mediatory one generall the other speciall which some of late have devised but that he makes Intercession for all and every of them that are given unto him of the Father and only for them and that his Intercession is ever certain and effectuall as when he saith to Peter I have prayed for thee that thy faith faile not and to all the Luke 2â— â—2 Joh. 14. 10. Apostles I will pray the Father and he shall give you another comforter that he may abide with you for ever And when we heare from Christ himselfe that according to the proper office of his Mediatorship he makes Intercession only for them that are given unto him of the Father we may conclude that in speciall manner he offered up himself a sacrifice to the Father for them only Other arguments are alleadged for confirmation of this truth which who list may reade at large in sundry Treatises of this matter â— but it would be too long to insist upon each particular therefore here I will breake off this controversie and proceede to that which followeth in this intended discourse CHAP. III. How Christ hath fulfilled the office of Mediatour or how he is the Mediatour of the New Testament IN the fulnesse of time the eternall Sonne of God took unto him our nature and became God and Man in one person that he might be an equall middle person between God and man The necessity of a Mediatour appeares in this that man is guilty and God true and righteous If man had continued in his integrity he had stood in no need of an expiation if God had been unrighteous in the passages of mans sinne there had been due unto him no just debt of satisfaction But seeing man created good but mutable did willingly and by voluntary choice transgresse that Law under the precepts whereof he was most justly created and unto the malediction whereof he was as necessarily and righteously subject if he transgressed and God was purposed not to suffer sinne to passe utterly unrevenged because of his great hatred thereunto and of his truth and the Law which he had established against it of necessity either God must execute the severity of his Law whereby the creature should everlastingly loose the fruition of him and he should likewise loose the service and voluntary subjection of his creature or some course or other must be found out to translate this mans sinnes on anothers person who may be able to beare them and to interest this mans person in that others righteousnesse which may be able to cover him Of necessity a Mediatour must be found out to stand between God and man who must have one unto whom and others for whom and in whose behalfe and somewhat wherewith to make satisfaction to offended justice In regard of God towards man he must be an officer to declare his righteousnesse and in regard of man toward God a surety ready to procure pardon and deliverance not by favour or request but by way of satisfaction He must be one with us in the fellowship of our nature passions infirmities and temptations that so he might the more readily suffer for us who in so many things suffered with us and one with God the Father in his divine nature that so by the vertue of his sufferings and resurrection he might be able both to satisfie justice to justifie our persons to sanctifie our nature to purifie and perfume our services to raise our dead bodies and to present us to his Father a glorious Church without spot or wrinkle He must be man pure and undefiled man that he might suffer it being no way fit that one having no communion with another should make satisfaction by suffering for anothers fault Man pure and undefiled otherwise he could not have satisfied for himself much lesse for them that had so grievously offended He must be man that he might have compassion on them that come unto God through him and pure and undefiled that his Sacrifice being pure and without spot might be acceptable and pleasing to provoked justice He must be God that he might beare the weight of Gods wrath without sinking under it be the King and Head of the Church defend his people against the enemies of their Salvation send forth his Spirit into the hearts of his redeemed and receive from them such divine worship as was due to so great and gracious a Saviour He must be man our neere kinsman that he might have right of redemption be a mercifull and faithfull high Priest in all things like unto his brethren He must be God that by his death he might overcome death and him that had the power of death that is the devill free us from the guilt of sinne and curse of the Law and preserve his redeemed unto his everlasting Kingdome He must be God and man in one person and so of a middle condition between God and us in that both the natures of God and man doe concurre and are conjoyned in his person that he might joyne God and man in a firme and stable Covenant of friendship and reconciliation and be the root fountaine and beginning of supernaturall and spirituall being in whom the whole natâ—â—â— of mankind should be found in a more eminent sort then it was in Adam The horrour of sinne was so grievous the curse of the Law so terrible the price of redemption so great that a meeâ— creature could not take away the one or pay the other and that man might not fall away as he had done under the former Covenant our Mediatour who was the foundation of this new Covenant did assume our humane nature unto his divine person Therefore the eternall Sonne of God being ordained of the Father to this office of Mediatorship that he might intercede between God and man and joyne God and man in one did assume our nature into the unity of his person and was born of a woman that he might save and call sinners and redeeme them who were under the Law Gal. 4. 4. and shut up under the curse of the Law The second person in Trinity the Son of God by nature the Image of the Father by whom all things were made was made man that he might renew what was disordered by sinne and make us the sonnes of God by grace and adoption who were by nature the children of wrath it being fit our redemption should be wrought by the Sonne and sealed by the holy Spirit For whereas a double mission was necessary the one to reconcile the other to give gifts to reconciled friends the Father being of none sent his Sonne the first proceeding person to take our nature and make satisfaction the Father and the Sonne both send the Spirit the second proceeding person to seale up them that Christ hath redeemed by his bloud And who was fitter to become the Sonne of man then he that was by nature the Sonne of God who could be fitter to make us the Sonnes of God
The Apostle saith the Covenant from the Mount Sinai gendreth to bondage figured by Gal. 4. 24. the bond-woman and her sonne who were cast out of Abrahams Family The Apostle his argument may be drawne thus the same proportion which Hagar the hand-maid had to Sarah her Mistresse in Abrahams house the same proportion hath the old Testament to the new in the Church of God the same proportion which Hagâ—â—s off â—pring had to Sarahs the same proportion had the children of the Law that is the Jerusalem which then was unto the Jerusalem which is above that is to the children of the Gospel or sons of promise Now Hagar was sometimes a visible and principall member of Abrahams family a kind of second wife to Abraham and Ishmael her sonne was for a while Abrahams presumed heire yet after Hagar did begin to despise and contest with her Mistresse Sarah and Ishmael to flout or persecute Isaac Abrahams heir apparent and son of promise both mother and son were cast out of Abrahams house and deprived of all hope of inheritance in the Land of promise Sarah bearing the type of the true visible Church then on earth did pronounce that sentence Gen. 21. 10. of Excommunication against them Cast out the bond-woman and her sonne and God ratifying in heaven what she had bound on earth injoyns Abraham to put her sentence in execution Gen. 21. 12. The Covenant likewise which God made with this people upon Hagar or Mount Siâ—â—i was â—s the be trothing of Israel unto himselfe The Law of Moses whilst it was lawfully used was the only Catechisme or Introduction without which there was no entrance into the Church of God The children of this Covenant did by vertue of it become the presumed heires or children of God But when the deputed or nursing mother came once to contest with the true Spouse of Christ with the new Testament or Gospel and after her children the Jerusalem which then was began to persecute the children of the Jerusalem which is above the mother with her children that is the Law with such as sought to be under it were cast out of the true visible Church by the Apostles unto whom ouâ— Saviour had committed the keyes of the Kingdome of Heaven For it now stood in such opposition to the Gospel as Hagar did to her Mistresse Sarah at the time when â—he and her son committed those misdemeanours for which both of them were cast out of Abrahams house The Jerusalem which was on earth was sometimes or in some part rather a consort than an opposite or adversary to the Jerusalem which was above So was the old Testament or Law and all such as lawfully used it rather subordinate allies then foes or adversaries to the new Testament or heires of promise They that used the Law as a School-master to bring them unto Christ to them it was the Covenant of grace for substance Unto such as used the old Testament as they ought only as an Introduction to the new there was indeed but one Testament For as the Schools speak Vbi â—â—um propter aliud ibi â—â—um tantuâ— But such as rested in the Law and used it not as a pedagogie to Christ but sought justification by the observation of the Law Morall or Ceremoniall and opposed Christ the soul of the Law such were held under damnable bâ—â—dage and cut from Christ And in this sence the Covenant made upon Mount Sinai did beget children unto such bondage for which they ought to be cast out of the Family of God And in this sence the two dispositions differ not only in circumstances but in substance they be not only two but opposite By the way let it be observed that by the former Covenant upon Mount Sinai is understood the Law given by Moses both Ceremoniall consisting in divers rites and commandements and Morall as the Jewes sought to be justified thereby who refused Christ The Old Testament then and the New are sometimes compared and considered by sacred writers as the thing including and included the Huske and the Graine The Gospell before Christs time was in the Law as the Corne new set in the â—are And the Law and the Gospell and the two Testaments thus considered are rather one than two at least there is an unity of subordination betwixt them The same Testaments may be considered sometimes as abstracted or severed each from other Thus the Gospell or New Testament since our Saviours death and resurâ—ection is become as pure Corne threshed and winnowed The Old Testament or Law thus severed from it remaines only as the chaffe or huske If we thus consider the Law or Old Testament as the Jewes embrace it that is altogether severed from the new to which alone we Christians adhere by faith they are not only two but two opposites or contraries This opposition or subordination between the Legall and Evangelicall Testament is opened by the Apostle saying If the first Covenant had been faultlesse then should no place have been sought for the second Fâ—r finding fault with them he saith Behold the dayes câ—me saith the Lord when I will make a new Covenant with the house of Israel and the Heb. 8. 7 8 â— 10. Jer. 31. 32 3. â— house of Judah not according to the Covenant that I made with their fathers in the day whâ—â— I tooke them by the hand to leade them out of the Land of Egypt because they continued not in my Covenant and I regarded them not saith the Lord. For this is the Covenant that I will make with the house of Israel after those dayes saith the Lord I will put my Lawes into their mind and write them in their hearts and I will be to them a God and they shall be to me a people But what Law was it which the Lord promiseth to write in the hearts of his people was it not the Law given before by Moses concerning which also Moses expresseth the same promise that Jeremy doth The Lord thy God will circumcise thy heart and the Deut. 30. 6. heart of thy seed that thou mayest love the Lord thy God with all thy heart and with all thy soule that thou mayest live Now that Law God himselfe had delivered in writing and commanded Moses Exod. 34. 1 27. also to write the same Therfore the words of the Prophet as touching the writing of Gods Law in our hearts can import nothing but this that the Lawes which were before by the ministery Ezek. 36. 26 27. 2 Cor. 3. 1 2 3. of Moses delivered only in Inke and Paper should by the power of the holy Ghost through the faith of Christ be wrought and written in the affections of the heart that God in Christ would not only administer outwardly the letter of the Law whether in writing or preaching but would by the regeneration of the Spirit give grace inwardly to the obedience thereof And as the Law written in the tables of the heart and
and the want of such learning was a smart rod to beate them Moses also brought in the Priest-hood as a setled ordinance for that present which for the persons were to succeed him The things which they had proper were two First to offer Sacrifices for the people and thereby to cleanse them from the breach of Ceremoniall commands put upon them by Moses to testifie their homage But the blood of those sacrifices was a tipe of Christs Heb. 9. 9. 10. 4. 9. 23. blood our true and unchangeable high Priest whereby the conscience is purged from the guilt of sinne and from all failings in the least and highest degree of morall obedience And though the carnall Jew saw it not in their sacrifices yet the spirituall which brought a right sence of sinne and fitting disposition both saw it and reached pardon in these sacrifices by faith in the blood of Christ tipified by them And hence we see in what respect the Gal. 3. 21. Heb. 8. 7. â—â— 13. Law is said to be weake and unable to give life to purge the conscience or pacifie the wrath of God because it was not the blood of Bulls or Goats but of Christ the immaculate Lamb of God who thorough the eternall Spirit offered up himselfe a sacrifice to the Father that did purge the conscience and bring in eternall redemption which was not shed but tipified under that Covenant though the spirituall seed by faith laid hold upon iâ— and were partakers of the benefits thereof Secondly It was the effect of this ordinance to offer up prayers to God for the people upon their Incense To runne into every particular in this kind were infinite The effect of this Covenant that it bringeth forth children but in some kind of bondage pressed and kept under with servitude For the heire so long as he is under Tutors and Governours differeth Gal. 4. 3 4. not from a servant though he be Lord of all The Jewes were children and heires but tutored and kept under with many Ceremoniall ordinances and observations as appendices to the Law expedient for that time and state But there is a twofold servitude one to damnation which shuts the sonnes of such disposition out of the Kingdome of Heaven which was figured by the bondage of Ismael and Hagar This the Covenant doth not beget in it selfe but in them that rejected Christ the soule of the Law and trusted in their workes to be justified thereby The other of sonnes which are held under the nourture of the Law and legall rites but rest not in them but by them are led unto Christ which abide still in the house and partake of the dignity of sons though under Tutours and this servitude is an effect of the Covenant thus administred Under this Covenant the naturall seed of Abraham bore the face of the Church and state and God had promised abundance of temporals and of spirituall a scantling But all under the outward administration of the Covenant were not in like manner partakers of the blessings promised in Covenant For some had their part in the temporall blessings only and the outward ordinances others were partakers of the spirituall blessings promised But whatsoever good thing any of them enjoyed either temporall or spirituall it was conferred upon them freely according to the Covenant of Grace and not for the dignity of their workes It is true the promise is conditionall if they obey they shall reape the good things of the Land but obedience was not a causall condition why they should inherit but consequent what they must doe when they should inherit the Land God would not that his people should live dissolutely in the promised Land but he gave them not that inheritance for their righteousnesse Certaine it is also that God did reward partiall obedience with temporall blessings as he spared some upon their temporary humiliation and fained repentance and he permitted some obstinate and rebellious to abide in the promised Land and take roote and prosper for a season but this he did of his free bounty that he might performe the Oath which he sware unto the Fathers So that herein there appeares no intexture of the Covenant of workes with the Covenant of Grace nor any moderation of the Law to the strength and power of nature for the obtaining of outward blessings But rather that God of his aboundant goodnesse is pleased freely to conferre outward blessings promised in Covenant upon some that did not cleave unto him unfainedly that he might make good his promise unto the spirituall seed which by word and oath he had confirmed unto the Fathers In this expression of the Covenant it pleased God to add unto the former another seal for confirmation of their faith sc the Passe-over which was a tipe of Exod. 12. 1 Cor. 5. 7. Christ the immaculate Lambe of God which taketh away the sinnes of the world ourtrue Passe-over who was sacrificed for us as well as a seale of their deliverance from the bondage of Egypt And the celebration of the Passeover was as a gratefull remembrance of their most powerfull and gracious deliverance from the fiery fornace and consequently of their possession of that good Land which the Lord had promised to give them so was it a testimony of their faith in the bloud of Christ whereby they were set free from the powers of darknesse and the curse of the Law and restored into spirituall liberty being made heires of the kingdome of heaven And from all this we may see wherein this expression of the Covenant doth exceed the former and wherein it differs from and fals short of the new Covenant of which in the latter end of the next Chapter CHAP. IX Of the Covenant that God made with David THis Covenant of Grace was further manifested to David to whom the Lord doth most aboundantly and familiarly make knowne the riches of his free-grace and love And is this O Lord the manner of men 2 Sam. 7. 19. Or as Junius readeth it and that after the manner of men O Lord God that is thou dealest familiarly with me as a man dealeth with man Amam idque secundum consuetudinem hominis seu hominum i ac si amicus cum amico ageret Sâ—hingler Huc adducit Chald. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Et hoc hic agendi moduâ— conveniens est filijs hominum q d. ita â—olet amicuâ— cum amico colloqui familiariter animi sui sententiam depromere Sept. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Em. Sa. Lex hominis q d. sic mecum agiâ— ut solet hâ—mo cum amico 1 Chron. 17. 17. And thou hast provided for me according to the manner of men concerning this excellency O Lord God or thou hast provided for me this excellency according to the manner of men I see for I provide for for the Hebrews when they have not compound verbes doe use simple in their stead Pisc aspexeris me secundum
world should thereby be saved and by no other meanes he most willingly accepted of them Between these desires there was a diversity but no contrariety a subordination but no repugnance or resistance Consider Christ in private as a man of the same naturall affections desires and abhorrencies with other men and the cup as it was very bitter and grievous and so most justly he feared and declined it and could not but decline it unlesse he had put off the nature and affection of man But consider him in his publike relation as a Mediatour a suretie a mercifull and faithfull high Priest and so he most willingly and obediently submitted unto it And this willingnesse in respect of his office was much the greater and the comfort we may draw from thence the sweeter because in respect of nature his will could not but shrinke for it If nature had not necessarily shrunke sweat startled and stood amazed at that service Christ had not manifested so much love and free submission to the command of grace nor could we have had so much comfortable assurance of the truth of our redemption thereby for it is impossible the nature of man should conflict with the terrible wrath of God and not dread and tremble The Apostle saith Christ in the dayes of his flesh offered up prayers and supplications with strong crying and Heb. 5. 7. teares and was heard in the thing he feared In the New Testament the word signifieth reverence Luke 2. 25. Act. 2. 5. and 8. 2. Heb. 12. 28. or circumspect caution joyned with feare Heb. 11. 7. Act. 23. 10. but feare is most fit to this place as it signifieth commonly in good Authours and by the phrase it selfe may be confirmed for he was heard from his feare as he was delivered from death The second effect of this Agonie was a bloudie sweat In a cold night when our Saviour lay upon the ground in the open aire no man being neere unto him no violence offered unto his body he did sweat clotted bloud in such abundance that it streamed through his apparell and wet the ground Never was there sweat like this sweat nor anguish of soul like this anguish that â—e then endured But these I may call the beginnings of sorrow Upon the crosse he uttered that dolefull complaint My God my Matth. 26. God why hast thou forsaken me He complaineth not that his heavenly Father had forsaken his but him Formerly he had wept over Jerusalem and commended his Disciples unto the custody Joh. 17. of his Father being assured they should be gathered though for the time dispersed But the cause of this lamentation was that being now in the hands of his cruell bloudy mercilesse enemies left to endure the extremity of their rage and fury his Father for a time withdrew from him that solace he was wont to find in him The unity of his person was never dissolved his righteousnesse or graces were never either taken away or diminished neither is it possible he should want assurance of future deliverance and present support but for a time the Father did with-draw the sense of favour and comfort that his humane nature might suffer what our sinnes deserved This dereliction was altogether without sin because Christ our Saviour brought it not upon himselfe but was called unto it and in the conflict his faith was most firm not shaken with any degree of unbelief in which cases only the want of comfort is a fault scil when we bring it upon our selves or stain it with infidelity It is here objected that an innocent person ought not to suffer for a nocent for guilt is inseparable from sin The sonne shall not beare the iniquity of his Father neither shall the Father beare the iniquity of the son the soul that sinneth the same shall die Ezek. 18. 20. For the clearing of this objection we must note that there is a two-fold manner of guilt either such as growes out of sin inherent which is the deserving of punishment as it is in us or such as growes out of sin imputed and that not by reason of union naturall as the guilt of Adams sin is imputed unto us which manner of imputation likewise is the foundation of punishment deserved but voluntary by way of vadimonie and susception And so guilt is only a free and willing obnoxiousnesse unto that punishment which another hath deserved In an ordinary course of providence it is true the sonne shall not beare the punishment of the Fathers sin because he is altogether personally distinct he is not appointed so to doe as Christ was he is not able to bear them so as to take them off from his Father as Christ did ours and already hath too many of his own to beare but this was no naturall or unchangeable Law and if the will of the Sonne go along with the Father in sinning it is not strange not unusuall for him to suffer for his Fathers and his own sin together as for the continuation of the same offence More particularly for resolution of the question whether an innocent person may suffer for the guilty we must note first that God out of his dominion over all things may cast paines upon an innocent person as it is manifest he did upon Christ who suffered most grievous things and death it selfe And what ground of complaint could any creature have against God if he should have created it in fire and made the place of its habitation the instrument of its pain Do not we our selves without cruelty upon many occasions put creatures that have not offended us unto pain Secondly it is not universally against equity for one to suffer the punishment of anothers sin We see the Infants of Sodome Babylon Egypt of Corah Dathan and Abiram were involved in the punishment of those sins of which themselves were not guilty The Lord reserveth to himselfe the punishment of the Fathers upon the children Exod. 20. 5. and 34. 7. He punished the sinnes of three hundred and ninetie yeares all together Ezek. Lam. 5. 7. 4 2 5. C ham committed the sinne and yet Canaan was cursed 2 Sam. 1â— 13 14. for it Gen. 9. 22 25. The sin was Gehezi's alone and yet the Leprosie cleaved not to him only but to his posterity 2 King 5. 27. For the sin of Saul his sons are hanged up before the Lord. 2 Sam. 21. 8 14. Achan trespassed alone but he perished not alone but his sons and his daughters and all that he had with him Josh 7. 24. The sin of crucifying Christ was the sin of the Jewes in that age alone and yet wrath is come upon them to the uttermost even unto this day Matth. 27. 25. 1 Thes 2. 16. vid. 1 King 21. 21. and 14. 10. Judg. 9. 56. 1 King 2. 33. Jer. 22. 30. And if it be not unjust to punish one for anothers fault and grant impunity to the offendour it is not unjust to punish the innocent for
it teacheth that without faith it is impossible to please God And if man stand in need of a Saviour he is lost in himselfe so the prescribing of the remedy doth discover the malady Without hope of pardon there is no true turning unto God but the Gospell propoundeth mercy to them that humble their soules and conâ—esse their sinnes If men may be perswaded and drawn to come unto Christ allured and inticed by faire and sweet promises then the Gospell is the sole instrument of Hos 2. 14. Epâ— 2. 17. conversion but conversion is a faire or slattering perswasion if I may so call it Terrours drive no man unto God of themselves but rather from him unlesse he be pleased to work by them and gentle perswasions may prevaile if God vouchsafe to put in with them God doth freely give his Word to whom he please as long as he please and in what manner it seemeth best unto him in his infinite wisdome He gave his Law unto Jacob his Statutes and Judgements unto Israel he hath not dealt so with every Nation The Psal 147. Act. 17. 30. times of ignorance God regarded not Greater things were done in Capernaum Chorazin and Bethsaida then were done in Mat. 11. 23 24. Tyre and Sidon Sodome or Gomorrah Paul was forbidden to preach the word in Asia and the Disciples to enter into the Act. 16. 6. Mat. 10. 5. wayes of Samaria Greater meanes God doth vouchsafe to them that are worse and more meanes to them that be more obdurate Ezek. 2. 7. and 3. 7 8 11. Act. 13. 46. in their sinnes like to them that are unlike and lesser to them that be not so deeply plunged into profanenesse For God doth exhort them that they might be inexcusable that they might know a Prophet had been amongst them that it might be for Ezek. 2. 5. Matt. 24. 14. Isai 6. 9 10. Mat. 13. 14 15 16. Rom. 9. 23. Luke 2. 34. a testimony against them that they might be hardened and that the glory of God might be manifested in the vessels of wrath Thus Christ is set up for a signe that shall be spoken against and for a rock of offence 1 Pet. 2. 7 8. The Word is a morall instrument of conversion which God is pleased to use without which he doth not ordinarily work but it hath no power of it self to work and therefore conversion is the immediate work of the holy Ghost notwithstanding the meanes which God useth in the turning of a sinner Naturall instruments being moved have some power to worke of themselves or by their own faculty morall not so The Word is a fit instrument though of it selfe it have no power to produce the effect For though conversion be not a bare morall perswasion yet it is effected by perswasion or at least not without perswasion In the change God dealeth with man as a reasonable creature or instrument which is to be renewed by grace and allured by promises sweet pleasant profitable firme and sure Now the Word is very fit to convey those admirable and most forcible perswasions from the eare unto the soule The Word is more generally published in the times of the Gospell and Kingdome of the Messiah then it had been in former ages God is in Christ reconciling the world unto himselfe 2 Cor. 5. 19. and hath committed unto us the word of reconciliation the Gospell which hath been preached unto every creature under Heaven Col. 1. 23. that is to all Nations Jewes and Gentiles and to all sorts and sexes noble base learned or unlearned bond or free And thus Col. 1. 6. Mat. 28. 19 20. Rom. 10. 21. it did come unto them they not minding it or having it once in their thoughts And hereof this is an argument that it commeth not where it is sought but where it is gainsaid The Spirit was more abundantly poured forth upon the Church after the Resurrection of Christ The Pastours of the Primitive Churches were faithfull and diligent the primitive Christians did 1 Thes 1. 8. not hide their candle under a bushell but did shine as lights to others and labour their conversion and the Gospell like the Sunne for clearnesse did spread forth the beames of light more abundantly The Gospell is more glorious then the Law or truth of God manifested in the old Testament that was as a Candle that could not spread it light farre this as the Sunne disperseth his 2 Cor. 3. 5 6 7 8 9 10 11. beames farre and nigh It is the ministration of life a quickning spirit the ministration of righteousnesse which shall endure for ever and in this respect it doth exceed in glory it is a Gospell full of glory If the types of Evangelicall things were glorious how much more glorious must the Gospell it self needs Gal. 1. 27. Jam. 2. 8. 2 Cor. 3. 8 9. 1 Thes 2. 12. 1 Pet. 1. 12. be The Gospell is called a glorious Mystery a royall Law a ministration of glory nay glory it self a glory which draweth the study and amazement of the most glorious creatures unto it The publisher of the Gospell is Jesus Christ the only begotten Sonne of God who being in the bosome of the Father the truth Joh. 1. 18. it selfe and most familiarly acquainted with all his Counsells hath revealed and brought it to light The matter it selfe is great Salvation such as eye hath not seen Heb. 2. 3. 1 Cor. 2. 9. care hath not heard nor ever entered into the heart of man to conceive Newes from heaven touching righteousnesse and life eternall through faith in Jesus Christ Gods wisdome power goodnesse mercy grace longsuffering c. are gloriously set forth in the Gospell The maine subject is Christ the brightnesse of his Fathers glory Heb. 1. 1 2 3. Col. 1. 19. the Image of the invisible God This word propounded by the ministery of man is not only preparatory as if an other word which may be called consummatory must be suggested by the Spirit unto the minde For the holy Ghost doth not inlighten the soule by his internall action into any other acknowledgement of Christ then that which is contained in the Word externally proposed or affect the heart with other senses then which are proposed out of the same Word Faith is Rom. 10. 14 15 16. 17. by hearing that is by preaching and preaching by the Word of God that is by commission or edict from God But this preaching did perfectly containe all things consummatory for the sanctification Joh. 17 17 20. Joh. 14. 16. Joh. 15. 15. 17. 8. Joh. 1. 18. 3. â—2 Joh. 16. 13. of the Church even all things which Christ taught to his disciples which he had heard of the Father and were delivered unto him who was in the bosome of the Father all truth whereby not the Apostles only but the whole Church even to the end of the world shall be sanctified The wisedome of
intire holy blamelesse conversation directed according to the will of God in every place state and condition of life is said to be perfect Blessed are the perfect in the way Psal 119. 1. Keepe thy servant from presumptuous sinnes then shall I be perfect Psal 19. 13. I was also perfect before him and I kept my selfe from mine iniquity Psal 18. 23. It is recorded of Asa that his heart was perfect with the Lord all his dayes though in the same booke many infirmities are noted in him 1 King 15. 14. 2 Chron. 15. 17. Thus Noah Gen. 6. 6. Joh 1. 1. Hezekiah 2 King 20. 3. are said to be perfect David to walke in his integrity Psal 26. 1. yet these examples must not be referred to the second degree of perfection The body is intire when all parts are so knit together that each is preserved and fit for his office the soule is intire when all the parts of righteousnesse are rivetted together amongst themselves and in the whole the conversation is intire when no office of life is neglected no precept carelessely forgotten or sleighted when no occasions or occurrences can remove men from their holy purposes undertaken according to Gods word This perfect man is set as opposite to the Jam 1. 6. unstable double minded perverse froward and restlesse who are off and on turned upside downe with every contrary wind divided He that can be contented to be naught in any thing is naught in every thing and at odds with themselves who loppe and straiten the Commandements as will best stand with their occasions take and leave at pleasure rest in the externall acts of piety or justice or cleane depart from Gods Commandements The integrity of the upright shall guide him but the perversenesse of transgressors shall destroy them Prov. 11. 3. If I say I am perfect mine own mouth shall prove me perverse Job 9. 20 21 22 Who so walketh intirely shall be safe but he that is perverse in his double wayes shall fall in one Prov. 28. 18. So it is noted of Abijam that his heart was not perfect with the Lord his God 1 King 15. 3. of Amaziah Vzziah Jotham they did that which was right in the sight of the Lord but not with perfect hearts 2 Chron. 25. 2. 26. 4. 27. 2. 2 King 14. 3. 15. 3. and of Solomon that when he was old his wives turned away his heart after other gods and his heart was not perfect with the Lord as was the heart of David his father 1 King 11. 4. 2. That is said to be perfect which hath obtained an high degree of perfection not simply but in comparison of that which is beneath when a man is so habituated in his course that he hath attained a facility and constancy in well doing Children new borne are perfect that is intire but when they be come to ripe age they are perfect in comparison of theÌ„selvs as new born babes But every growth argueth not comparitive perfection but that only which is so great that it may seeme to introduce a new forme or when by long practice a man is so habituated in his course that he hath attained a facility and constancy in well doing Children are more perfect then Infants new borne and Striplings then Children but they are not said to be perfect because the growth is but small but when they are come to ripe age although as age encreaseth much may be added they may be called perfect because then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they have attained as it were a new forme So to be perfect and absolute the Philosopher doth attribute to men of ripe age Arist Hist Ani. l. 2. cap. 1. de part Animal lib. 4. cap. 10. Strong meate saith the Apostle belongeth to them that are perfect or of full age Heb. 5. 14. those that have left the Rudiments of Christian Heb. 6. 1 â— Eph. 4. 11 12 13. Religion are called perfect perfect in respect of them that be babes in understanding and stand in need of milke 1 Cor. 14. 20. The Law makes nothing perfect Heb. 7. 19. because it was a rudiment only which was delivered to children so that he that is seasoned with the knowledge of the Gospell is perfect in respect of them that be instructed only in the Law We speake wisdome amongst them that are perfect 1. Cor. 2. 6. here some understand men and by perfect they understand all Christians in generall who are perfect in respect of them that knew not the Gospell Others them that in speciall had made greater progresse in the faith others understand the word things or somewhat that this sence should be that this wisedome doth consist in perfect things But however this text be interpreted the Apostle elsewhere manifestly confirmeth this point shewing that some were perfect in comparison of others who had not yet attained to perfection Here it must be remembred that howsoever the word perfect be referred to knowledge in the mysteries of Religion in the writings of the Apostles yet it is not seldome referred to practice and manners In the first reference they are said to be perfect who have obtained an high degree of knowledge in heavenly and divine mysteries In the second they that teach in deed and fact that they have learned what they professe Let patience have its perfect work Jam. 1. 4. that is let it shew its sincerity and constancy in works that not in words and gestures but in deed and truth it be approved that it cannot be overcome in the greatest evils but doth hould out and remaine invincible He that can bridle his tongue is a perfect man indeed Jam. 3. 2. that is he is not one that is in exercise to learne which is the meane to perfection but hath learned indeed what he professeth He calleth that perfect which is performed in truth and deed and is not counterfet and so â—in is said to be finished when it is committed Jam. 1. 15. and every sound solid operative grace is called a perfect gift Jam. 1. 17. and sincere unfained love is said to be perfect love 1 Joh. 4. 18. Christ was made perfect through sufferings Heb. 2. 10. as he learned obedience by the things which he suffered Heb. 5. 8. for there is an experimentall learning And to this purpose belongs that speech of our Saviours upon the crosse It is finished for hereby was signified that he had fulfilled all things which he was to doe upon earth Luk. 13. 32. and they that shed their bloud for Christs sake and for the Gospels are said to be perfected Thus the patient are called perfect because patience is a document of a mind most exercised in piety and godlinesse So the power of God is perfected in our weakenesse 2 Cor. 12. 9. for the vertue of Christ is not perfected in weakenesse as in the subject not by infirmity as by the effect but when it sheweth it selfe in the greatest and
soft breath of God in this passage noting this that God had sufficiently thundred wrath in the former delivery and now seekes to cover it that the people might heare and obey 4. Moses must provide an Arke to cover the Tables which was not only for the safe keeping of the Tables but to cover the wrath and curse that the people should not see it which was the first vaile 5. We doe not reade that ever the Lord would have either the people or Priest to reade these words out of stone but as they were mollifyed by Moses his transcription in his bookes especially wherein Prince and people were to reade the duties of the Covenant and the promises No more tables there they are but deale not with them there is wrath at the first opening which was the reason why God smote the men of Bethshemesh with such a slaughter because they durst looke into and reade upon these tables of the Arke of the Lord 1 Sam. 6. 19. 6. We reade that God Exod. 34. 5. when Moses was standing before the Lord with his prepared tables the Lord descended and proclaimed The Lord The Lord and said The Lord God mercifull and gratious long suffering and aboundant in mercy and truth forgiving iniquity transgression and sinne Thus the Lord would take away the edge of the curse though he would write it for ends unmentioned Then the Lord upon the Mount rehearsed the Covenant of grace with Israel and causeth Moses the Mediatour to write it Exod. 34. 27. And now he had in his hand both the Covenant of works and of grace the one hid in the Arke the other open in his hand the same Commandements but the one with wrath the other lenified by God 7. When Moses came downe this appearance of God had changed the skin of his face that he was glad to put a vaile upon him for otherwise the people could not nay durst not behold him but ranne from him as at first from God when he delivered the Law upon Mount 〈◊〉 which God would have for the very same end Moses his shining face signifying the curse and wrath of God in the Law as a meere draught of the Covenant of workes which the people could not behould his vaile signifying the covering of this curse from the eyes of Israel 8. Consider that till the Law as a meeâ—e draught of natures Law was marked and thus vailed at Moses his proposition of the remedy unto these carnall Israelites in the blood of the sacrifices writ in the Ceremoniall Law it could not quiet them nor pacifie their consciences 9. Observe this one thing further that Moses in the five bookes doth so shun this rigid proposition of the Law that the Apostle when he came to deale with the false Apostles about this acceptation of the Law as standing full against the Covenant of Grace and Justification by faith could find but two testimonies in all Moses which necessarily convinced this manner of propounding the Law the one Deut. 21. 23. the other Deut. 27. 26. But because this end of the vailing of Moses his face as tending to signifie the curse of the Morall Law and the vailing of it from the eyes of carnall Israel is called into question by some of prized judgement and that from the passage of 2 Cor. 3. they spend one proposition in clearing that place to prove that it was the vailing of the Morall Law in the Curse For first say they it could not be the vailing of the blood of Christ in the Ceremonials for the Ceremonies was a sufficient vaile to hide that and to have put an other vaile had been against Gods love who would have the people spirituall to looke into it for Salvation one vaile was sufficient to hide so precious a treasure But to the Text it is plaine in the beginning of the Chapter 2 Cor. 3. 3. that the Apostle meanes the writing of the Law in their hearts namely the Commandements of the Morall Law by removing the Curse that the heart may close in with it Secondly Vers 6. The ministery of the Spirit is opposed not to the Cloud of Ceremonies but to the letter of the Law Morall for this killeth so did not the Ceremony but quickning his measure Thirdly Vers 7. The Ministery of the Gospell is opposed to that which was graven in stone which was the Morall Law only Fourthly Vers 13. Moses his vaile was put on when Moses was read and not the Ceremoniall Law alone as intending the vailing of the Curse of the Morall Law Fifthly That which beares shew is Vers 14. where the Text faith that the vaile was taken away in Christ It is true that the Ceremonies were removed in the comming of the substance but is it not as true and here meant that the curse oâ— the Law was removed by the comming of Christ and so the vaile made needlesse Gal. 3. 13. But Vers 15. the vaile yet remaines when Moses is read which cannot be the Ceremony vailing the blood of Christ for that is removed in act for the Jewes sacrifice not for want of an Altar but it is most true of the vaile of the Morall Law to cover wrath For as it was a mercy to vaile it to that people till Christ came so it is now a judgement Christ being come to shade it For it might be if seene an accidentall cause to drive them to Jesus the Sonne of Mary for a Saviour But the knot lyeth in the 18. verse But we all c. where it is thought and strongly spoken that the vaile signifieth the Ceremoniall Law It is true there is a flat opposition of Christian and Jew the one with open face beholding Christ the other not daring to see the glory of the Lord in giving the Law But all will be evident if it be shewed what is here meant by the Image of Christ which we behold with open face which is not the blood of Christ vailed in the blood of the Sacrifices but the Law of God writ in his heart promised Jer. 31. 34. as the head which is the new command of the Morall Law set up for us as a glasse which behoulding by faith we are changed into the same Image by the Spirit and now it will appeare that the whole Chapter speakes of the Morall Law Another inforcement of this distinction is from the Apostle Gal. 3. where he disputes against the Morall Law taken as a rigid draught of natures Law unto the 23. verse for otherwise the Law had been no enemy unto him as a branch of the Covenant of Grace but at the 23. verse he disputes the good ends of it as propounded with Gods moderation By the Law which we call the Morall Law Moses and Paul meane the meere draught of the Law of nature as it hath necessarily affixed eternall life to the punctuall performance or eternall curse to the disobeyers in the least title For the Law is complexum quiddam containing in it command
Messiah taught and commanded in the Law The true sense and meaning of the Law is to be gathered out of the writings of the Prophets for the same Spirit that breathed the Law informed them in what Jer. 4. 1 2 3. and 3. 13 14. c. Rom. 3. 21 22. The righteousnesse of the Law is testified by Moses and the Prophets c. Deut. 12. 32. and 31. 12. sense the Law was given and how to be understood But by the Exposition of the Prophets it is cleare that the Law as it was given by Moses did admit repentance and consequently require faith in Christ And if the Law did not command faith in Christ the Messiah then might not the Jewes beleeve in him for they were forbidden to adde any thing thereto or to take ought therefrom The Law was to the Jewes a rule according to which they ought both to live and worship God to which they might not adde the least â—ot or title of their owne heads so that either they must not worship praise pray unto and believe in God in and through the Messiah or else faith in him must necessarily be required The Decalogue if we precisely consider the things expressed therein doth not containe many things written of Moses but as it was a summe and abridgement of the whole Law whereunto every particular must be referred and from which as a fountaine it was derived it is a perfect rule whereunto nothing might be added And if without faith it be impossible to please God or to obtaine Salvation the Law which promiseth eternall life to them that keep it doth require faith as well as love or obedience For if faith be necessary to Salvation it cannot be that man a sinner should be justified if he could keep the Law because he cannot by future works purchase Redemption from former transgressions And from all this it followeth that the Law as it was given to the Jewes is for substance the Covenant of grace or a rule according to which the people in Covenant ought to walke The Law is and ever was a rule of life to men in Covenant Matt. 5. 18. One jot or title of the Law shall in no wise passe till all be fulfilled fulfilled in respect of unpartiall and sincere obedience for of that our Saviour speakes as is manifest by the words following He that shall breake the least of these Commandements and teach men so shall be called least in the Kingdome of Heaven except your righteousnesse shall exceed the righteousnesse of the Scribes and Pharisees that is righteousnesse of habite and practise which is that which the Law as it is taken in that place required Many things are objected to the contrary which must be cleared before we passe further As first it will be said that in the Law there is no mention made of Christ without which there is no faith And what the Law revealeth not that it commandeth not But in the Law there is frequent mention of the Messiah and perpetuall adumbration and representation of him and Heb. â—0 â—â— and 8 5. his oblation in washings and sacrifices The Apostle Paul where he professedly handleth the chief heads of faith to wit that Christ ought to suffer and rise againe from the dead denieth that he Act. 26. 23. 1 Cor. 15. 3 4. said any thing besides that which the Prophets and Moses did foretell should come And our Saviour proved out of Moses that he must first suffer and then enter into glory And no marvell Luk. 24. 27 44 seeing Moses by divers types and figures shadowed forth the death and resurrection of Christ as shall be shewed after But in the Decalogue there is no mention of Christ Neither is Moses vvrote of Christ Act. 3. 2â— and 7. 37. Joh. 1. 45. that they should beleeve in him Joh. 5. 4â— Many Prophets just men desired to see his dayes Mat. 13. 17. Luk. 10. â—4 Iun. in Psal 122. ver 4. Abraham rejoyced to see Christ Joh. 8. 56. Gal. 6. 16. that absolutely true For when God saith he is their God who delivered them out of the Land of Egypt doth he not propound himself a Redeemer a spirituall Redeemer of them from the bondage of sinne and Satan whereof that deliverance was a type But he is not a Redeemer from spirituall bondage but in Christ Implicitely therefore in these words Christ is contained and proposed unto us which is done according to the condition of those times wherein as yet all things were infolded and wrapped up And it cannot easily be imagined how Christ should be revealed in the Ceremoniall Law if there be no mention of him expresse or implicite in these words As the Morall Law doth shew and discover sinne so was the Ceremoniall Law as a bill or bond put into the hand of God whereby they did acknowledge themselves indebted to his Divine Majestie and as the Ceremoniall Law was a Schoole-master to point out and direct us unto Christ so was the Morall a rule of obedience to them that be in Covenant with God which of necessity doth presuppose the revelation of Christ in some sort The Ninevites in the threatnings denounced against them by the Prophet Jonas did apprehend a promise of mercy to be implyed upon condition of their repentance which promise was made in Christ And is it any marvell then we should affirme the knowledge of Christ to be manifested in some sort in those words of the Law if we consider the words of the Law it doth command that we love God above all and our Neighbour as our selves but if we search out the meaning of the words we shall find it to be such a love as proceeds from faith and from what faith but in the Messiah That is the foundation upon which all works of love are builded In faith it self or with it there is a motion of the soule towards or a desire of the heart to obtaine the good promised joyned with an hatred of sinne and wickednesse which may be called inchoate love but true sound intire love whereby we affect God as our Father most neerely conjoyned to us and reverence him as the fountaine of all good things and benefits which of his meere grace he conferreth upon the children of his love and we daily expect from him even such as accompany life and salvation this is the effect of faith and followeth the apprehension and habitation of Christ in the heart Faith in Christ is not commanded in the Morall Law as it was engraven in the heart of Adam in the state of innocency but as it was given to Israel to be a rule of life to a people in Covenant it was presupposed or commanded For the generall substance of duty the Law then delivered and formerly engraven in the heart was one and the same but not in respect of the subject by whom the object to whom or the grounds whereupon obedience was required Confidence in God was required
pointeth unto him killeth corruption and converteth the soule In the Epistle to Gal. 3. 10 17. Act. 7. 53. The law was giveÌ„ ad ordinationes angeloruÌ„ Syr Ar per mandatum as Rom. 13. 2. as a son is said to doe ad nutum patris as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is used Num. 16. 34 or secundum juxta oâ—dinationes as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth Gen. 1. 21 paralell to this are Gal. 3. 19. Heb. 2. 2. The reason truth of these sayings seem to be that the Angel which appeared to Moses in the bush v. â—5 and was with him in the wildernes v. 39. did out of the midst of the Angels which did on every side coÌ„passe him about give the Law upon Mount Sinai whereof the Sanctuary was a figure 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the same that decretum vigils the Galathians the Apostle opposeth the Covenant of Grace to the Law in many things as that the Law accurseth every one that continueth not in all things that are written in the booke of the Law to doe them that it was foure hundred and thirty yeares after the Covenant which was confirmed before of God in Christ c. But it is to be remembred that in those passages the Apostle disputeth against the Jewes who trusted in the workes of the Law and thought by the blood of Bulls and Goats to be purged from their sinnes or of them that joyned the Law with Christ in the matter of Justification as if Justification had been in part at least by the workes of the Law which the Apostle every where condemnes as contrary to the intent and purpose of the Lord in giving the Law The contrariety then of the Law or Old Testament even of the Law as it beareth the figurative sprinkling of the bloud of Christ and so pointeth us to him unto the new Testament or Covenant of grace is not in themselves but in the ignorance pride and hardnesse of heart of them who understood not or did pervert the right end of the Law as if it was given for Justification The Law as it opposed to Christ doth accurse every one that continueth not in all things that are written in the booke of the Law to doe them because he that trusteth in the Law is convinced by the Law to be a transgressour but the Law as given to them that be in Covenant doth reprove every transgression and convince every man of sinne who continueth not in all things that are written in the book of the Law to do them but doth not accurse the offendour in every jot or title because in Christ sin is pardoned and forgiven To the Jew who rested in the works of the Law and refused Christ the Law which was given foure hundred and thirty yeares after did make void the promise or Covenant confirmed before of God in Christ But according to the true meaning of the Law and to them that used it aright it did not make void the promise but establish it What the Apostle citeth of the Law out of Deuteronomy and noteth of the giving of the Law after the promise is for substance preached by the Prophet Jeremy at the Lords appointment when he speaketh of this Covenant of grace without all question Heare ye the words of this Covenant and speake unto the men of Judah Jer. 11. 2 3 4 5 6. and say unto them thus saith the Lord God of Israel Cursed be the man that obeyeth not the words of this Covenant which I commanded your Fathers in the day that I brought them forth out of the Land of Egypt from the iron fornace saying obey my voice and doe them according to all which I command you so shall ye be my people and I will be your God That I may performe the oath which I have sworne unto your Fathers to give them a Land flowing with milke and honey as it is this day Then answered I and said so be it O Lord. Then the Lord said unto me proclaime all these words in the Cities of Judah and in the streets of Jerusalem saying Heare ye the words of this Covenant and doe them This Covenant then which God made with Israel was for substance one with that he had made before with the Patriarks that is it was a Covenant of grace and mercy though the Law to them that rested in the works thereof and perverted the right use and end of the Law was a killing letter and ministration of death CHAP. VIII A particular explication of the Covenant that God made with Israel and what Moses brought to the further expressure of the Covenant of Grace THis doubt being thus discussed we may proceed with more facility to lay open the particulars of this Covenant God of his free-grace and mercy made this Covenant with Israel upon Mount Sinai fifty daies after the Israelites were delivered out of Exod. 19. 28. Egypt as fifty daies after the deliverance of his people from the bondage of sin and Satan the same Lord proclaims his Gospel or new Covenant upon Mount Sion in Jerusalem the Metropolis or Isa 2. 2. Micha 4. 2. Gal. 4. 24. Heb. 12. 18. royall seat of Abraham or Davids seed God I say of his infinite love and undeserved mercy did make this Covenant for if he remember mercy when he performeth his Covenant then it was of meere grace that he entred into Covenant Also it is of mercy Ps 103. 17 18. Nehem. 9. 32. Hos 2. 19. that God doth troth-plight him unto any people for the promise runneth I will betroth thee unto me for ever yea I will betroth thee unto me in righteousnesse and in judgement and in loving kindnesse and in mercies But when the Lord made this Covenant he betrothed himself unto Israel And when he made this Covenant he did more fully proclaime his great name and make his mercy better knowne then formerly he had done for Exod. 14. 6 7. ought we find For he passed by before Moses and proclaimed The Lord the Lord God strong mercifull and gracious long-suffering abundant in goodnesse and truth keeping mercy for thousands forgiving iniquity and transgression and sinne and that will by no meanes cleare the guilty visiting the iniquity of the Fathers upon the children unto the third and the fourth generation Which glorious description of Almighty God is often Numb 14. 18. Psal 86. 15. Psal 103. 8. 145. 8. Nehem. 9. 17. Jon. 4. 2. Exod. 6. 3. mentioned by Moses and the Prophets as the ground and foundation of their faith hope and comfort And whereas he had appeared to Abraham Isaac and Jacob by the Name of God Allmighty Now he was knowne to the Israelites by his Name Jehovah which Name denoteth both Gods being in himselfe and his giving of being unto that is the performance of his word and promise in which latter respect he here saith he was not knowne to the Fathers by this Name or as the Greek and
from before his face that he might make him a great Name like to the name of the great men upon earth And thus the Lord delivered him from the hand of Saul and all his enemies who did oppose him that he should not raigne O ye sons of men how long will ye turn Psal 4. 3 4. my glory into shame How long will ye love vanity and seek after leesing Selah Know ye that the Lord hath wonderfully separated to himself the man that is godly the Lord will heare when I call upon him 2. That he would appoint a place for his people Israel and plant 2 Sam. 7. 10. â— Kin. 5. 3. 1 Chron. 20. 9. it that they might dwell in a place of their owne and move no more nor be disquieted any more by wicked people as in former times And so God gave Israel rest from all their enemies round about and setled them in peace and quietnesse by the hand of David 3. That when the daies of David were fulfilled and he shall 2 Sam. 7. 12 1â— sleepe with his Fathers he would set up his seed after him which should proceed out of his body and he should build an house or Temple for the Name of the Lord God of Israel I purpose saith 1 King 5 5. â— Chron. 20 10 which is called an house of rest Psal 132. 8. 1 Chro 28. 2. 2 Chro. 6. 41. and the Lords seat or habitation Ps 132. 13 Ps 68 17. 1 Kin. 8. 18 19 20. Solomon to build an house unto the Name of the Lord my God as the Lord spake unto David my Father saying Thy Son whom I will set upon thy throne for thee he shall build an house unto my Name And at the dedication of the Temple he maketh mention of this promise The Lord said unto David my Father whereas it was in thine heart to build an house unto my Name thou didst well that thou wast so minded Neverthelesse thou shalt not build the house but thy son that shall come out of thy loyns he shall build the house unto the Lord. And the Lord hath made good the word which he spake I have built thee an house to dwell in an habitation for thee to abide in for ever â— Kin. 8. 13. 4. He promiseth to be a Father to Davids seed and take him 2 Sa. 7. 14. Psa 132. 12. Ps 89. 26 27. for his Son He shall call upon me thou art my Father my God the rock of my salvation And I will make him my first-born higher then the Kings of the earth that is the Prince and chiefe Col. 1. 15 18. Heb. 1. 2. Iust in institut l. 2. tit â—9 de baered qualit differ ult of the Kings the most glorious and famous of all Kings As Christ is called the first begotten of every creature not that he was created before all other creatures but because he is the Lord Prince and head of every creature and hath dominion over all creatures and so the heire of all things as heire is sometimes put for Lord or owner and pro haerede gerere is pro Domino gerere Haeredes enim veteres pro Dominis appellabant 5. That his house should be established and his Kingdome for ever 2 Sam. â— 16. 1 Chron. 22. 16 Ps 89. 29. Psa 89. 36 37. 1 Kin. 11. 38. And if thou hearken unto all that I command c. I will build theâ— a fâ—rme house c. before the Lord even his throne should be established for ever His seed will I make to endure for ever and his throne as the daies of Heaven His seed shall endure for ever and his throne shall be as the Sun before me He shall be established for evermore as the Moon as a faithfull witnesse in the heaven that is his Kingdome shall be perpetuall and glorious For although the Moone waxeth and waineth and seemeth sometimes to be gone yet it is continually renewed and so stable which is a fit resemblance of the Church which hath not alwaies one face or appearance in the world though it be perpetuall And though for the sins of the people and Davids house the state of his Kingdome and house Ps 89. 30 31 32 33. decayed yet God reserved still a root till he had accomplished this promise in Christ 6. That his house should be as the Morning light when the Sun 2 Sam. 23. 4. Ps 132. 15 16. Her victuals I will blesse her poore I will satisfie with bread Psal 18. 28. The Lord hath lightned my candle that is given me comfort joy prosperity after troubles 2 Sam. 23. 5. ariseth the morning I say without clouds and as the grasse of the earth with cleare shining after raine that is it shall shine with all light of glory and prosperity and flourish or be green perpetually as the herbes and grasse which is refreshed with seasonable rain and heate These gracious and free promises God made to David and to his house and to the whole Kingdome of Israel not for their righteousnesse but of his manifold and great mercy And as he promised them without consideration of their desert so of his rich grace and love undeserved he made them good For Davids house was not such as it ought to be before God they kept not promise Covenant but the Lord was mercifull and gracious he did not forget his truth nor suffer his mercies to faile If his children Ps 89. 30 31 32 forsake my Law and walke not in my judgements if they breake 2 Sam. 7. 14 15. 1 King 11. 11 12 32 33 34 36. Psal 132. 11 12. my statutes and keepe not my Commandements Then will I visit their transgression with the rod and their iniquity with stroakes But my loving kindnesse will I not take from him neither will I falsifie my truth True it is the Lord did correct the posterity of David for their sinne with moderate correction and for their profit that they might be partakers of holinesse But even when it did not bud or come on according to that which seemed to be promised the Lord was most faithfull in his promises for it was their sinne that kept them downe And for this saith the Lord 1 King 11. 39. to Solomon I will afflict the house of David but not for ever for the whole spirituall kingdome was restored in the Messiah I will make the horne of David to bud I have ordained a lampe Psal 132. 17 18. 1 King 15. 4. for mine annointed that is I will make the Kingdome and power to encrease For Davids sake did the Lord his God give him a light in Jerusalem and set up his son after him and established Jerusalem Yet the Lord would not destroy Judah for David his 2 King 8. 19. servants sake as he had promised him to give him a light and to his children for ever Great deliverance giveth he unto his King he is the magnifier of
John the Baptist put over his hearers to Christ Joh. 1. 26 27. Luke 3. 16. Mark 1. 7 8. Matth. 3. 11 12. Christ invites men to the Kingdome of Heaven that is the Evangelicall Government of the Church as future at hand but not yet present Matth. 4. 17. Mark 1. 15. Nay after he was risen from the dead although he professe openly and plainly to his Disciples that all power was given unto him in Heaven and earth and he command them to preach the Gospell to every creature Matth. 28. 18 19. yet he gives them a charge to tarry at Jerusalem to waite for the accomplishment of the promise concerning the solemne sending of the holy Ghost and to be endued with power from above Luk 24. 49. as if they were designed before but then to be inaugurated and by extraordinary gifts many hearing and beholding openly to be approved The dayes immediately following the death and resurrection of Christ were the dayes of the Churches widowhood wherein she sate for a while destiture and comfortlesse and barren having neither power to beare nor to bring forth children But within ten dayes after Christ the Lord the Bridegroome of the Church had ascended from earth to Heaven in glory the holy Ghost came downe upon the Apostles in visible shape in token that Christs Church was now betrothed unto him and had received strength to conceive and bring forth and breasts replenished with plenty of Milk to nourish and feed her children This was as the Solemnization of the Marriage and then did the barren begin to rejoyce that she should be the mother of many children From this time properly the New Testament tooke its beginning The nature of this Testament stands principally in three things 1. In the kinde of Doctrine plaine full and meerly Evangelicall 2. In freedome from the curse of the Law and freedome from Legall Rites 3. In the amplitude and enlargement of the new Church throughout all Nations of the world It may be described the free Covenant which God of his rich grace in Jesus Christ incarnate crucified dead buried raised up to life and ascended into Heaven hath made and plainly revealed unto the world of Jew and Gentile promising to be their God and Father by right of Redemption and Christ to be their Saviour to pardon their sinne heale their nature adopt them to be his Sonnes protect them from all evill that may hurt furnish them with all needfull good things spirituall and temporall and crown them with everlasting glory in the world to come if they repent of their iniquities beleeve in Christ and through or by Christ in him and walk before him in sincere constant and conscionable obedience which he doth inwardly sease by the witnesse of the holy Spirit who is the earnest of their inheritance in the hearts of the faithfull and ratifie and confirme by outward seales universall plain easie and perpetuall The Author of this Covenant is God in Jesus Christ for none can make these promises but God none can make them good but his Highnesse Therefore the Lord doth evermore challenge this unto himself that he is the maker of the Covenant And as it is Jer. 31. 1 31 32 33. called our Covenant in respect of the conditions required Zech. 9. 11. So it is called the Lords Covenant because he hath made and will establish it If ye can break my Covenant of the day and my Covenant of the night c. Then may also my Covenant be broken Jer. 33. 20 21. with David my servant Christ also as Mediatour is both the foundation and Author of this Covenant as he is appointed of the Father Lord and King advanced at the right hand of God to give repentance and remission of sinnes unto Israel and as Testatour Heb. 9. 16. he hath confirmed the Covenant by his death But of this in the next Chapters God is both the Author of this Covenant and one partie confederate Fathers we know seldome frame Indentures thereby to bind themselves what they will doe for their children if they will be obedient but by right of Fatherhood they challenge of them their best service Lords and great personages seldome indent with their free servants what preferment they shall expect after some terme of service and attendance but if they look for reward they must stand at their courtesie But our Lord and Master to whom we owe our selves by right of Creation who might take advantage against us for former disobedience is content to undertake and indent with us and by Indenture to bind himself to bestow great things and incomprehensible upon us if we will accept his kindnesse and bind our selves unto him in willing and sincere obedience If you demand a reason of this dealing none can be given but the meere grace and rich mercy and love of God Thus saith the Ezek. 36. 22. Lord God I doe not this for your sakes O house of Israel but for mine holy Names sake I will cause you to passe under the rod and I will bring you into the bond of the Covenant c. And ye shall know Ezek. 20. 37. that I am the Lord when I shall bring you into the Land of Israel c. And there ye shall remember your wayes and all your doings wherein 42. 43. you have been defiled and ye shall lothe your selves in your own sight for all your evils that you have committed And ye shall know that I am the Lord when I have wrought with you for my Names sake not according to your wicked wayes nor according to your corrupt doings Man can doe nothing of himself to procure his spirituall good In spirituall things it fareth with him much what as with a child new borne into the world which being naked can neither provide cloathes nor being provided and laid by him can put them on for man destitute of all spirituall goodnesse can neither move to helpe himself untill it be freely bestowed nor manage and wield it well when it is of grace vouchsafed without direction and assistance from God And there is as little worth or dignity in man to move God to promise him help as there is ability in man to procure help There is nothing in man to move God to shew mercy but only misery which might be an occasion but can be no cause either why mercy is promised or salvation granted If man had not fallen from grace and state of Innocency God had never sent his Sonne to redeeme him nor shewed mercy reaching to the pardon and covering of his iniquity If he had not lost himself Christ had never come to find and restore him if he had not wounded himself he had not been healed and repaired of grace Man then is a subject on whom God bestowes grace and in whom he works it and his mâ—sery an occasion that the Lord took of manifesting his mercy in succouring and lifting him up out of that distresse but the free
borne and lived in Covenant every man had actually applyed the death of Christ unto himselfe every man had enjoyed all the Ordinances of God yea there had been no impenitent person I might adde properly no sinner but Adam and Eve Then they could not say Christ came to save the world under which infidels must be comprehended or that he prayed for his persecutours and unbeleevers nor that he came to save his people from their sinnes for if this charge had been obeyed there had been no Infidell nor persecutour nor sinner amongst his people but only our first Parents And by the same evasion they may hold that Christ died for all and every man when he died for no man living or that ever lived but Adam only But this is nothing to prove that since many Nations have neglected their charge and being fallen from God have received from him a Bill of divorce a commandement hath been given notwithstanding unto his servants in all ages to publish the doctrine of salvation unto every creature amongst all Nations Adam and Noah were in Covenant is there the same reason of them and their posterity continuing in the faith that there is of them that be strangers to the Covenant shut up in darknesse and never heard the sound of the Gospell for many generations together It seemeth sufficient to Princes say they to publish their Lawes in some places at some times though they concerne all are for their good and take hold of them if they be not observed leaving it to Parents to teach their children and every one to enquire for his own good In this comparison there be divers things unlike divers that cannot befitted to the purpose unlesse it be in a sense contrary For they say Lawes once sufficiently published bind and stand in force though unknowne or scarcely possible to be known by some particular men now living in some remote parts of the dominions And the plaine direct reddition is That God having made a Covenant of grace with Adam and his posterity all and every man is bound to beleeve in Christ and walke in obedience though he be ignorant of his duty never received ability to do it never had meanes possible to come to the knowledge of Christ yea though he be cast off and left to the hardnesse of his heart God hath commanded Parents to teach their children Who doubts of that But the question is whether God hath vouchsafed sufficient means of grace to every man which is not hereby proved because God when he gave his Covenant injoyned Parents to teach their children We grant the Lord is wanting in nothing which either he promised or in his eternall wisdome and justice saw meet to be done and that such as be deprived of the means of grace be justly deprived But we say as experience confirmeth that sufficient meanes of grace hath not been afforded to every man living since the fall of Adam In the comparison there be many things unlike For common-wealth are one body politick in which it is held sufficient to publish Lawes in some knowne places and at some times granting space and meanes that all may learne them if they will But we speake of such as never were so much as in the outward society of the Church nor adjoyning to them that never heard of the Covenant of grace they nor many of their Ancestours nor of a people or society professing the true Religion So that whereas the reason is of the meanes of supernaturall knowledge vouchsafed to them that never heard of the Covenant or lived nigh unto them that enjoyed the word of reconciliation the comâ—arison is of men in Covenant who cannot want possiblâ— meanes â—o know the main and fundamentall points of the Covenant Old Lawes they say not in use yet in force scarce possible to be knowne do bind But the question is of many doctrines in use which must necessarily be known or a man cannot be in the number of the faitfull so much as in externall society There is not a prohibition to preach or write to any say they unlesse it was to punish some speciall sinne as when Christ saith Cast not pearles before swine or some others were to be served first as Christ said to the woman of Canaan I am not sent but to the lost sheepe of the house of Israel and Paul Act. 13. It was needfull that the Gospell should be first preached unto you And it was thus when the Spirit forbade Paul to goe into one place and commanded him to goe into another We might aske unto which of the two cases they will referre that of our Saviour Into the way of the Samaritanes enter ye not Matth. 10. 5. and Tarry ye at Jerusalem untill ye be endued with power from on High Luke 24. 49. during which time and before the Apostles could disperse themselves many millions might depart this life who never enjoyed meanes sufficient to bring them to the knowledge of God in Christ And if God have charged his servants not to cast pearles before swine and prohibited them for a time to preach the Word of the Kingdome to some people and in some places because it is his pleasure to serve others first why should we not likewise think that God in justice hath deprived many nations and people of all possible meanes whereby they should come to the knowledge of the truth Let us see how well this fitteth the matter in hand The meanes of grace be unlimited but in two cases there was a prohibition to write and what is this but in plain termes to confesse that the meanes of grace in all ages and times in respect of all places and persons have not been unlimited Besides when no man must take this office of preaching upon him but he that is called thereunto of God and no man can shew that he hath beene called to preach the Gospell to every creature why may not this be called a prohibition The last refuge is That any man might have had the Word using that little well that God gave How should he have had it By ordinary meanes or extraordinary revelation Some are bold to affirme he should have had it after an extraordinary manner Others speake of I know not what possibility by traffique and the like both sorts utter strange things and it is reason we should require better proofes then bare affirmations To him that hath shall be given is a proverbiall speech whereby our Saviour signifieth that they who be enlightened by the Gospell and use well the supernaturall gifts they have received shall be enriched with an happy encrease And that the contemners of the Gospell and grace bestowed upon them shall have that taken from them which they seemed to have But that men unregenerate can of themselves use their naturall gifts in an acceptable manner or that God will bestow supernaturall upon them that use their naturall gifts minus male as Arminius speakes is neither found in the
died the Just for the unjust that is being just he was substituted for us unjust and suffered not only for our good as the Martyrs may be said to doe Isa 53 9 10. Rom. 5. 5 6 7 8. 1 Pet. 3. 18. 1 Cor. 1. 13. The same is demonstrated by this that Christ is said to be the Mediatour who gave himselfe a ransome for all men 1 Tim. 2. 5 6. that by redemption of transgressions which were under the former Covenant they that are called might receive the inheritance Heb. 9 15. and the mediation it selfe is joyned to the sprinkling of blood Heb 12. 24. so that none other mediation is to be understood then that whereby parties disagreeing are set at one Hitherto it is to be referred that we are said to be reconciled to God by the blood of Christ Rom 5. 10 11. 2 Cor. 5. 18. Ephes 2. 16. Col. 1. 20. whereby our conversion to God is not understood as if we who hated God before had now departed there from and did set our love upon him but that we which formerly were under wrath are restored into favour that which caused that seperation being taken away by the satisfaction of Christ and free condonation of grace Therefore Christ is called our Heb. 2. 17. sig ibi expiatiâ—nem sedeam quae fit placâ—ndâ— propitiatorie Rom. 3. 25. and propitiation 1 Joh. 2. 2. 4. 10. not a testimony of placation because God in Christ is made propitious unto us and not we propitious to God In Scripture God is said to reconcile the world unto himselfe according to the usuall manner of speaking wherein he that offendeth is therefore said to be reconciled because as he gave occasion to hatred so he hath need of reconciliation and the pacifying of him whom he hath Sophocles in Ajace 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dijs conciliari i. ipsâ—s reddere propâ—tios Punitio omnis qua talis sive impersonaliter spectata causam habet justitiam Dei. Procataâ—ctica verâ— causa sunt peccata itidem impersonaliter in genere spectata sine determinatione punitio verò quae pro alio est plane miseriâ—ordiae divinae opus est procatarctica vero causâ— sunt peccara nostra satisfâ—ctionem exigentia Voss resp cap. 12. offended although the reconciliation of them that be offended be not excluded The deliverance which we obtaine by Christ is called redemption which was made by the paiment of a price Rom 3. 24. Gal. 3. 13. Ephes 1. 7. Heb. 9 12. 1 Pet. 1. 18 19. Matth. 20. 28. Mar. 10. 45. 1 Cor. 6. 20. 7. 23. and redemption made by a price can be no other then by satisfaction or substitution as the Apostle saith Christ hath redeemed us from the curse of the Law being made a curse for us Gal. 3. 13. 1 Tim. 26. Faith and repentance and preaching of the Gospell come betwixt that we might obtaine spirituall deliverance from the captivity of sinne but no man will say that we are redeemed by them as by a price whereby we obtaine deliverance In the legall sacrifices sinnes were expiated no other way but by substitution how much more was Christ who is the bodie of those shadowes substituted for the sinnes of the faithfull Wherefore the Apostle saith Christ was appointed to make reconciliation for the sinnes of the people Heb. 2. 17. that is that by expiating the sinnes of the people he might pacifie God in the same sence wherein the blood of Christ is said to purge the conscience Heb. 9. 13 14. Therefore the Scripture useth those words in this businesse which note recompence and subrogation as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth both to pacifie and reconcile Gen 3. 20 Prov. 16 14. and to recompence or satisfie 2 Sam. 21. 3. Exod. 21 30. Psal 49. 8. and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to recompence or pay Gen. 31. 39. In the legall sacrifices there was a typicall expiation but the conscience was not purged nor sinne taken away or heavenly Heb. 9. 9 10. 4. 9. 23â— things sanctified by such sacrifices but the sacrifice of Christ was necessary by which things of so greaâ— moment were effected which was tipified by the legall sacrifices and was effectuall as a morall cause of Salvation before Christ was exhibited in the flesh And if the Fathers of the â—lâ— Testament were saved by Christ of necessity the satisfaction of Christ was true and reall for when it was not distinctly understood it could not profit them as an example or confirmation of doctrine but as a reall satisfaction only If Christ by his death had confirmeâ— his doctrine only and not Heb. 5. â— made satisfaction be had not died as a Priest whose office it is to offer sacrifice and make attonement but the Scripture sheweth plainly that Christ is our high Priest according to the order of Melchizedech Psal 110. 4. Heb. 7. 14 15. who hath offered up himselfe a sweet smelling sacrifice Ephes 5. 2. and sanctified us by one offering up of himselfe once for all Heb. 10. 11 12. And because the sacrifice of Christ may be considered either as he offered Heb. 9. 13 23. up himselfe for all the faithfull in generall his sheep and Church or as every particular faithfull man is comprehended under that universality and the good things purchased for all tend to the salvation of every singular beleever God would have the first should be shadowed forth by the anniversary sacrifice and some others which were offered for all the people the latter by the private sacrifices of every sinner Lev. 5. Exod. 29. 30. Christ then as Mediatour by his death hath made satisfaction for us and that true full reall satisfaction and not by a certaine fiction of Law or divine acceptilation as they call it For why did God exact the bloody death of his Sonne if it had pleased him to rest in any light satisfaction The Apostle concludes the sacrifice of Christ to be necessary because it is impossible the blood of Bulls and Goats should doe away sinnes Heb. 10. 4. which argument concludes not if Christ hath satisfied only as it pleased the Father to accept of his imperfect satisfaction as if it had been perfect The satisfaction of Christ was free because he was freely given to satisfie but the decree of God presupposed to shew his mercy and justice full satisfaction was necessary because sinne must be punished as the Law requireth or God is not true as in his promises so in his threatnings None other wages is appointed for sinne but death Rom. 6. 23. hence he that is dead is justified from sinne Rom. 6 7. But Christ suffered death and by death made recompence to justice for our debt and in that he died for sinne he died once Rom. 6. 9 10. He tasted death that by death he might destroy him that had the Heb. 2. 9 14 15. power of death that is the devill and deliver them who through feare of death
5. Psal 103. 8. Isai 55. 7. Ier. 9. 24. and 31. 20. Luke 6. 36. Rom. 2. 4. And if the Lord should utterly destroy all men there should be no Religion upon earth as man should everlastingly loose the fruition of God so he should likewise loose the voluntary service and subjection of his creature Iohn 15. 8. Ezek. 33. 11. For these reasons God purposed not utterly to cast man off and poure upon him deserved vengeance but withall he purposed not to let sinne goe unrevenged and that for these reasons First because of his great hatred thereunto He is of purer eyes then to behold evill he cannot looke on iniquity Hab. 1. 13. it provoketh abhorrency in him Psal 5. 6. Zach. 8. 17. Rev. 3. 16. Amos 5. 21 22. Isa 1. 13 14. And what is more convenient then to testifie how much sinne is displeasing unto him which is done most conveniently by punishment Exod 32. 10 11. Numb 11. 1. 16. 22. Joh. 3. 36. Impunity hath this in it that it makes that sinnes be lâ—sse esteemed as feare of punishment is a ready way to keepe men in awe They that have written of the relaxation of Proxima sunt idem ac tantundem Lawes doe note that those relaxations are best to which some commutation or recompence is annexed because by that meanes the authority of the Law is preserved and obedience given to that reason which was the cause of the Law And hence we may gather a second reason why God would not pardon sinne without satisfaction sc his truth and the Law which he had established against sinne which he will in no wise abolish one jot or title shall in no wise passe from the Law till all be fulfilled Matth. 5. 18. For it is altogether undecent especially to the wisedome and righteousnesse of God that that which provoketh the execution should procure the abrogation of his Lawes that that should supplant and undermine the Law for the alone preventing whereof the Law was before established Also God will have men alwayes to tremble before him and by his terror to be perswaded from sinning 2 Cor. 5. 10 11. and therefore he reserveth to himselfe entire the punishment of sin that men might alwayes feare before him Matth. 10. 28. Luk. 12. 4. The omission of punishment after the publication of the Law doth detract somewhat from the authority of the Law with the subjects God therefore willing to shew mercy to the creature fallen and with all to maintaine the authority of his Law tooke such a course as might best manifest his clemency and severity his hatred of sin care to stablish the Law and tender compassion towards them that had gone astray And hereby the love of God towards them that are spared is the more illustrious that he spared them who rather then he would not punish sinne would give his only begotten Sonne to die for sinne It is objected againe that God doth freely remit and pardon sinne therefore he willed not that Christ should make satisfaction because free remission will not stand with satisfaction And most sure it is that God is favourable to our iniquities Ier. 31. 34. but God hath set forth Christ to be a propitiation through faith in his bloud Rom. 3. 25. Act. 10. 43. Luk. 1. 68 69 70. There is a twofold paiment of debt one of the thing altogether Remissio est absoluta in qua Creditor sibi satisfieri noÌ„ vult conditionata in qua Debitor obligatione debiti solvitur at satisfactione aliunde interveniente Stegma p. 505. Noxa sequitar caput Gen. 2. 17. the same which was in obligation and this ipso facto freeth from punishment whether it be paid by the debtour himselfe or by the surety Another of a thing not altogether the same which is in the obligation so that some act of the Creditour or Governor must come unto it which is called remission in which case deliverance doth not follow ipso facto upon the satisfaction And of this kind is the satisfaction of Christ for in the rigour of the Law the delinquent himselfe is in person to suffer the penalty denounced Every man shall be are his owne burthen Gal. 6. 5. In the day that thou eatest thereof thou shalt die the death So that the Law in the rigour thereof doth not admit of any commutation or substitution of one for another And therefore that another person suffering may procure a discharge to the person guilty and be valid to free him the will consent and mercy of him to whom the infliction of the punishment belongeth must concurre which in respect of the debtour is remission and his over-ruling power Qui solvit hoc velle debet ut debitor liberetur Rom. 3 24. Tit. 2. 14. Manet nihil ominus gratuita Dei gratia 1. Ratione decreti gratuiti 2. Ratione doni gratuiti 3. Ratione acceptationis gratuitae quod tale consiliam invenit quod tale medium dedit quod satisfactionem talem acceptavit Col 2. 13. 3. 13. Eph. 4. 31. See Act. 25. 11 16. 2 Cor. 2 7 10. must dispence though not with the substance of the Lawes demands yet with the manner of execution which in respect of the Law is called relaxation Remission therefore is not repugnant to antecedent satisfaction but only to that paiment of the thing due which ipso facto doth deliver and set free It may be added that of grace Christ was ordained to be our surety that at the commandment of grace he made satisfaction and that his mind and will in satisfying was that grace might justly glorifie her selfe in pardoning offences and not that pardon should be given of justice And so the satisfaction of Christ is full and perfect and our pardon is every way free and gracious And seeing every one may impose a Law to the act depending upon his own free will and pleasure he that prayeth for another and he that admitteth the paiment of one thing for another may covenant that remission shall follow presently or after a certaine time purely or upon condition And this was the will and pleasure of Christ making satisfaction and of God admitting satisfaction and this the Covenant that God should pardon sin not presently in the very time of Christs passion but when man is turned unto God by true faith in Christ humbly intreating pardon To forgive sin is not opposite to thâ— accepting of that satisfaction which is freely admitted when it might be refused and to which he upon whom the benefit undue is conferred doth conferre nothing It is further objected that Christ satisfied not justice fully but by divine acceptilation only because he suffered but for a time whereas we deserved to die eternally Sundry answers are made to this doubt Some say his suffering for a time was more then if all man-kind had suffered eternally in respect of the excellency of his person But the worth and excellency of his person was neither to
seeke attonement and to walke sutably He doth remove the guilt of sinfully from the conscience of the offending brethren Heb. 9 14 15. He is potent with God to satisfie revenging Gal. 3. 13 14. justice by presenting his bloud to remove the curse of the Law that those which are called might receive the inheritance He alone hath in his owne person performed obedience to the broken Law of God and fulfilled all righteousnesse and by his crosse hath cancelled the hand-writing that was against us and broken downe the partition and slayed hatred and enmity betwixt the brethren Ephes 2. 14 15. But of this more hereafter The Fathers received Heb. 11. 13 14. not the promises but saw them afarre off and were perswaded of them and saluted them with great sweetnesse but under the new Covenant we have recived the promise God hath sent his Son into the world borne of a woman and made under the Law and openly manifested him to be the Son of God And if Gal 4. 4 5. the appearing of Christ God and man did adde much to the joy and comfort of the Saints in glory the manifestation of Christ in the flesh must adde to the faith and comfort of them that waited for the salvation of Israel The Incarnation of Christ was the day of his Coronation and of his espousals wherein in speciall manner Cant. 3. 11. he contracted him unto his Church Goe forth O ye daughters of Zion and behold King Salomon with the crowne wherewith his mother crowned him in the day of his espousals and in the day of the gladnesse of heart The Fathers expected deliverance from the curse of the Law and to inherit the promises in and through the Messiah and the Sacrifices did prefigure and Prophets fore-tell the death of the Messiah but we may well thinke the faithfull did not distinctly understand how the Saviour promised was to satisfie justice and by death to overcome him that had the power of death But in the new Testament we learne expressely that Christ is made of God unto us wisdome righteousnesse sanctification and redemption how he satisfied justice by one oblation of himselfe removed the curse of the Law destroyed him that had the power of death purchased the promised Spirit and ratified all the promises of the Covenant by his death and bloud-shed Heb. 9. 15. Thirdly He is entred into heaven appeareth before the Father and maketh request for his people unto which there is pre-required a power and prevalencie over all his enemies to breake through the guilt of sin the curse of the Law and the chaines of death with which it was impossible that he should be held And this power of Christ was shewed in his Resurrection wherein he was declared to be the Son of God with power Rom. 1. 4. and in his ascension wherein he led all his enemies captives Ephes 4. 8. and in his sitting at the right hand of God farre above all principalities and powers Ephes 1. 19 20. All which did make way to the presenting of his Sacrifice before the Mercy-seat which is the consummation of it and without which he had not been a Priest We have such an high Priest saith the Apostle as is set downe at the right hand of the Majestie in the heavens for if he were on earth he should not be a Priest seeing that there are Priests which offer gifts according to the Law Heb. 8. 1 4. Christ our high Priest having offered up himselfe an expiatory Sacrifice once for all by his divine power rose againe from the dead and is entered into the very heavens to appeare in the presence of God for us Heb. 9. 24. Levit. 16. 11 15. It was the same continued action whereby the Priest did offer without the holy place and did then bring the bloud into the holiest of all Heb. 13. 11. For the reason why it was shed was to present it to the mercy-seat and to shew it unto the Lord there Heb. 9. 8. Inchoari potest functio veri Sacerdotis stante typico Sacerdotio perfecta esse non potest illo staÌ„â—e Oblatio peracta in terra perfectissima fâ—it sed perfectione partis non perfectione totius Aliud est offerre in terra aliud peracta oblatione manere in terra Heb. 1. 3. 10 5 6 9. 1â— 1 Cor. 5. 7. So Christs act or office was not ended nor fit to denominate him a compleate Priest till he did enter with bloud and present his offering in the holiest of all not made with hands Heb. 9. 24. And therefore he had not been a Priest if he should have continued on the earth for there was another Priest-hood there which was not to give place but upon the accomplishment of his for the whole figure was to passe away when the whole truth was come Now Christs oblation was the truth prefigured in the Priests sacrificing of the beast and his entrance into heaven was the truth prefigured in the Priests carrying of the bloud into the holiest of all And therefore both these were to be accomplished before the Leviticall Priest-hood did give place Some referre this to the oblation of Christ whereof they make two parts the one expâ—atory when Christ suffered upon the crosse the other presentatory when he doth appeare in heaven before God for us the one of killing or suffering the other of ostension the one finished on earth when Christ suffered without the gate because as no sin so no punishment can come within the holy place the other performed in heaven satisfaction being Heb. 13. 11 12. first made on earth The first was not a preparation of a Sacrifice but a Sacrifice the latter was not so much a Sacrifice as the commemoration of the Sacrifice made for appearing in heaven is not properly a sacerdotall act unlesse it leane upon the vertue of the Sacrifice performed the first was an act of humiliation the latter Heb. 10 8 â—â— of glory the first performed once for all the latter done continually that the explatory Sacrifice or obtaining of redemption this the application of redemption The Sacrifice consisted in the Videtur etiam spect are consuetudines Regum Iudicum inter homines Reges enim soederati in suis aulis matuo habent Legatos pacis obsides qui quamdiu apparent in Regis conspectu firma stat confoederatio death of Christ alone the application thereof is grounded upon Christs death as its merit but effected by the life of Christ as its immediate cause When the Apostle saith Christ appeareth before the Father for us the expression is borrowed from the custome of humane Courts for as in them when the Plaintiffe or Defendant is called their Atturney appeareth in their name and behalfe so when we are summoned by the justice of God to defend our selves against those exceptions and complaints which it preferreth against us we have an Advocate with the Father even Jesus Christ
condition But the prayer of Christ is certaine and not suspended They for whom Christ prayed doe not love the world but that they love not the world is an effect of Christs prayers not a condition required in them that he might pray for them Some prayers raciâ—ly include a condition in him for whom we pray as if we pray God to give eternall life to a sinner we presuppose faith and repentance because without faith and repentance life cannot be given nor desired but some prayers presuppose no condition in him for whom we pray as when we pray God to give faith or repentance to any man Now the Intercession and request which Christ maketh for the faithfull doth presuppose no condition for he prayeth not simply that life might simply be given to the faithfull but that they might be kept from evill and if they be kept from evill they must persevere in the faith for to fall from the faith is the greatest evill Neither can it be said that Christ prayeth for them that would persevere but he prayeth that they should persevere for the object of the thing for which we pray must be distinct from the thing it selfe prayed for No man would pray for men to persevere if they doe persevere but rather that they might persevere which otherwise would not Yet they reply Christ prayeth that his Apostles might be kept from evill as he had kept Judas Joh. 17. 12. Belike then Peter had no greater assurance of his recovery nor the rest of the Apostles of their perseverance in the faith then Judas had Judas was given to Christ in respect of his office and ministery but not as an heire of Salvation or as the faithfull are said to be given The particle translated But in that clause But the child of perdition is not ever an exceptive but an adversative in many places as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gal. 2. 16. Knowing that a man is not justified by the workes of the Law but by the faith of Jesus Christ Matth. 12. 4. Which was not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lawfull for him to eat neither for them that were with him but only for the Priests See Gal. 1. 7. 1 Cor. 7. 17. Rev. 9. 4. and 21. 27. And 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Psal 1. 2 4. Gen. 18. 15. the Hebrew particle im lo and ki im which the Septuagint turne 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gen. 22. 26. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gen. 24. 38. Isai 59. 2. and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 King 5. 17. is used adversatively And 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which the Syriac Interpreter useth is now and then put for an exceptive in which sense usually 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 followeth it but without it it is most commonly an adversative For the Syr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is compounded of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pro nobis unicus interpellat in coelo praestat cum patre quod postularat à Patre quia Mediator est Creator Mediator ut poscat Creator ut tribuat Smaragd in Act. Apost cap. 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and is the same with the Hebrew Im lo. And so in this place Judas is opposed to them that were given unto Christ and not excepted from that number as if he had been given also We may therefore conclude that our Saviour prayed for the certaine perseverance of them that were given unto him or that they might be kept from evill and that he was heard in that which he desired Fourthly Christ being advanced at the right hand of his Father doth exercise his Kingly office both for the comfort of his chosen and the bridling and repressing of his and their enemies This is noted by his sitting at the right hand of the Father which was foretold by the Prophets The Lord said unto my Lord Sit thou at my right hand untill I make thine enemies thy foot-stoole See Deod in Psal 110. 1. Psal 110. 1. Act. 2. 34. Matth. 22. 43 44. Luk. 20. 42. and by our Saviour himself Ye shall see the Sonne of man sitting on the right hand of power Mark 14. 62. And accordingly it was accomplished This man after he had offered one sacrifice for sinnes for ever sate downe on the right hand of God Heb. 10. 12. Thus Christ is said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to stand at the right hand of God Act. 7. 56. to be at the right 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hand of God Rom. 8. 34. 1 Pet. 3. 22. to sit at the right hand of God Mark 16. 19 to sit on the right hand of the power of God Luk. 22. 69. and to sit downe on the right hand of the Majestie on high Heb. 1. 3. The right and left hand are proper differences of corporall positions but figuratively the right hand is put for power strength counsell work aide love and fidelity as Psal 26. 10. Their right hand is full of bribes Psal 144. 8. 11. Their right hand is a right hand of falshood that is either confidence in their own power will deceive themselves or they will deceive others to whom they promise succour and assistance 1 Sam 14 19. Is not the hand of Ioah with thee in all this Gal. 2. 9. They gave to me and Barnabas the right hands of fellowship And being applyed to God it notes his power strength aide Majestie glory soveraignty and divine authority Psal 44. 3. Thy right hand and Isai 48. 13. right hand to span the heavens thine arme and the light of thy countenance because thou hadst a favour unto them Psal 77. 10. This is mine infirmity but I will remember the yeares of the right hand of the most High where we find Gods hand that is his power opposed to the infirmity of his servant My infirmity and weake faith made me apt to sinke under the sense of Gods displeasure but when I called to mind the experiences of Gods former power in like distresses I recollected my spirits and was refreshed again Psal 89. 13. Strong is thy hand and high is thy right hand Psal 20. 6. He will heare him from his holy heaven with the saving strength of his right hand Psal 21. 8. Thy right hand shall find out those that hate thee Psal 118. 16. The right hand of the Lord is exalted the right hand of the Lord doth valiantly Psal 17. 7. Shew thy marvellous kindnesse O thou that savest by thy right hand them which put their trust in thee Psal 48. 10. Thy right hand is full of righteousnesse Psal 138. 7. Thy right hand shall save me Psal 139. 10. Even there shall thy hand leade me and thy right hand shall hold me Hab. 2. 16. The cup of the Lords right hand shall be turned unto thee And God strengtheneth and helpeth and upholdeth his people by the right hand of his righteousnesse Isai 41. 10. that is by his power and faithfull promises which in their weaknesse strengthens them in their fear and
of Adam by the Law of nature written in his heart Confidence in God through Christ or the Messiah was required of the Israelites by the Law published upon the Mount Adam was to performe obedience to the Lord immediately without a Mediatour being himselfe pure and innocent But the Israelites being in themselves sinnerâ— â—ould not in their own names performe service pleasing and acceptable unto the Lord. Adam knew he was beloved of the Lord so long as he continued in obedience but had no warrant to wait upon his mercy when he had broken the Covenant of works But to the Israelites God bound himselfe in Covenant upon Mount Sinai promising to be their God and take them for his people notwithstanding they were sinners in themselves which could not be without forgivenesse and this Covenant they might and did renew by repentance after transgression The Law is not to be confounded with the Gospell but the sacred and inviolable knot of the one with the other is to be maintained unlesse we shall make God contrary to himselfe The Law doth not so directly and expressely teach faith in When Paul saith Faith came by the Gospell it is to be understood of the manner of propounding vvithout the invvrappings of types that the Doctrine vvas â— taught plainly vvithout types and figures Rom. 8. 3. Christ but require obedience yet doth it leade us to Christ and more obscurely command faith in him The Gospell doth more fully reveale Christ and the grace of God in him commanding faith by name but it doth also urge presse and exact obedience Thus sweetly doe the Law and Gospell consent together But here it is to be noted that faith is commanded in the Law which exacteth every thing that is good but it is given to us not by the Law but of the holy Ghost The distinction of the Law and Gospell as they are opposed one to another is cleare and evident but as the Law was given to the Jewes it is not opposite but subordinate to the Gospell The Law in it selfe considered exacted perfection of works as the cause of life but when that was impossible to man by reason of the infirmity of his flesh it pleased the Lord to make knowne to his people by the ministery of Moses that the Law was given not to detaine men in confidence of their own works but to leade them unto Christ Whatsoever the Law teacheth whatsoever it promiseth whatsoever it commandeth alwayes it hath Christ for the scope thereof For though the Law of righteousnesse promise a reward to the keepers thereof yet after it hath shut up all men under sinne it doth substitute another righteousnesse in Christ which is received by faith not purchased by the merit of works And therefore the Apostle doth reprehend the Jewes as perverters of the true sense and meaning Rom. 10. 4 5 6 c. of the Law when they sought to be justified by their works and sheweth that Moses taught them to look for Salvation in the Messiah and seek for that righteousnesse which is by faith Whereby it is manifest that the Law was given 〈◊〉 be a manuduction unto Christ in whom we have Redemption from all things from which by the Law of Moses we could not be justified and a rule to the faithfull according to which they must frame their conversation For what word was that which Moses saith was neere even in their hearts but the Law which the Lord gave upon Mount Sinai and promised to write in the hearts of his people under the Covenant of Grace And from this ground it is not hard to answer what is further objected against this truth as If faith be commanded in the Law then being justified by faith we are justified by the works of the Law For faith is not a work of the Law nakedly and absolutely considered as it exacteth perfect obedience of man in his own person but of the Law as it was given to the Jewes to direct them unto Christ who is the soule and life of the Law And though it be commanded in the Law as it is in the Gospel or new Covenant yet it justifieth not as a part of Regeneration or an act of obedience and work of Grace by it worth or dignity but in respect of that office whereunto it is assigned of God and as it receiveth the promises of mercy It is a sâ—phisticall forme of reasoning to say Faith is commanded in the Gospell therefore if we be justified by faith we are justified by the works of grace The arguments are like and both faultie For justification by faith in Christ is opposed to justification by the works of the Law because he only is justified before God by the Law whose acts being examined by the Law are found just and righteous according to that which the Law requireth but he is justified by faith who being in himself ungodly believeth in Christ for salvation So that according to the Apostles meaning wheresoever faith be commanded he is justified by faith without the works of the Law who is acquitted from sin by the meer and rich grace of God in Jesus Christ received by faith And to seek justification by works is to rest upon our works for salvation as they that answer in all things to that righteousnesse personall which the Law requireth Justification by faith and justification by workes are opposite and so is faith and workes but faith is not opposed to one act commanded whereby the promise is received for then it should be contrary to it selfe but to works whereby the Law is fulfilled in our owne persons to workes I say not to one work because no one worke can justifie but all are necessary If it be said the Apostle doth every where oppose the Law and the Gospel or the old and new Testament The answer is from the same ground that in the Scriptures of the new Testament the Law as well Ceremoniall as Morall is opposed to faith or the Gospel and yet the Ceremonies of the Law did prefigure Christ as all men acknowledge Therefore the Apostle doth not perpetually and absolutely oppose the Law and the Covenant of grace for he teacheth expresly that faith establisheth Rom. 3. 31. the Law For he understood the force and sentence of the Law to consist in faith but because the Jews addicted to the latter of the Law did pretermit the force and life of it Paul proves the Law so taken and separated from faith to be the cause not of life but of death as that which did not only want Christ who is the soul of the Law but is opposite to him And therefore Paul doth this because the Jews faith being let passe did seek righteousnesse in the dead works of the Law and did oppose the Law to the Gospel and Christ who was the end and scope of the Law This will be more plain if we shall examin the particular passages of Scripture wherein this matter is handled