are to believe that God is actually reconciled by the blood of Christ and hath actually forgiven us 2. This Grand universal Impetration either God intends the real actual application of it or he doth never intend to apply it to all It were most strange that the Son of God should come down from heaven be made man be made obedient to the death even to the death of the Cross yea and be made a curse for us and by his blood purchase as they say Reconciliation and Remission and life Eternal for all and every one if God intended not actually to bestow these But I demand Did he intend and will the actual collation of these purchased benefits on all and every one or did he not The Arminians to this expresly answer two things Grevencovius Cortivus 1. Deum nec voluisse nec noluisse God did neither will and intend it neither did he nill or not intend it Why then there is a Christ given to death given for a Sacrifice to be a Propitiation for sinners to be a Redemption for all and every sinner to save all and yet after all this God is not peremptorily resolved either way of the benefit of this to any one sinner whatsoever And so the death of Christ may be in vain in respect of benefit to all the sinners in the world For although his death did satisfie Gods Justice and thereby God gained so much as that he might universally tender Redemption to all yet if there were no actual purpose or real intention in God to bestow this on any who can say that he shall be the better for that which God really intends not to bestow on him 2. Again they say that though God did not peremptorily intend to confer and bestow this upon all yet conditionally he did if so be that all will believe on Christ unto which I would reply two things First God did know that all men would not believe on Christ and therefore as to the prescience of God this condition was not universal but particular if Gods intention to impart the benefits of the death of Christ had a respect unto and foundation in a condition which he certainly foresaw to be particular only Hence it will necessarily follow That God never intended a Redemption and salvation for all From the Argument either to God or unto men it shall bind the Adversary If to God in respect of his intention then thus I frame it God intended salvation by Christ only for all who will believe in Christ but God did certainly know that all men would not believe in Christ Ergo. he did not intend it for all If to men in respect of the event then thus Salvation is obtained for all who will believe on Christ but all men will not believe in Christ Ergo. Salvation is not obtained for all Secondly I reply to that Assertion viz. That God did intend to confer or apply all saving benefits purchased by Christ upon the condition that
what is it to be justified but to be pardoned 5. And so for Repentance and Faith certainly they have been true if forgiveness of sins have been granted unto you because to none but unto such who do truly repent and who do truly believe is forgiveness of sins promised 6. And lastly If your sins be forgiven you shall be undoubtedly saved Rom. 8. 30. Whom he justified them also he glorified So Acts 26. 18. That they may receive forgiveness of sins and inheritance among them that are sanctified Secondly If your sins be forgiven you then your way is opened and cleared You have access to God with all boldness with all boldness of access and confidence to your God and Father There are three choice Cordials and Encouragements to all who have obtained pardoning mercy 1. They may look upon their God as sitting altogether and always on his Throne of grace and mercy as their loving God as their kind God as their good God as their Father as their Helper as their Saviour O what a sight of God is that sight of him in heaven where there is love and nothing but love peace and nothing but peace joy and nothing but joy favour and nothing but favour blessed communion and nothing but blessed communion Such a kind of sight of God have justified and pardoned persons here on earth they may now look on God as their God as their Father as loving of them delighting in them and rejoycing over them to do them good and what should hinder them to come with a filial confidence to such a God and Father 2. They may look up unto him for any mercy which they do need and which he doth promise unto them Psal 81. 10. Open thy mouth wide and I will fill it Hos 2. 19. I will betroth thee unto me in righteousness and in judgement and in loving-kindness and in mercy Ver. 21. And it shall come to pass in that day I will hear saith the Lord I will hear the heavens and the heavens shall hear the earth Ver. 22. And the earth shall hear the corn and the wine and the oyle and they shall hear Jezreel Beloved there is no partition wall but sin nothing that separates between God and us but sin nothing that hinders good thingâ— from us but sin now if that partition wall be broken down as certainly it is when sin is forgiven there is nothing on your part to hinder you from asking and nothing on Gods part to with-hold him from giving any thing that is good unto you 3. They may look on all their enjoyments as mercies as the fruits of love with marvailous contentment and delight mercies are sure and sweet unto them As every one of the Vessels had that inscription upon it Holiness to the Lord so every receit which the forgiven sinner partakes of hath this superscription on it A token of love from the reconciled God you have the bond and the seal the wine and the sugar the day and the Sun-shine mercies from mercy mercies in mercy this and that and my sins pardoned Thirdly If your sins be forgiven you this will be a great support strength It will be â— great support in all times and occurrences whatsoever In times of outward wants relief upholdment unto you in all occurrences whaâ—soever and in all times whatsoever 1. In times of outward wants and straits as Lactantius said of Lazarus he was sine domo but not sine Domino sine veste but not sine Fide sine cibo but not sine Christo The like may we say of the pardoned person he may be without money but not without mercy he may be without friends but he is not without a Father he may be without outward mercies but he is not without the God of mercies his body may want riches but his soul is not without forgiveness God is his forgiving God and his reconciling God and his blessed God and portion for ever and ever 2. In time of outward troubles when all the world is in combustion and distraction and there is no rest nor peace to be found amongst men why then can the pardoned sinner find rest and peace peace in his God and peace in his In time of outward troubles Christ and peace in his conscience my sins are pardoned it is God that justifies me he is at peace with me and I am so with him and therefore I can rejoyce in tribulation it self 3. In times of losses and trials God hath taken away this friend and that parent this childe and that comfort but he hath not taken away his loving-kindness In times of losses and â—ryals from me 'T is but a cross 't is not a curse 't is but a refining fire 't is not a consuming fire 't is but the rod of Father 't is not the word of a Judge 't is to heal and pacifie 't is not to harden and destroy 't is but the physick of love 't is not the sting of wrath for if sins be pardoned then enjoyments are from love and then losses are from love If God gives that is in mercy if God takes away that also is in mercy O Sirs a loss a cross sits heavily on the heart when the guilt of sin sits strongly on the conscience but if the guilt be taken off there as certainly it is upon the forgiveness of sins then may a man take up the cross and kiss it then may he stoop down and bear it then may he take in a mercy and rejoyce and then can he give back a mercy and bless that God who hath given and now hath taken c. 4. In times of sickness and death when all the world is leaving of us and when we are leaving all the world and the short minute of time is expiring In times of sickness and death and the larger date of eternity is appearing when Physitians say there is no hope and friends are taking their farewel for ever and no earthy thing can be of comfort or relief O then the fiduciary apprehension of a reconciling Christ and of a reconciled God and of all our sins as pardoned why this revives this stays this chears up our spirits this is better than life this is life in death Now let thy servant depart in peace said Simeon for mine eyes have seen thy salvation now let me dye and go to my God and Father it is certain that that man may look on death with joy who can look on Christ and the forgiveness of his sins with faith 5. In times of temptations How many temptations are answered if once our sins are pardoned In times of temptationâ— 1. God will damn thee for thy sins O no he hath pardoned my sins and therefore he will not damn me for them 2. But do not thy sins deserve hell and damnation they do so but God hath forgiven according to the riches of his grace in the blood of Christ 3. But thinkest thou
ways of worldly advancements and advantages But the rule which a renewed heart sets up to guide and prescribe him is none other but that which God himself sets up for his people to walk by and that is his written Word Psal 119. 105. Thy Word is a Lamp unto my feet and a light unto my path Ver. 133. Order my steps in thy Word This rule he sets up for all matters of faith and for all matters of fact this I must believe because God reveals it and commands me to believe it this I receive for truth because God delivers it for truth and that I reject as erroneous because the Word of God condemns it as contrary to the truth And this work I do and that way I walk in because God sets it out in his Word for me and that I do not do and so and so I dare not walk for I have no Word of God for it nay the Word of God is against it why mans heart is right indeed it is renewed by grace but if a man will walk contrary to this rule if he will not speak and live according to this Word it is because there is no light in him Isa 8. 20. SECT V. Vse 4. DOth God promise to give unto all his people in Covenant with him a new heart and a new spirit then there is comfort and joy to Comfort to those that have a new heart all those who finde the new heart given unto them it is true that when the Lord doth renew the heart of any by his grace and separate them from the world unto himself that 1. They shall meet with many troubles and scoffs and reproaches and persecutions from the world All that will live godly in Christ Jesus shall suffer persecutions 2 Tim. 3. 2. They shall meet with many temptations and oppositions from Satan if he cannot hinder grace and conquer grace yet he will molest and disquiet grace 3. They shall meet with many conflicts and warrings within their own hearts and with many weaknesses and failings and tryals nevertheless their condition is a very happy and comfortable condition and there are eight Eight comforts proper to them choice comforts which are proper to every renewed person and which may cheer up his heart all his days v. g. 1. Newness of heart is a sure and infallible testimony of the best and of the greatest matters which can concern the soul 2. This newness of heart is an unquestionable effect of our union with Christ 3. It is the noblest and highest elevation of the soul here on earth and the clear evidence of the presence of the Spirit of Christ 4. It enables you for all heavenly communion and serviceableness to Divine glory 5. God will own and accept of it and the fruits of it though but little and weak 6. He will strengthen and uphold and perfect it unto the day of Christ 7. He will poure upon every person who enjoys it all necessary blessings for this life and will take special notice of him and care for him in the days of adversity 8. Renewing grace shall without all doubt bring us at the last to eternal happiness First Newness of heart is a sure and infallible testimony of the best and of It is a clear testimony of the greatest matters which can concern the soul the greatest matters which can concern the soul There are six things which do concern the soul as nearly I think as any can and of every one of them is renewing grace a sure testimony 1. The love of God 2. The election of God 3. A relation to God 4. A change from death to life 5. The pardon of sin 6. The hope of glory 1. Of the love of God that the Lord doth indeed set his special love A testimony of the love of God his very heart upon a person 1 Joh. 3. 1. Behold what manner of love the Father hath bestowed upon us that we should be called the sons of God Psal 146. 8. The Lord loveth the righteous for any to be made the sons of God this is an effect or fruit of the love of God now all the sons of God are new born they are born again of the Spirit Joh. 3. 5. Ephes 2. 4. But God who is rich in mercy for his great love wherewith he loved us Ver. 5. even when we were dead in sins and trespasses hath quicked us together with Christ As it is one of the greatest testimonies of Gods hatred and wrath for any to be left to his old sinful heart and lusts and ways so it is one of the greatest testimonies of Gods love when he pities them in their sinful condition and delivers them out of it and gives his Spirit to enliven and renew them by grace 2. Of the Election of God for this see two places 1 Thes 1. 4. Knowing Of election Brethren Beloved your Election of God Ver. 5. For our Gospel came unto you not in word only but also in power and in the Holy Ghost Eph. 1. 4. He hath chosen us in him that we should be holy Holiness or renewing grace it is as one speaketh the counterpane of Gods decree of Election God by his own eternal prescience knows whom he intends for salvation and we by that work of renewing grace in our hearts come to know that eternal purpose of his grace concerning us it being given unto us an effect flowing from his Election and in order unto that happiness unto which he hath chosen us 3. Of our Relation to God as our God and our Father as none but his Of our relation to God people and children are holy so all his people and his children are holy Isa 63. 18. The people of thy holiness they are 1 Pet. 2. 9. an holy Nation and a peculiar people 2 Cor. 6. 17. Come out from among them and be ye separate and touch no unclean thing Ver. 18. And I will be a father unto you and ye shall be my sons and daughters saith the Lord Almighty 4. Of our translation from life to death See Isa 4. 3. He that is left in Of our translation from death to life Zion and he that remaineth in Jerusalem shall be called holy even every one that is written among the living in Jerusalem Ezek. 16. 6. When I passed by thee and saw thee polluted in thine own blood I said unto thee when thou wast in thy blood Live yea I said unto thee when thou wast in thy blood Live Luk. 15. 32. This my son was dead and is alive again Rom 6. 11. Likewise reckon ye your selves to be dead unto sin but alive unto God Renewing grace is one of the strictest differences between men of death and men of life not any man hath it but he who is made alive by Christ and is in the state of life no profane person hath it nor doth any hypocrite partake of it 5. Of the pardon of our sins if any
Applied in 37 Sermons preached at Saint Dyonis Back-Church by Nath. Hardy D. D. The Second Part. A Paraphrase on the Canticles By George Sand. The Kings Cabinet opened Armilla Catechetica A Chain of Principles or an orderly Concatenation of Theological Aphorisms and Exercitations wherein the Chief Heads of Christian Religion are asserted and improved By John Arrowsmith D. D. late Master of both St. John's and Trinity Colledge successively and Regius Professor of Divinity in the University of Cambridge Samariah's Down-fall or a Commentary by way of supplement on the five last verses of the thirteenth Chapter of Hoseah where is set forth Ephraims Dignity Duty Impenitency and Down-fall very sutable to and seasonable for these present times wherein you have the Text explained several Cases of Consciences cleared many Practical Observations raised with references to such Authors as clear any Point more fully and a Synopsis or brief Character of the twenty Kings of Israel with some useful Inferences from them By Tho. Hall B. D. and Pastor of Kings-Norton An Apology for the Ministry and its maintenance wherein is set forth the Necessity Dignity and Efficacy of the Gospel-Ministry against the Socinians Swenk-feldians Weigelians Anabaptists Enthusiasts Familists Seekers Quakers Levellers Libertines and the rest of that rout By Tho. Hall B. D. Pastor of Kings-Norton Diatribae de Eterno Divini bene-placiti circa Creaturas Intellectuales Decreto ubi Patrum Consulta Scholasticorum scita modernorum placita ad sacrae Scripturae amussim Orthodoxae Ecclesiae Tribunal deferuntur Authore Thoma Aylesbury Presbytero Anglo S. S. Theologiae Bacca laureo Several Sermons preached upon solemn occasions wherein Gods retaliating Justice especially to Oppressioâ— his preserving proving delivering and rewarding Mercies The Ministers both Dignity and Frailty the Saints particular and General Duty are delineated By Nath. Hardy D. D. and Chaplain to his Majesty King Charles the second and Preacher to the Parish of St Dionis Back-Church London Large Octavo Enchiridion Medicum containing the causes signs and cures of all those Diseases which do daily afflict the body of man together with a Treatise De facultatibus medicamentorum dosibus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or the sum of Practical Divinity preached in the Wilderness and delivered by our Saviour in his Sermon on the Mount being observations on the fourth fifth sixth and seventh Chapters of St. Matthew to which is prefixed Prolegomena or a Preface by way of Dialogue wherein the perfection and perspicuity of the Scriptures is vindicated from the calumnies of Anabaptists and Papists By Tho. White Preacher of Gods Word Piscator in omes Pauli Epistolas Gods Fearers are Gods Favourites several Sermons by Antho. Tucker A practical Discourse of Prayer By Tho. Cobbet Records Arithmetick The Drinking of the Bitter Cup or the hardest Lesson in Christs School learned and taught by himself viz Passive Obedience wherein beâ—ides divers Doctrinal Truths of great Importance many practical Truths are held forth for the teaching of Christians how to submit to their heavenly Father in suffering his Will both in life and death patiently obediently and willingly By John-Brinsly Minister of greot Yarmouth Small Octavo A Treatise of the power of godliness consisting of three parts 1. Wherein it consists 2. Cautions against and discovery of several mistakes and hinderance most common to the people of God 3. Several means and helps for the attaining of it By Tho. White Directions and perswasions to a sound Conversion for preventing of that deceit and damnation of Souls and of those Scandals Heresies and desperate Apostacies which are the consequents of a counterfeit and superficiall change being the first of those Books mentioned in the Call to the unconverted By Richard Baxter Confirmation and Restauration the necessary means of Reformation and Reconciliation for healing of the corruptions and divisions of the Churches submissively but earnestly tendred to the consideration of the Soveraign Powers Magistrates Ministers and People that they may awake and be up and doing in the execution of so much as appears to be necessary as they are true to Christ his Church and Gospel and to their own and others Souls and to the peace and welfare of these and as they will answer the neglect to c. at their peril By Richard Baxter A prospect of Eternity or mans everlasting condition opened and applyed By John Wells Minister of Olaves Jewry London Ovids Festivals The Arcadian Princess By Rich. Brathwait Esq Truths manifest The Golden mean or some serious considerations for a more full and frequent administration of though not free admission unto the Sacrament of the Lords Supper By Stephen Geree Minister of Abinger in Surrey Confessio fidei in Conventu Theologorum authoritate Parliamenti Anglicani indicto Elaborata eidem Parliamento post modum Exhibita quin ab eodem deinde qui ab Ecclesia Scoticana cognita approbata una cum Catechismo duplici majori minorique è Sermone Anglicano summa cum fide in Latinum versa In large twelves Boccace's Tales or the Quintessence of Wit Mirth Eloquence and conversation framed in ten days out of an hundred curious Pieces by seven Honourable Ladies and three Noble Gentlemen preserved to posterity by the renowned John Boccacio the first refiner of the Italian prose A Pattern of patience in the example of holy Job being a Paraphrase on the whole Book as an expedient to sweeten the miseries of these never enough to be lamened times The Abridgement of Christian Divinity By Wolleb Englished and enlarged by Alexander Ross FINIS
more special to shew unto you what that Covenant is which God makes between himself and his people There are who do distinguish of a twofold Covenant 1. There is Foedus absolutum which is such a promise of God as takes in no stipulation or condition at all that There is an absolute Covenāt runnes altogether upon absolute termes such a Covenant was that which God made with Noah that he would never drown the world any more Gen. 9. 11. and such a kind of Covenant is that when God promiseth to give faith and perseverance unto his elect Heb. 8. 10 c. Both these Covenants are absolute and without any condition there is nothing in them but what is folded up in the promises themselves 2. Foedus Hypotheticum which is a gracious promise on Gods part with an obligation to duty on our part for although it be natural to God to recompence And an Hypothetical Covenant any good as it is to punish any evil And although man doth owe unto God whatsoever God covenanteth with him for yet it so pleaseth his Divine Will thus to deale with us that in binding of us to duty unto himself he binds himself in reward unto us and promiseth such and such a recompence upon the condition of such and such a performance Now this kind of Covenant is twofold The Covenant is either The Covenant of nature 1. Foedus Naturae as some stile it or Foedus operum the Covenant of works as we usually call it the Apostle calls it the Law of works Rom. 3. 27. This is the Covenant which God made with man in the state of innocency before the fall wherein God promised unto man life and happinesse upon condition of perfect and personal obedience and it is summed up by the Apostle Gal. 3. 12. Do this and live God having created man upright after his own Image and so having furnished him with all abilities sufficient for obedience thereupon he made a Covenant with him for life upon the condition of obedience I say he made such a Covenant with Adam as a publick person and as he promised life to him and his posterity in case of obedience so he threatened death and a curse unto him and his posterity in case of disobedience In the day thou eatest thereof thou shalt surely die Gen. 2. 17. Cursedis every one that continueth not in all things written in the book of the Law to do them Gal. 3. 10. 2. Faedus Gratiae the Covenant of Grace the Apostle calls it the law of faith Or the Covenant of grace Rom. 3. 27. and it is especially expressed thus He that believes shall be saved Mark 16. 16. The just shall live by faith Gal. 3. 11. This is that Covenant of which the Text speaks and of which by Gods assistance This is stiled I intend to discourse This Covenant which is sometimes stiled the Covenant of life life is restored The Covenant of life and life is promised and life is setled by the Covenant no life for a sinner out of it And sometimes it is stiled a Covenant of peace Numb 25. 12. Behold I give Covenant of peace unto him my Covenant of Peace Peace is the comprehension of all blessings and prosperity our good is in this good Covenant of grace and all peace flowes out of it peace with God and peace of cosncience And sometimes it is called a Covenant of salt Num. 18. 19. 2 Chron. 13. 5. A A Covenant of salt firm sure uncorruptible Covenant which lasts for ever Sometimes it is stiled the promise Psal 105. 42. He remembred his holy promise The promise and Abraham his servant It is called the promise by way of eminency it is made up altogether of promises all on Gods part which he will do is under promise and all on our part which we are to do is likewise under promise Sometimes it is called the mercy and the truth Mic. 7. 20. Thou wilt perform The mercy and the truth the truth to Jacob and the mercy to Abraham The Covenant is called mercy because mercy only drew this Covenant It was meer mercy which moved God to make new bonds with us yea all mercy is wrapped up in it And it is called Truth because the Lord God who makes this Covenant will certainly and truly performe all that good and mercy which in it he makes over unto his people Hence also it is called the oath Luke 2. 73. The oath which he sware unto The Oath our father Abraham You do not read of Gods Oath in the Covenant of works that Covenant wanted a Mediatour and was not sealed with an oath but in this Covenant of grace there is the oath of God to declare unto us and to confirm us as touching the immutability of his will and purpose for the accomplishment of all that good mentioned in this Covenant And it is called a Testament and a new Testament Matth. 26. 28. My A Testament and New Testament blood of the New Testament Heb. 9. 15. He is the Mediatour of the New Testament A Testament is Testatio mentis that which we commonly call a mans Will about the bestowing of his estate amongst his children c. The new Covenant is called a Testament because it is ratified and confirmed by the death of the Testator and because it is as it were his last Will written down There are precious Legacies bestowed and setled by God the Father in this Covenant upon all his children and all of them are confirmed and ratified to them by the death of Christ This Covenant of grace thus gloriously set out in the Scripture wherein God proclaimes all his goodnesse to us which is the foundation of all our lives and comforts hopes and happinesse which is the foundation of all godlinesse and holy walking which is a sure and our only anchor I am now in a more distinct way to discourse of In the handling whereof I shall confine my self to these six particulars 1. The differences of this Covenant of grace from the Covenant of works 2. The proper nature of this Covenant in the absolute consideration of it 3. The adjuncts and properties of this Covenant 4. The condition of the Covenant of grace 5. The Mediatour of this Covenant 6. The special gifts and legacies that are bequeathed in this Testament CHAP. III. Differences of the Covenant of grace from the Covenant of works THe differences of this Covenant of grace from that Covenant of works Although there are some things wherein both these Covenants agree As 1. In the general end which is the Seven things in which they agree glory of God 2. In the persons contracting and covenanting which are God and man 3. In the intrinsecal forme there is a condition and restipulation in both 4. In some things promised in them both and required as to the matter of them in both 5. In the Authour God is the Authour of
delights in viz. uprightnesse of Spirit your sighs and groans and tears and desires shall passe and be accepted instead of more full and ample performances 2 Cor. 8. 12. If there be first a willing minde it is accepted according to that a man hath and not according to that he hath not Mal. 3. 17. I will spare them as a man spareth his own sonne that serveth him Psal 51. 17. A broken and a contrite heart O God thou wilt not despise Zach. 4. 10. Who hath despised the day of small things 6. They have immunity from the terrour or coercive power of the Law Namely From the coercive power of the Law from obeying the commands of it upon the meer principles of slavish fear of the threatnings annexed unto the breach of the Law You do now obey the Law not as slaves but as sonnes not out of fear of wrath but out of love to your Father That Spirit of bondage Rom. 8. 15. and that spirit of fear 2 Tim. 1. 7. is removed and a spirit of love comes in the room thereof Though there were no rewards to allure and though there were no severe threats to terrifie you yet you would serve your God with willing minds and with willing hearts 2 Chron. 28. 9. Psal 110. 3. There is such a heavenly sutablenesse and superconnaturalnesse 'twixt the Law of your God and your hearts that it is your delight to meditate in it and to walk up unto it in all things there is no constraint on you but the love of your good God 7. They have immunity from the curse of the Law Christ hath redeemed us From the curse of the Law from the curse of the Law being made a curse for us Gal. 3. 13. Indeed afflictions and fatherly chastisements or corrections may befall the people of God in this life whom the Lord loveth he chastneth and scourgeth every sonne whom he receiveth Heb. 12. 6. but no curses befall them Though the cup be bitter yet there is no poyson in it though it be a crosse yet it is not a curse their wounds are healing wounds and their afflictions are instructions and their losses are their gains for nothing comes as a curse which doth us good 8. They have immunity from the Kingdome and power of darkness You are no From the Kingdome of darknesse longer under the Prince of the power of the Aire the spirit that worketh in the children of disobedience Ephes 2. 2. The Divel is dispossessed and cast down and cast out he is still your enemy but he shall never be your Lord more he may tempt you and disquiet you but command and rule over you he shall never do Though the Divel be very busie and active with you yet he shall never regain possession never conâ—uer your graces never part you and your God never hinder you of your inheritance 9. They have immunity from death there is the first death and the second From death death or there is a three-fold death there is the death of the soul and the death of the body and the death of soul and body 1. Spiritual death that is the death of the soul 2. Corporal death that is the death of the body 3. Eternal death that is the death of soul and body Now all the people of God are freed from spiritual death by the grace of Christ and from eternal deaâ—h by the blood of Christ and from corporal death though not absolutely or simply yet respectively so far forth as sinne hath made it dreadful and our enemy and prejudicial to us Though you must dye yet your death is but your sleep and is but your strait passage into life The death of death is removed from you by the death of Christ Vide Heb. 2. 15. 1 Cor. 15. 55 56 57. O death where is thy sting O grave where is thy victory The sting of death is sinne and the strength of sinne is the Law but thanks be to God who hath given us the victory through our Lord Jâ—sus Christ 10. What can I say more they have immunity from all evil in this life and in the life to come you are freed or delivered from an evil conscience which never From all evil leaves accusing and condemnâ—ng from this present evil world and the corruptions thereof from every evil work and way from evil men from all the evil which remains for evil men in hell God in this Covenant secures you against all why what comforts are there in these things and what confidence and what encouragements and what support unto your souls Why do you fear so often and why are your hearts troubled Surely you do not know your selves to be the people of God or else you do not fully know the liberties and immunities of the people of God Sometimes you fear the heavy wrath of God but why do you so He is your God and your Father and full of compassions and loving kindnesses he will not deal with you as a revenging Judge but as a loving and merciful Father he is at peace with you and reconciled unto you Sometimes you fear the damnation and curse belonging unto sinne But why do you so Christ hath dyed and satisfied for your sinnes and he was made a curse for you and there is no condemnation to them that are in Christ Sometimes you fear because of the powerful motions and conflicts and rebellions of sinne in your hearts but why do you so seeing that sinne shall not have dominion over you and Christ in you is daily mortifying and destroying the body of sinne neither shall any Lord reigne in you but your Saviour who dyed for you Sometimes you fear because of the imperfection of your graces but why do you so It is not your weaknesse or want of holinesse but Christs perfect righteousnesse which is imputed unto you for life and for justification Sometimes you fear because of the weaknesse of your obediential services and performances but why do you so your God in Covenant works all his works in you and he owns your persons and will accept the weakest offerings of an upright heart in and for Christ Sometimes you fear because of the strong temptations of Satan but why do you so grace sufficient shall be given unto you and your God will shortly bruise Satan under your feet Sometimes you fear men because of their malice and power and why do you so your God will restrain the rage of man and frustrate the counsels of the Heathen and break the armes of the ungodly and knows how to deliver you Sometimes you fear to dye but why are you afraid of death which is but the last Stile to go over and then you are at your Fathers house death to you is but an end of your sinnes and miseries and only a quick passage into your eternal happinesse Secondly The priviledges which you enjoy by being under the Covenant of grace Priviledges by being in Covenant by
our Father and we are thy people A second is the merciful nature of God ready to shew mercy and to multiply pardon A third is the death of Christ he shed his blood to make our peace and to slay all enmity A fourth is the very Covenant it self wherein God hath promised that he will not cast away and that he will heale and forgive the back-slidings of his people and though he will chastise them yet he will not forsake them 8. The Covenant of grace gives a better estate then the Covenant of works It gives a better estate we have a better estate by this then we had or could have by that 'T is true That Adam in innocency enjoyed a larger measure of knowledge and righteousness and had also free communion with God without fear and had dominion over the creatures But yet he had not knowledge of God in Christ nor any communion with God through Christ nor had he any manifestations of the glories of the Gospel by the Spirit of Christ and besides all this whatsoever enjoyments Adam had which might make up a happy estate unto him yet all that enjoyment was mutable and contingent But now in and by the Covenant of Grace our enjoyments are higher and they are also surer 1. They are higher for now we enjoy God not only as a Creator but as a Father Our enjoyments are higher we enjoy him a merciful and gracious and abundant in goodnesse and truth and we enjoy Jesus Christ in a way of union with his person being bone of his bone and flesh of his flesh as the Apostle speaks Ephes 5. 30. and in a way of communion in his death and life and victories and purchases and we enjoy the very Spirit of Christ as to all his graces and comforts and assurances 2. They are surer he enjoyed God so as yet he lost his God he enjoyed righteousness Surer so as yet he lost his righteousness and dominion so as he lost that dominion and had it not been for Christ who was immediately promised after the fall he had never found his God again nor a righteousnesse again nor any right of dominion again but in the Covenant of grace all is sure and stable and permanent God is our God for ever and we continue his people for ever Christ is our Head and we are his Members for ever we enjoy the Spirit and he abides in us for ever The Covenant of grace is a better Covenant then that of works It is better in the way and cause of Remuneration as to the way and cause of Remuneration In a Covenant of works you must earn your wages before you must be paid your wages your own doing is the price of your receiving and your reward is as your work is nothing is there expected as a bounty and gift but all runs there as debt and wages Adam could never pray under this Covenant Lord receive me graciously do me good freely for thy mercies sake But it is not thus in the Covenant of grace where he that deserves nothing may yet receive all and the unworthy sinner doth yet attain to the most excellent mercies upon the sole account of the riches of Gods grace in Christ In the Covenant of grace God doth not reward us according to our ill deeds nor doth he reward us for our good deeds But he freely pardons the ill works of his people and doth them all good not for their goodness but for his own goodnesse-sake In the Covenant of works you come to God saying Lord This I have done therefore blesse me In the Covenant of grace you come to God saying Lord This I need and this thou hast promised O give it me not for my sake but for thy truths sake and for thy Christs sake freely love me freely accept of me freely own and bless me I can shew no deserts of mine but I can shew unto thee thine own promises I can find enough in my self why thou shouldest abhor and curse me and yet I finde enough in thy self and Covenant why thou mayest embrace and help me 10. The Covenant of grace is a better Covenant than that of works in respect of a double efficacy 1. Of helping recovery 2. Of saving vertue It is better in respect of a double efficacy Of helping recovery 1. The Covenant of works never did afford help to recover any one sinner As that Commander spake of the Watchman whom he found asleep and therefore ran him through with his sword I found him dead and left him dead That we may say of the Covenant of works It findes us dead in sins and in trespasses and it leaves us dead in our sins and trespasses there is no balm for our wounds in that Covenant But the Covenant of Grace this doth help and restore sinners it is the ministry of Life and Grace and Peace But God saith the Apostle in Ephes 2. 4 5. who is rich in mercy for his great love wherewith he loved us even when we were dead in sins hath quickned us together with Christ And 1 Cor. 6. 11. Such were some of you but ye are washed but ye are sanctified but ye are justified in the Name of the Lord Jesus and by the Spirit of our God And Rom. 5. 8. God commendeth his love towards us in that whiles we were yet sinners Christ died for us verse 9. Much more then being now justified by his blood we shall be saved from wrath through him 2. The Covenant of works did never save any righteous person What saving Of saving vertue power might be found from it upon a supposition of Adams standing I dispute not but this I say There never was any one person saved actually by the Covenant of works But yet the Covenant of Grace doth save all Believers Jesus Christ came into the world to save sinners 1 Tim. 1. 15. Whosoever believeth in him shall not perish but have everlasting life Joh. 3. 15. We believe that through the grace of the Lord Jesus Christ we shall be saved even as they Ephes 2. 8. By grace ye are saved through faith 1 Pet. 1. 9. Receiving the end of your faith even the salvation of your soules Thus you see that the Covenant of grace is the best Covenant in comparison of the Covenant of works Use 1 Is the Covenant of Grace the best Covenant The best Covenant that ever God made with man and for man How great then is their sin who refuse this Covenant Then how gâ—eat is their sin who refuse this Covenant and to come into this Covenant The greater that any mercy is our sin is therefore the greater to refuse that mercy O beloved whence is it that many of your hearts are still hardned whence is it that you love darkness rather then light why do you not hearken to this Covenant whence is it that for lying vanities you forsake your own mercies 1. Are you not sinners 2. Do
for God to have There cannot be a New Covenant without a Mediatour set up a Covenant a New Covenant if he had not set forth a Mediatour for that Covenant Because neither can a sinner come into a New Covenant without a Mediatour the sinners accesse to God and union with him requires one Nor can there be any acceptance of the person or of the services of any sinner without a Mediatour who must bear his name before God and take away the iniquity of his holy offerings Nor can he continue in that Covenant without the presence and help of a Mediatour For if Adam who had a perfect righteousness suitable to his created condition could not make good the Covenant with him much lesse can the sinner by his own strength either perform the duties or persevere in the performance of them against so many inward oppositions of his own sinful nature and so many outward temptations of Satan without the power and sufficiency of a Mediatour SECT II. 2. THat Jesus Christ is the Mediatour and he only There are two Branches Jesus Christ and he only is the Mediatour Jesus Christ is tâ—e Mediatour proved by the 〈…〉 God in this Assertion 1. One that Jesus Christ is the Mediatour which will appear to be a truth whether you consider six things 1. The counsel and purpose of God to save sinners by Christ as Mediatour Ye were redeemed with the precious blood of Christ as of a Lamb without blemish and without spot who verily was fore-ordained before the foundation of the world 1 Pet. 1. 19 20. Whose names are written in the book of Life of the Lamb slain before the foundation of the world Rev. 13. 8. Him being delivered by the determinate counsel and for eknowledge of God ye have taken and by wicked hands have crucified and slain Acts 2. 23. 2. The voluntary consent and compact between God the Father and Christ The The voluntary consent and compact betwixt God and Christ Father was willing to give Christ his Son to be the Head and to be the Ransome of the Elect and Christ the Son of God presented himself most willing to procure that salvation for them The Father agreed with him for an obedience even to the death to bring this about and promised him a Spiritual Kingdom and seed upon the performance And the Son came up to this Then said I Loe I come in the volume of thy Book it is written of me I delight to do thy will O my God yea thy Law is within my heart 3. The promise of this unto Adam Gen. 3. 15. It shall bruise thy head and thou The promise of this to Adam shalt bruise his heele This is directly meant of Christ who as our Mediatour should suffer death for us c. And unto Abraham in Gen. 18. 18. In thy seed shall all the Nations of the earth be blessed 4. The Legal figures and shadows in Sacrifices and Offerings all which Typified The Legal figures and shadows of it Jesus Christ the Mediatour who offered himself shed his blood took away sinne and made peace as in the Hebrews is a bundantly expressed 5. The actual exhibition and presentation of Christ unto the world and for this The actual exhibition of Christ purpose to be a Mediatour Gal. 4. 4. When the fulnesse of time was come God sent forth his Son made of a woman made under the Law verse 5. To redeem them that were under the Law that we might receive the adoption of sons 6. The real executing of that Office of Mediatour in fulfilling all Righteousness The real execution of that Office and in giving himself for a Ramsome and by his blood reconciling and making Peace 2. And as Christ is that Mediatour so he only is that Mediatour 1 Tim. 2. 5. Christ only is that Mediatour There is one God and one Mediatour between God and Man the Man Christ Jesus but one God and but one Mediatour Acts 4. 12. Neither is there salvation in any other for there is no other Name under heaven given amongst men whereby we must be saved None was ever called to that Office but Christ and none was ever fitted for that Office but Christ and none were ever able to discharge that Office but Christ Him the Father sent and gave and sealed and on him was laid our iniquities c. Read you of Man or Angel called by God to be a Mediatour 'twixt him and sinners Was ever any so fitted for that work but Christ He who is a Mediatour at least three conditions must lie upon him 1. He must not be of the number of those who are to be reconciled Therefore Three conditions in a Mediator agree only to Christ no simple man can be a Mediatour 2. He must partake of the nature of them who are to be redeemed and reconciled He must be of the same seed with them Heb. 2. 16. and therefore no Angel can be a Mediatour 3. He must be more than a meere Creature For a meere creature cannot satisfie nor can his righteousness be imputed to any but himself and he must be able to overcome sin and death and raise himself which no creature can do therefore neither men nor Angels can be Mediatours SECT III. 3. NOw let me speak unto the third particular viz. How Jesus Christ is to How Christ is to be considered as being-Mediatour As God Man be considered or look't upon as being a Mediatour I answer not as God only not as the second Person in the Trinity only not as man only but as Theanthropos as God-Man As God manifested in the flesh 1 Tim. 3. 16. As the Word made flesh which dwelt amongst us and we beheld his glory as the only begotten of the Father Joh. 1. 14. As the second Person of the Trinity incarnated as Immanuel God with us A Virgin shall conceive and bring forth a Son and thou shalt call his Name Immanuel Isa 7. 14. with Matth. 1. 23. and so the Angel to Mary in Luke 1. 31. Behold thou shalt conceive in thy womb and bring forth a Son and shalt call his Name Jesus verse 32. He shall be great and shall be called the Son of the Highest and the Lord God shall give unto him the Throne of his Father David verse 33. And he shall raign over the house of Jacob for ever and of his Kingdom there shall be no end So Gal. 4. 4. When the fulnesse of time was come God sent forth his Son made of a woman c. to redeem them that were under the Law And Christ is said to bear our sins in his own body 1 Pet. 2. 24. And to make his soule an offering for sin Isa 53. And by his death and blood to reconcile us Rom. 5. 9. Col. 2. 22. As Christ was God from all eternity so in time he was made Man True God he was Joh. 1. 1. The Word was God and true Man also be was
Heb. 2. 14. He did partake of flesh and blood and verse 17. In all things made like unto his brethren and Acts 20. 28. of him it is said that God purchased his Church with his own blood that is the Son of God being made man did so purchase his Church So then Jesus Christ is our Mediatour considered as God and Man And the Reasons of it Reasons are these 1. A Mediatour must be a middle Person 'twixt differing parties equally distant from both and equally drawing nigh to both parties betiwxt whom he doth A Mediatour must be a middle Person 'twixt differing parties mediate Now Christ who was God by becoming man is therefore a middle Person betwixt God and Man for upon this account he partakes of the Nature of them both and as he is neare to the Father as God in like manner he is as near to us as he is man 2. A Mediatour must be indifferent and faithful in the behalf of both parties He must be indifferent and faithful in behalf of both parties not leaning too much unto the one nor inclining too much unto the others not pressing on the one side nor prejudicing on the other side but dealing righteously between both and evenly And thus did Christ our Mediatour being God and Man He was as it were therefore so equally interested and ballanced on the behalf of both that man could not have chosen a better nor God have appointed a fitter and neither a surer Mediatour than Christ For as be himself was God it concerned him to salve his honour and to give him satisfaction And as he himself was also Man and under obligation for him it concerned him as much to lay out himself for the good and interest of man in procuring reconciliation and salvation for him So that partaking of both their Natures as a Mediatour he was thereby not only intrusted by both parties but also a like engaged in the behalf of them both And truely therefore was the Divine and humane Nature united in his Person that so God and Man might be united and reconciled by his mediation 3. Besides those opera 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 necessarily must be the opera 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The works of Christs mediation were such as no Person could effect except he were both God and Man the works of Christs Mediation which did rest upon him to perform and dispatch by his Fathers will and his own consent and susception were such as no person could effect unless he were both God and Man for he was both to die and to overcome death dye he could not unless he had been Man and overcome death he could not unless he had been God He was to be under the Law that he might redeem us from the Law He must therefore be Man that so he might be under the Law and he must therefore be God also else he could not have Redeemed us from the Law He was to suffer and by suffering to satisfie and merit If he had been God only he could not have suffered if he had been Man only he could not have satisfied and merited He was to lay down his life and to take it up again he could not have done the former had he not been Man nor could he have done the latter had he not been God Object Now whereas some denying the true Humanity of Christ as others have denyed his Divinity do object That Christ took upon him the form of a servant Phil. 2. 7. and that he was sent in the likenesse of sinful flesh Rom. 8. 3. and therefore he was not made Man indeed and therefore not to be considered as God and Man in his Mediatourship Sol. I answer 1. To the first the form of a servant doth not prove that he was not really The form of a servant opened a servant no more than in verse 6. his being in the form of God doth prove that he is not really God But he was so in the form of God that yet he was true God In like manner he was so in the form of a Servant that he was also a true Servant Nevertheless know to be in the form of a thing may be taken two wayes 1. Sometimes for a meere shew or appearance without the truth of that substance whereof it is a form or appearance Thus the Apostle speaks of some who had the form of godlinesse 2 Tim. 3. 5. that is a meere outward appearance without the presence power or substance thereof 2. Sometimes for the evidence of a real being for the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is also such a form as grows upon and manifests the truth of an Essence or Being as the form of a Seal left in the wax is an evidence that a true seale hath made that impression So the external way of Christ in his humiliation and sufferings his humbling of himself to the death c. did like a form shew indeed that he was a true and perfect man and were the evidences of the truth of his Humanity 2. To the second also I answer That there is a difference between flesh and sinfull What is meant by sinful flesh flesh A sinful Humane Nature is one thing and an Humane Nature is another thing Christ was not made sinful flesh his conception by the Holy Ghost freed him from that contagion and truely he could never have been made a Mediatour for sinners had he himself been a sinner yet was he made flesh or true man He was flesh in truth though sinful flesh only in similitude because of his reproaches and abasements and sufferings He was in the opinion of the world numbred amongst transgressors and accounted by men to be smitten of God for his own sins yet this in truth was not so For he was made like unto us in all things sin only excepted Thus have I opened unto you what a Mediatour is The necessity of a Mediatour that Christ is the Mediatour and he only that he is so as God made man Before I passe to the other particulars I will make some usefull Applications from those truths already delivered Use 1 Is there a Mediatour of the New Covenant And is Jesus Christ the Son of God that Mediatour This may inform us of many things 1. Of the Atrocity or hainousnesse of sâ—n It was a good expression of Bernard Agnosce O homo quam gravia sunt vulnera pro quibus necesse est Dei Filium Information Of the hainousness of sin vulnerari O sirs we make light of sin it is but a pastime to a foole to commit iniquity we commit sin and we forget our sins By our sins we make a breach a difference 'twixt God and our soules And we think it an easie matter to close up the differences thus raised by our sins As that King after his swearing and wicked doing would kiss his Crucifix and thought that was enough to make his peace so we O but we
the weak and insufficient condition of another doth yet voluntarily put forth himself and will In case of Suretiship be bound to the Creditor for him as his surety to answer for him by reason of which suretiship the Creditor may come upon him and deale with him as he might have dealt with the principal Debt or himself And this course we do ordinarily take with Sureties for the recovery of our right without any violation of justice Now both these are exactly appliable to the business in hand for Jesus Christ was pleased to marry our nature unto himself he did partake of our flesh and blood and became Man and one with us And besides that he did both by the will of his Father and his own free consent become our Surety and was content to stand in our stead or room so as to be made sin and curse for us that is to have all our debts and sorrows all our sins and punishments laid upon him and did engage himself to satisfie God by bearing and suffering what we should have born and suffered And therefore although Jesus Christ absolutely considered in himself was innocent and had no sin inherent in himself which therefore might make him lyable to death and wrath and curse yet by becoming one with us and sustaining the Office of our Surety our sins were laid on him and our sins being laid upon him he made himself therefore obnoxious and that justly to all those punishments which he did suffer for our sins I do confess that had Christ been unwilling and forced into this Suretiship or had any detriment or prejudice risen to any party concerned in this transaction then some complaint might have been made concerning the justice of God But 1. There was a willingness on all sides for the passive work of Christ His Father There was willingness on all sides for this Passive work of Christ who was the offended party he was willing which Christ assures us of when he said thy will be done and we sinners who are the offending party are willing we accept of this gracious and wonderful Redemption and bless God who loved us and gave his Son for us and Jesus Christ was willing to suffer for us Behold I am come said Christ And shall I not drink of the cup which my Father hath given me I have a Baptisme to be baptized with and how am I straitned till it be accomplished 2. No parties whatsoever were prejudiced or lost by it We lost nothing by it for we are saved by his death and reconciled by his death And Christ lost No parties were prejudiced or lost by it nothing by it Ought not Christ to have suffered these things and enter into his glory Luke 24. 26. And God the Father lost nothing by it for he is glorified by it I have glorified thee on earth I have finished the work which thou gavest me to do Joh. 17. 4. Yea he is fully satisfied and repaired again in all the honour which he lost by our sinning I say he is now fully repaired again by the sufferings of Christ in which he found a price sufficient and a ransome and enough to make peace I will now make some useful Application of all this unto our selves Vse 1 Did Jesus suffer this as you have heard and could he not be our Mediatour could he not have made Peace unlesse he had thus suffered Then Behold the justice of God provoked by our sins how sure it is and how dreadful Behold the justice of God it is 1. It is sure God is righteous and God hath revealed his wrath from heaven How sure it is against all ungodliness and unrighteousnesse of men Rom. 1. 18. He said unto Adâ—m In the day that thou eatest thereof thou shalt surely dye Gen. 2. 17. and he hath said Cursed is every one that continueth not in all things which are written in the book of the Law to do them Gal. 3. 10. Now whatsoever death or wrath or curse God hath threatned against sin God will certainly inflict it one time or other he will do so Although for a time he may forbear the sinner yet in his appointed time he will be avenged on the sinner His threatned wrath will be poured forth his justice will never put up the dishonour and the provocations and the injuries which we by our sins have offered unto it Our sins must and shall be punished and we shall not escape either in our own persons must we suffer for them or else they must be sustained in the Person of a Mediatour death and wrath and curse are so necessarily entailed on sin that God will as soon cease to be a just God as he will alter the inflictings of them hence it was that Jesus Christ was made Man and did suffer for justice would not be satisfied without either our own suffering of an eternal duration or Christs sufferings which were of an eternal worth for satisfaction 2. It is dreadful the very glancings of it or shadows into which the godly How dreadfull it is sometimes fall do extreamly astonish them and the vials of it poured on the consciences of the ungodly do infinitely distract and sink them but above all the effectual influence which we finde of it on Christ himself that is a plain demonstration of the dreadfulness of the wrath of God Questionless the weight of it is unexpressibly heavy which made the very Son of God though supported with his Deity to fall flat on the earth to sweat drops of blood to be amazed to be in an agony and to fear and to cry out My God my God c. When we Ministers preach against your sins and tell you of the severity of Gods justice and wrath which will befall you for them you make light of them but you will finde one day that it is a fearful thing to fal into the hands of the living God and that God is a consuming fire and that none is able to dwell with everlasting burnings Why If the wrath of his justice if the drinking of that cup were so amasing and sinking unto Christ himself what will it be to sinners themselves who are utterly deserving of the utmost of that wrath and who are utterly destitute of such a power to sustain them and deliver them as Christ had 2. Behold your sins what they will bring upon you if you get not your part Behold your sins what they will bring upon you without a part in Christ in Christ We weep sometimes with a natural kind of sorrow when we read or hear of the grievous passions of Christ and I am perswaded that some of us Admire at what this day we have heard of the several sorts of the sufferings of Christ Well! but then let me tell you what Christ did suffer you should have suffered and what Christ did suffer all that you shall suffer if you believe not on him Christ was amazed and
so shall you and Christ was afraid and so shall you and Christ was in an agony and so shall you and Christ did drink the cup of his Fathers wrath so shall you and Christ was made a curse and so shall you Indeed a repenting and believing person may look upon the sufferings of Christ with joy and hope but an impenitent and unbelieving person must look upon them with confusion and horror The more he sees of Christ sorrows and the sharper he findes Christs sorrows the more perplexed may his soule be For what punishments Christ did suffer for sin as to the substance that same must the impenitent and unbelieving person suffer as to the substance yea and as to the circumstance of punishment Christ suffered death and thou shalt suffer eternal death Christ suffered shame and thou shalt suffer eternal shame Christ suffered wrath for a time but thou shalt suffer wrath for ever and fear for ever and separation from God for ever and the torments of hell for ever 3. Behold your Christ Pilate said Behold the man when Christ was brought in with his Crown of Thornes But I say behold your Christ look on him who Behold your Christ was crucified for you and look on him who was crucified by you There is a four-fold sight of Christ 1. One in Carne when he came into the world 2. A second in Cruce when he was leaving the world 3. A third in Caelo when he shall receive us unto himself out of the world 4. A fourth in Judicio when he shall tome to judge the world But the sight which I would desire you to behold is Christ on the Cross Christ suffering and dying for you O look on this Christ awhile as despised of men as forsaken of God as sorrowful to the death as wounded for our trasgressions as drinking the cup of his Fathers wrath as crying out as dying the cursed death of the Cross as made a curse for us I say behold your Christ in these sufferings so long untill 1. You see his infinite love to your soules thus suffering in your stead thus suffering what you should have suffered and thus suffering that you might not suffer 2. Your hearts be melted into tears for your sins which were the cause of all those sufferings by Christ Look on him whom you have pierced and mourn Let your eyes weep for your making Christ to weep let your hearts be wounded for wounding Christ let your soules be humbled for making Christ to poure out his soule 3. Your hearts can love this Christ who loved you and gave himself for you and washed you from your sins in his own blood 4. Your hearts can hate your sins which made Christ a curse or execration and untill you forsake your sins which made Christ to be forsaken for a time of God untill you crucifie those sins which did crucifie your Christ Beloved The more that Christ hath suffered for us the dearer should Christ be unto us his love should be unto us therefore the more sweet by how much the more bitter his sufferings were for us And our sins should therefore be the more odious unto our hearts because they were so grievous unto Christ The Apostle tells us in 1 Pet. 4. That because Christ hath suffered in the flesh we should therefore cease from sin and Chap. 2. 24. That he bare our sins in his own body on the tree that we being dead to sin should live unto righteousnesse And therefore we should purge the old leaven that is our sinful lusts because Christ our Passeover is sacrificed for us 1 Cor. 5. 7. Vse 2 Hath Jesus Christ as our Surety and Mediatour done and suffered so much for us what comfort what support may this be for all distressed penitent and believing Comfort for distressed penitent and believing persons persons Luther professeth that this is that Ineffabilis infinita misericordia Dei that Abyssus profundissima zelus ardentissimus divinae misericordiae towards us That the Omnipotent God Creatour of all things should be so good and solicitous for me a lost sinner a child of wrath and eternal death as not to spare his own Son but give him up to a most ignominious death that he should be made for me a cursed sinner sin and curse c. and therefore he urgeth us not to rest satisfied with believing only that Christ is purissima Persona though he be so and then know that he is God and Man yet stay not there for yet thou hast not Christ but then verè habes cùm credis hanc purissimam personam tibi donatam à patre ut esset pontifex salvator imo Servus Tuus who took on him thy sinful person and bare thy sinne and death and Crosse and was made a Sacrifice and curse for thee Object But you will say Where lies the stay and comfort of Christs sufferings for us Sol. In this it lies Then you are freed then you shall never suffer in a way of Then you are freed from suffering in satisfaction to Divine justice satisfaction to Divine Justice you shall never bear wrath nor curse for your sins And the reason is because Christ hath suffered already those things due unto you for your sins Object O but did Christ suffer that which was due for all my sins Sol. Yes He suffered all even to the worst and utmost for all that the Law threatned was a curse and Christ was made a curse for us Object But did he not owe something for himself and suffered for that Sol. Surely no for he knew no sinne of his own but was made sinne for us Object O but what if he suffered all may I not yet be made to suffer Sol. No for what Christ suffered he suffered as our Surety in our stead and therefore what he suffered for us is as if we had suffered all that our selves Object But did he verily intend our good in all these sufferings Sol. Ask the Apostle in 2 Cor. 5. 22. He was made sin for us that we might be made the righteousness of God in him And Gal. 3. 13. He was made a curse for us to redeem us from the curse of the Law Object But did God appoint him thus to suffer Sol. He did so Rom. 3. 25. Whom God hath set forth to be a propitiation through faith in his blood and 1 Cor. 1. 30. He is of God made unto us Wisdom Righteousness Sanctification and Redemption Object But did his sufferings appease God and satisfie him and reconcile him Sol. It did so For God was in Christ reconciling the world to himself 2 Cor. 5. 19. not imputing their trespasses unto them And Ephes 2. 16. He hath reconciled both Jews and Gentiles unto God in one body on the Cross having slaine enmity thereby Why what a summe of comforâ—s are here Jesus Christ took upon him all our sins they were all of them laid upon him And he bare or suffered
apply It is ridiculous themselves to Christ and then they must back again with Christs Merits and why not without any more adoe to Christ at first Quest But before I passe on I would speak a word unto a more material Scruple viz. Whether Christs Intercession in heaven be not a probable Argument of the imperfection of Christs Merits at his death If his death were sufficient to purchase all good for us what need then of his Intercession Sol. I answer the death of Christ was sufficient Ad promerendum but the Intercession of Christ is required only Ad applicandum There was no imperfection at all in his death for it was a plenary satisfaction and merit nor doth the Intercession of Christ argue any imperfection in his merit because his Intercession is not a new meriting but only a continual application of that which he hath already merited by his death Use 1 Doth Jesus Christ now in Heaven make intercession for us How sad then is their condition who have no part in Christ who have not him for their Advocate with the Father not appearing for them not interceding on their behalf How sad is their condition who have no part in Christs Intercession You that will not be perswaded to hearken to receive Christ but resist his Spirit and slight his Gospel and reject him what will you do in the dayes of your distress and death 1. All saving mercy comes unto us upon the Intercession of Christ his Intercession is the application and the donation of Righteousnesse Reconciliation Forgiveness and Salvation unto us 2. And can you have faith on him to be your Advocate and Intercesser whâ— would not receive him to be your Lord and head O stand out no more against the Offers of Christ least you shut out your selves from the Intercession of Christ One day you will finde a need of Christ to help you you will pray for mercy and you will pray for salvation and these Prayers will not prevail without Christs Intercession If you do indeed desire to be heard in what you pray then hear Christ in what he speaks to you and prayes you to hearken to him hear his voice receive himself by faith obey his will hearken unto him that he may hearken unto you Vse 3 You that are Believers perhaps as yet are but weak and are apt to be shaken and afraid of your selves and of your requests how they will speed and whether Weak Believers must remember they have an Advocate with the Father they will speed and many times are ready to be silent in Prayer O do not so but Remember that you have an Advocate with the Father Remember that Jesus Christ ever lives to make Intercession for you Remember that what is purchased by his death that will he apply unto you by his Intercession In all your addresses and prayers look off from your selves and look more on your Intercessor Believingly consider 1. Who he is even Jesus Christ the Righteous your Lord your Christ your Mediatour your Priest and Intercessor 2. What his Intercession is on what it is grounded not on your merits but on his own The end of that Intercession viz. To give out to you what he hath purchased for you 3. The qualifications of his Intercession 1. It is Mighty and Powerful It never fails it is never denyed nor can be 2. It is Pitifull he is full of compassion towards you is very sensible of your infirmities presently hears you and is ready to help you 3. It is Vniversal First As to every one of you Secondly As to every one of your Requests for Mercy for Favour for Grace and strength c. 4. It is sufficient Though all the Members on Earth pray at one time from all the Quarters of the Earth he hears you all will plead for you all will speed you all 5. It is Absolute his Intercession carries it against your unworthiness for his Own sake 6. It is Perpetual every day you pray and every day every hour yea for ever he lives to make Intercession for you Object Why then are we not presently heard Sol. You are so but not supplyed alwayes presently because as it belongs to the Fidelity of his Intercession to speed you so it belongs to the Wisdom of the Intercessor when to deliver out unto you that help Jesus the Mediatour of the Covenant Heb. 12. 24. And to Jesus the Mediatour of the New Covenant and to the Blood of Sprinkling that speaketh better things than that of Abel I Have discoursed of Jesus Christ our Mediatour in Relation unto his Person and to the Natures united in his Person and unto his Obedience both Active and Passive and likewise unto the Vertues or Benefits by him as our Mediatour viz. Satisfaction and Remission and Reconciliation and Redemption and Purchase And then of the great Work which Jesus Christ doth still for us in Heaven as our Mediatour viz. his Intercession I shall now close up this Discourse with the Resolution of three notable Questiâ—â— which shall be in stead of the general Uses for the whole matter 1. Whether Jesus Christ as Mediatour did die for all and every man and those forementioned Benefits of his death were intended and extended unto all 2. Whether any Person can certainly know the particular intention of Christs death in the Benefits of it unto himself 3. How a person may evidently know that Jesus Christ died for him and satisfied Gods justice for him SECT VIII 1. Quest WHether Jesus Christ as Mediatour died for all and every man Redeemed all Reconciled all Purchased Salvation Whether Christ died for â—very man for all Sol. Concerning this Question there are several Opinions of men 1. Some have held that Jesus Christ died for all things that is for all â—â—veral opiniâ—â—â— about it creatures whatsoever because the Apostle saith that Christ by his blood Reconciled all things and therefore they conclude that the Sun and the Moon and the Stars and all the Elements yea and the very Divels were Reconciled by Christ a vild Opinion As if Jesus Christ who appeared to put away sin by the Sacrifice of himself and to Reconcile God unto us and is the Mediatour betwixt God and men should be a Mediatour also for damned Divels who are eternally judged for their transgression or should satisfie Gods justice for the Heavens and Earth and such like Creatures which were never capable of offending or sinning against God! But by all things which the Apostle saith Christ hath Reconciled he means the universal Church which is now partly in Heaven and partly in earth 2. Some have held that Jesus Christ hath died for all mankind without any difference of sins or sinners that he took upon him all the sins of all men and did by his death expiate all their sins and Ipso facto reconciled them to God without any respect to believing or not believing Nay let them speak out their own
Apostle saith that Faith is the gift of God Ephes 2. 8 If God will give a man faith he shall have it for there is no gift which God will give but he hath power to make it his to whom he will give it Object But men will not receive it though God will give it Sol. God doth not give faith upon that condition if man will have it this is an offer not a gift But God saith the Apostle Phil. 2. 13. worketh in us both to will and to do of his good pleasure To give us a will to believe and come to Christ this is Gods work and therefore if God will work towards faith as much as concerns him he must remove our unwillingness and make us willing 2. The giving of faith is commensurable with the election of God so saith the Apostle Act. 13. 48. As many as were ordained to eternal life believed and indeed it is the fruit and effect thereof and therefore it is called the faith of Gods Elect Tit. 1. 1. and stands as a necessary means in the way of participation of all our saving good unto which we are elected and which was purchased for us by Christ 3. A third Argument that God did not intend such an universal Redemption and Salvation by Christ is this If God had intended such an universal work and benefit for all men by Christ Then he would have given all men to Christ for such an end and purpose as their Redemption and salvation by him for if God wold never give them to Christ we may well suspect that he never intended to save them by Christ if they must not belong to the Saviour and Redeemer then Redemption and salvation shall never belong to them But God did not give all and every nan to Christ neither ex parte tituli so that he should acknowledge them as given unto him by the Father nor ex parte debiti nor ex parte Rei that he should stand charged and bound fot their Redemption and Salvation Ergo. That all were not discriminatim given by God the Father unto Christ ratione tituli is manifest in Joh. 17. 6. I have manifested thy Name unto the men which thou gavest me out of the world thine they were and thou gavest them me and they have kept thy word And verse 10. All mine are thine and thine are mine and I am glorified in them Nor ex parte Rei Joh. 6. 37. All that the Father giveth me shall come unto me Here you see 1. That those who were given unto Christ they were given out of the world not all the world but some out of it 2. That they who were given unto Christ God the Father had first a particular interest in them thine they were and thou gavest them me but all men whatsoever never had such a particular Relation to God nor God to them as that it can be said Thine they were 3. Those that were given to Christ he saith of them they have kept thy word verse 6. and have received thy words verse 8. and they have believed that thou didst send me Can this be said of all and every man Nor doth Christ acknowledge or own all men whatsoever as given to him verse 9. I pray for them I pray not for the world but for them whom thou hast given me for they are thine and verse 10. All mine are thine and mine are thine Neither were all given to Christ ratione debiti that he should stand charged and bound for their Redemption and salvation Joh. 17. 2. Thou hast given him power over all flesh that he should give eternal life to as many as thou hast given him Here is the extent of his Commission and Charge which he is bound to make good and that is to give eternal life to as many as thou hast given him i. effectually to save all them c. 4. I will add but one Argument more to prove that God intended not an universal Redemption and Salvation by the death of Christ and that shall be taken out of Rom. 9. 13. Jacob have I loved but Esau have I hated ver 15. I will have mercy on whom I will have mercy and I will have compassion on whom I will have compassion verse 22. What if God willing to shew his wrath and to make his power known endured with long-suffering the vessels of wrath fitted to destruction verse 23. And that he might make known the riches of his glory on the vessels of mercy which he had afore prepared unto glory The Apostle in this place doth purposely handle the doctrine of Election and Preterition that election he proves to be particular and not universal this he doth by instance and by Reason The instance is given in Jacob and Esau God loved Jacob but he hated Esau ver 13. The reason of this speciality of love in Election he presents in verse 15. I will have mercy on whom I will have mercy and verse 18. He hath mercy on whom he will have mercy and whom he will he hardneth That God should love one and hate another chuse one and passe by another shew mercy to some and leave others to be hardned the reason of this is his own will he will love whom he we will love and elect whom he will elect and shew mercy to whom he will shew mercy Object Now whereas some murmuringly reply against God for such a particular love and election and purpose of mercy as if God dealt not fairly in it thus differently to deal with his Creatures verse 19. c. Sol. The Apostle defends this proceeding of God in the authority which he hath for it ver 21. Hath not the Potter power over the clay of the same lump to make one vessel of wrath fitted for destruction verse 22. and to magnifie the riches of his glory of his grace on the vessels of mercy afore prepared unto glory verse 23. By all which it manifestly appears that there are some whom God never loved but hated whom he never elected but passed by whom he intended not to shew mercy unto but to leave them to be hardned that he would not make them vessels to honour but to dishonour that were vessels not of mercy aforehand prepared to glory but vessels of wrath fitted to destruction which if it be so and so the Apostle saith it is then undoubtedly God did never intend an universal Redemption and universal purchase of peace and mercy and salvation by Christ for all and every man For by Pauls Doctrine he doth not intend to shew mercy to the vessels of wrath and yet by the Arminian Doctrine he doth intend to shew mercy to all 2. I now proceed to the second Conclusion As God the Father never intended Christ did not intend such a latitude for all by his death an universal Redemption and Jubile by the death of Christ So neither did Jesus Christ the Son of God who did die to save sinners intend such a
that according to their Opinion they must expound the place thus God so loved all man-kind with such a love whereby he neither would nor could will the salvation of any man that he sent his Son to save all men before he did intend to save any man that whosoever believes should be saved This is the great love which they make in God to save all men by Christ 2. Again Seeing that word world is ambiguous sometimes being taken for those men of whom Christ is the Head 2 Cor. 5. 19. sometimes for those men of whom Satan is the Prince Joh. 12. 31. The Prince of this world it had been fit for them to have made out unto us that both of these worlds were so loved by God that he gave his Sonne for the Salvation of them both Thirdly the sense of the place stands evident of itself thus God so loved the world c. i. e. he was so mercifully affected towards mankind in their lost condition that he would not suffer all of them to perish but sent his Son that whosoever believes on him should not perish but have everlasting life Whence it evidently appears that Gods intention in the sending of his Son was for salvation not of every particular man but of every one that believes And indeed there the restriction of Gods purpose for salvation doth lie In quisquis credit whosoever believes not that God would save every particular man in the world but only every one that should believe And questionless this was great love shewn to the world of man-kind universally lost That Jesus Christ was sent for the recovery and salvation of every one of those in the world that should believe on him Nor will any Arminian dare to affirm more than this unless he will maintain that there was yet a larger love in God and a larger intention in him effectually to save all the world by Christ distributively and collectively whether they believe or do not believe The Scripture plainly rejects this and so do they themselves Object Again they object that Scripture of John 6. 51. The bread which I will give you is my flesh which I will give for the life of the world Sol. That Christ gave himself for the life of the world is granted and that he is the bread which giveth life to the world verse 33. is also granted but the Point to be proved is that Christ did give himself effectually for the life of every man in the world But this can never be made out any farther than for Believers in the world verse 35. I am the bread of life he that cometh to me shall never hunger and he that believeth on me shall never thirst And verse 5â— Except ye eat of the flesh of the Son of man and drink of his blood ye have no life in you Object 2 Cor. 5. 19. God was in Christ reconciling the world unto himself not imputing their trespasses unto them Sol. 1. Here is the same term again but the question is whether world in this place signifies any other but fideles in mundo for the Apostle speaks of an actual Reconciliation and of an actual forgiveness predicated of this world which are proper to believers 2. If you would have the word world in this place to be understood of every particular man in the world then it must follow that God is by the death of Christ actually reconciled to every one and every one to God which the Arminians themselves deny and that sin is not and shall not be imputed to any man whatsoever which is a notorious falshood 1 Joh. 2. 2. Object But another place there is unto which they much trust upon viz. 1 Joh. 2. 2. He is the propitiation not only for our sinnes but also for the sinnes of the whole world Answered Sol. But this place which at first sight seems one of the strongest for them will not help them at all for 1. The Apostle speaks of a Propitiation conjoyned with the intercession of Christ verse 1. If any man sin we have an advocate with the Father Jesus Christ the Righteous verse 2. and he is the propitiation c. Now the Arminians deny the Intercession of Christ to be for all the world for so say they there should be an actual application of the death of Christ unto all and every man which may not be admitted 2. Again such a Propitiation as Christ is here said to be for our sins the same is here said to be for the sins of the whole world otherwise the comfort here given were of small force if Christ should be a propitiation for us and for the world in a different sense for our sins effectually but for the sins of the whole world ineffectually But he is a Propitiation for our sins i. e. who believe effectually therefore he must also be a propitiation for the sins of the whole world also effectually So that if by the whole world in this place all and every man in the world be understood Then Christ must be and is an effectual Propitiation for the sins of every one i. e. he hath so satisfied and pacified God that he is no longer displeased with any one sinner but this the Arminians will not maintain 3. The scope and purpose of the Apostle in this place is to comfort and support the hearts of believers in case of falling or sinning that they should not despair and for this he presents two Reasons 1. One is that Christ is our Intercessor or Advocate with the Father 2. The other is that Christ is the Propitiation for the sins of all the faithful whether Jews or Gentiles by which he means here the whole world not only for our sins who are Jews but for the sins of the Gentiles So that by the whole world is meant all believers whether Jews or Gentiles for his Epistle is Catholick and respects them both Nor is it an universal expression when the Jews and the Gentiles are spoken of in way of distinction and opposition then to call the Gentiles the world See at your leasure Rom. 11. 12 15. Object But the consolation given here is not so full and rising unless by a Propitiation for the sinnes of the whole world he understood every man in the world Sol 1. I answer To me the Consolation riseth very full and high for the case is of some particular Christians or Believers sinnings if any man sin in this case he supports them not to despair but to hope for pardon and peace and that from Christ intercession and Propitiation he is the Advocate and he is the Propitiation for their sins and not only for their sins but for the sins also of all Believers that either do or shall live in the whole world whether Jews or Gentiles all Believers shall finde him so Ergo you shall 2. Yet suppose that by a Propitiation for the sins of the whole world were meant as the Arminians contend for for the
blood hath satisfied you and mercy longs to help and pardon the poor sinner it shall come saith Christ for my blood hath purchased it Secondly Jesus Christ must make good his bargain and agreement he did agree with Christ must make good his bargain his Father to be a Surety for all his people and was content to stand in their stead and to have all their iniquities laid upon himself and to answer for them and to suffer for them and to clear and discharge them and to reconcile and save them by his death and therefore even upon that account it was necessary that Christ should dye and shed his blood that the agreement 'twixt him and the Father might be performed Thirdly It was necessary also in this respect To convince us of the hainousness To convince us of the hainousness of sin of sin we ordinarily look on sin as a small matter as if God were not offended and provoked by it and if he be â—et a small matter will serve the turn to satisfie God to pacifie him towards us and get forgiveness but we do extraordinarily delude our selves for without shedding of blood there is no remission it cost Jesus Christ the Son of God his precious blood and if that had not been shed never could any have got the forgiveness of any one sin Fourthly It was necessary likewise as to the acquiescing quieting or satisfying To satisfie conscience of conscience which would never come to any rest or peace unless Jesus Christ had shed his blood for still the conscience cries out Gods justice must be satisfied and who will undertake that great work Lo I come saith Christ I have laid down a price I became sin I was made a curse I wrought redemption I have satisfied the just God and purchased the forgiveness of your sins and now conscience is quieted Who shall condemn it is Christ that dyed How it may be demonstâ—ated Quest 3. How it can be demonstrated that the blood of Christ is the cause of forgiveness of our sins though many and great Answered Sol. Besides the clear Scriptures already mentioned these Arguments may help us to demonstrate it First We are set free by the blood of Christ Zach. 9. 11. By the blood of thy Covenant I have sent forth thy prisoners out of the pit Secondly We are justified by his blood and saved from wrath Rom. 5. 9. Much more being justified by his blood we shall be saved from wrath by him Pray tell me what is it to be justified but to be pardoned and what is it to be saved from wrath but to be delivered from all punishment and both these depend upon the blood of Christ Thirdly So we are said to be made nigh by the blood of Christ Ephes 2. 13. and to be reconciled through the blood of his Cross Colos 1. 20. Secondly Now I come to the second Branch of the Assertion that as Jesus Christs blood the only cause of pardon Christs blood is the cause so it is the only cause for which God forgives the sins of his people Yet let me distinguish causes of forgiveness are of two sorts First Internally moving God and that is his own free grace only Secondly Externally meriting and that is the death or blood of Christ only Isa 63. 3. I have trodden the wine-press alone and of the people there was none with me Acts 4. 12. Neither is there salvation in any other Name for there is none other Name under heaven given amongst men whereby we must be saved Acts 13. 38. Through this man is preached unto you the forgiveness of sins Ver. 39. And by him all that believe are justified from all things from which ye could not be justified by the Law of Moses 1 Cor. 3. 11. Other foundation can no man lay than that which is laid which is Jesus Christ The truth of this will easily appear if you consider Demonstrated First The works of God the Father who laid on Christ and none but Christ the iniquities of us all Isa 5. 3. 6. and sealed him John 6. 27. and set him apart authoritatively commissioned him and set him forth to be a propitiation Rom. 3. 25. Secondly The office of Christ amongst the rest to be our High Priest and in this respect two things are proper unto him 1. The oblation of himself for sin 2. His intercession for transgressions Thirdly The nature of merit which 1. Must be opus indebitum for he who doth do no more than he ought to do or suffers but what he deserves to suffer merits nothing by his doing or by his suffering 2. Must be opus perfectum against which no exception can be taken nothing is meritorious which is short and faulty 3. Must be opus infinitum a work of infinite value and worth which cannot only stand before justice but plead also with it and challenge it for the dignity of what is done or suffered Now these qualifications not to mention any more set the Crown on the head of Christ alone and strike it off from us and all our works yea the best for they are 1. But debts our best obedience is but so and our best repentance is but so 2. But imperfect when we have done all we are but unprofitable servants and so much iniquity accompanies our holy offerings that we need Jesus Christ to be our Aaron to bear them and have need to pray as he that mourned for his sins Domine Lava lachrymas me as 3. Were they perfect yet they are but of a finite worth and rise not to the far more exceeding mâ—rit in sin nor yet to the surpassing worth of Divine mercy If Jacob were not worthy of the least of mercies much less are we of the greatest of mercies Fourthly The purpose of grace which is universally to be exalted in the forgivenâ—sâ— of sins with which though Christs merits can well consist Rom. 3. 23. Being justified freely by his grace through the redemption that is in Christ yet our merits are contradictorily repugnant Rom. 11. 6. If by grace then it is no more of works and if it be of works then it is no more grace SECT II. Vse 1 BUT let us now make some useful Application of all this unto our selves Is the blood of Christ the cause and the only cause for which the people of God come to have their sins forgiven from thence let us learn two things Hence learn To judge of the hainousness of sin First To judge in another manner of our sins than in former times we have done how hainous they are and how high the â—uilt of them is There are five glasses in which we may behold the hideous guilt of our sins of which yet many persons do but yet make a work of pastime 1. One is the dreadful threatnings of the Law of God which reveals and discharges the wrath of God and all sorts of curses corporal and spiritual and eternal