by grace and adoption then he that was the Sonne of God by nature who fitter to repaire the Image of God decayed in us then he by whom at first man was made after the Image of God Thus Christ was a fit and equall middle person conjoyned by the bands of friendly society and peaceable agreement with both the parties God and men that he might be a Mediatour of reconciliation and peace betweene God and man He tooke unto him the sanctified nature of man that therein he might draw neere unto men and be the root of them that are sanctified and retained the nature of God that so he might not depart from God Here it is questioned according to which nature Christ is Mediatour whether as man only or as God and man That he is a Mediatour according to the concurrence of both natures in the unity of his person it is confessed by all for if he were not both God and man he could not mediate between God and man but whether he be a Mediatour according to both natures concurring in the worke of Mediation there be some that make question Our resolution is that Christ is Mediatour according to both natures the humane nature doing that which pertained to the humanity Bellar. de Christ lib. 5. cap. 7. § Potest tamen and the divine nature that which pertained to the divinity but the humane and divine both concurring to produce one act or work of Mediatorship As the divine and humane nature concurre to make one Christ so the acts of the divine and humane Plura principia ad operationem unam possunt concurrere Lun ibid. cap. 7. not 1. nature distinct in vertue and operation by co-operation concurre to make up the same work of Mediation Some of the works of Christ the Mediatour were the works of his humanity in respect of the thing done and had their efficacy dignity and value from his divinity in that they were the works of him that had the divinity dwelling bodily in him and some the works of his divinity the humane nature concurring only instrumentally as the remitting of sins the giving of the Spirit the raising of the dead and such like The works of Ministery the Sonne of God Iâ—n cont 2. l. 5. cap. 5. not 29. performed them in the nature of man It was the Sonne of God and Lord of life that died for us on the Crosse but it was the nature of man not of God wherein he died The works of Authority and power were all performed by the divine nature yet not without an instrumentall concurrence of the nature of man Christ suffered as man but the divine nature did support and sustaine the humane He died as man as God he overcame death conquered and rose againe as man he was made an offering for our sins the worth and value of the Sacrifice was from the divinity The two natures in Christ be distinct in their essence and Iâ—n Paral. lib. 3. in cap. 9. Hebr. properties and so in their operations that we must not imagine one action of both natures but as the natures be united in one person so the operations concurre to make up one work of a Mediatour Many chiefe necessary and essentiall acts concerning our Iun. animad in Bell. contr 2. l. 5. ca. 3. not 9 reconciliation with God are from the Deity of Christ as from the next proper immediate and formall beginning The Incarnation of Christ is from the Deity which did assume the humanity which when it was not could not assume it selfe The manifestation of God was a work truly divine from the humanity of Christ as an instrument from the Deity as the true cause Christ as Joh. 1. 18. Matt. 11. 27. man teacheth as an instrument and Christ the Word teacheth as Mediatour for he is not only Mediatour who supplyeth the roome of an instrument but the Deity did move the humanity as his instrument that is personally united and not as anothers Joh. 10. 18. To lay down his life passively belongs to the flesh to lay down his life or soule actively to the word The resurrection of Christ is Iun. ibid. cap. 6. not 1. Rom. 8. 34 and 4 25. Rom. 1. 4. Mar. 2. 10. Joh. 15. 26. and 16. 7. an essentiall part of our Redemption but Christ rose not by the propriety of his flesh but by the power of his Deity Christ as Mediatour performed many divine acts but the humanity alone cannot be the beginning of a divine act as Christ as Mediatour hath authority to forgive sins to send the holy Spirit not meritoriously alone as Bellarmine distinguisheth but efficiently to conjoyne us unto God and bring us to salvation Christ as Mediatour is the King and Head of his Church which dignity and office Meritum Meâ—â—ationâ—â— est Mediatio personae cannot agree to him that is meere man For the Head is to give influence of sence and motion unto the body and Christ gives supernaturall sence and motion unto his mysticall body and that both by way of efficiency and by way of disposition fitting us that an impression of grace may be made upon us He prepareth and fitteth men to the receipt of grace by the acts of his humanity A tâ—ta quidem Trinitate datur Spirituâ— sed ad personam Mediatoris haec actio terminatur quoad 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in which he suffered death and dying satisfied Gods wrath removed all matter of dislike procured the favour and acceptation of God and so made men fit to receive the grace of God and to enjoy his favour He imparteth and conferreth grace by the operation and working of his divine nature it being the proper worke of God to enlighten the understandings of men and to soften their hearts If it be alleadged that there is nothing that one person of the Trinity doth towards the creatures but they all doe it and consequently that those things which Christ did in his divine nature pertained not to the office of a Mediatour being common to all the Persons The answer is though the action be the same and the worke done by them yet they differ in the manner of doing it For the Father doth all things authoritativè and the Son subauthoritativè as the Schoole-men speake that is the Father as he from whom and of whom are all things the Son as he by whom are all things not as â—y an instrument but a principall efficient And in this sort to quicken give life and to impart the Spirit of Sanctification to whom he pleaseth especially with a kind of concurring of the humane nature meriting desiring and instrumentally assisting is proper to the Son of God manifested in our flesh and not common to the whole Trinity As the second person in Trinity did assume our nature and not the Father or the holy Ghost and as Christ is the Head of the Church not the Father or the holy Spirit so he
doth give life and sence to the body and not the whole Trinity If the speciall Offices of Christ be considered severally much more if all of them be considered joyntly it will evidently appeare that both natures must necessarily concurre in the formall execution of them For he cannot worthily performe the office of the chiefe Doctor of the whole Church and heavenly Prophet nor execute the office of an eternall high Priest that is offer a Sacrifice truly propitiatory daily heare the prayers of all his people and present them before God nor exercise kingly power and authority in heaven and earth who worketh to the forme of meere humanitie or onely as he is man When in those offices there must be a divine excellencie and efficacie The end of personall union is the administration of his office Qualis substantia personae tâ—â— liâ— operatie qualis operatio talis substantia and the personall union of two natures in Christ had not been necessary unlesse both had concurred as a formall beginning to that worke For every agent necessarily worketh according to and by its forme whence it followeth either that the person of the Mediatour doth not consist of two natures or both natures of Christ as proper formes doe necessarily concurre to the proper works of a Mediatour because the proper operations must be conjoyned in one worke of a Mediatour as both natures are joyned and united in one person There is one God saith the Apostle and one 1 Tim. 2. 5 6. Mediatour between God and man the man Christ Jesus adding the man Christ to shew that in him were both natures that is he was God and man in one person and so a fit middle person or Mediatour And man may be taken personally not naturally it being most usuall to name the whole person of Christ from either 1 Cor. 2 â— nature as he is called the Lord of glory when his person is understood And so in this place the man Christ that is that person Iaâ— animad in Bell. contr l. 5. 6. 3. not 11 12. who hath that nature by which he is truly called man and of that appellation there may be divers weighty reasons more amongst the rest this that the Apostle would encourage us to put our trust and confidence in him as being our elder brother By voluntary dispensation Christ is Mediatour as God incarnate and not by nature as God And according to that dispensation Christ Joh. 17. 3 and 14. 1. 1 Joh. 2 1 2. is Mediatour to the Father who is personally called God sometimes in this respect and distinguished from Christ as Mediatour and Christ is our Advocate to the Father but never represented in Scripture praying to the Son or holy Spirit but the Father only which dispensation is carefully to be observed from which we must not depart upon any vain speculation which humane curiosity might suggest A Mediatour must be a middle person equally distant and equally drawing nigh to both parties betwixt whom he doth mediate Bellarm. de Christ l. 5. c. 2. §. Praeterâ—a Ille solus est verè medius inter Deum hominem cum utriusq naturam habeat And thus Christ God incarnate is a fit middle person for he draws as neare to the Father as God as to us as man and is as farre distant from God as he is man as he is from us as God and he comes as neare to the Father as he departeth from us and comes as neare to us as he doth to the Father But Christ as a just man is not so a middle person for he comes not so nigh to the Father as just as he doth to us as man nor is so farre distant from us as just as he comes nigh to us as man Then as Mediatour he should be joyned to the Father in will only but in nature dis-joyned and be distant from man not in nature but in quality only then should he be Mediatour not as substantially one with the Father but only as he is united to him in will If it be alleadged that if Christ be Mediatour as God incarnate then he is Mediatour to himselfe because he is God and then also he should differ from himselfe because a Mediatour is a middle person We answer it is not necessary a thing should differ from the Iun. ibid. cap. 5. not 1 3 5 15. extreames according to all that in respect whereof it is of a middle condition but it is sufficient if it differ in some thing from one and in some thing from another as is before explained So the Son of God incarnate by voluntary dispensation differeth not only from the Father and the holy Ghost but from himselfe as God only scil as man he differeth from himselfe as God and as God from himselfe as man The whole Trinity being offended with us for sin was to be pacified but the Scripture teacheth Christ was our Mediatour to the Father and we must silence our conceits and learne of God what to believe And assuredly if the Father be reconciled the whole Trinity is reconciled And further it may be added that he who according to absolute essence or nature is the partie offended may according to voluntary dispensation sustaine the person and doe the office of a Mediatour and so Christ was primarily a Mediatour to the Father for us and by consequence and secundarily to the whole Trinity and so to himselfe as God It is further objected if Christ be Mediator according to his divine nature then all three persons in Trinity be Mediatours but this is a meere deceit for the divine nature is taken essentially for the divine nature common to Father Son and holy Ghost or personally for the divine essence considered distinctly in the Father Son and holy Ghost In the latter sence we say Christ according to his divine nature is our Mediator as he was incarnate and did assume our nature unto his divine person and not the Father or the holy Ghost But then it will be said he was inferiour to the Father In office it is true by voluntary dispensation he is inferiour but in nature Iun. ibid. not 13. he is equall to the Father and nothing hinders but one equall to another in nature may by voluntary and free choice under-take Phil 2. 6 7. an office of inferiority Being in the forme of God he humbled himselfe The Scripture teacheth expressely that God the Father Joh. 1. 18. 3. 16. 3. 13. Rom. 5. 8. Ephes 1. 7. Col. 1. 14. 1 Joh. 1. 7. â— 1. 4. 10. Act. 20. 28. gave his only begotten Son to death for us and the only begotten or proper Son of God according to both natures and in both states is said to administer his office the property of either nature observed as also the only begotten Son of God is said to descend from heaven to earth for our sakes and to suffer death for us
God in a mystery even the hid wisedome which God had determined before the world unto our glory the glory of the universall catholique Church the wisedome which none of the Princes of this world hath knowne which containeth those things which 1 Cor. 2. 7. vers 8. vers 9. vers 10. vers 12. Ephes 3. 8 16. 1 Cor. 2. 16. 1 Cor. 2. 14. vers 6. Joh. 7. â—9 Act 2. 33. Joel 2. 28. Act. 1. 16 17. Joh. 16. 7 8. Joh. 26. 13 14 15. He shall receive of me Chrysost 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Theoph 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 è scientia mea ijsque quae ipse novi 2 Cor. 3. 6. Gal. 3 15. Heb. 8 13. 2 Cor. 3. 8. 3. 9. God hath prepared for those that love him all that love him and not only them that were in the Apostles time The wisedome containing the deepe things of God even the things which God hath freely given to his Church called the unsearchable riches of Christ the riches of his glory The wisedome which is the very minde of Christ and the knowledge whereof is called the very knowledge of the minde of Christ of which the spirituall and perfect men are only capable The plentifull powring forth of the holy Spirit was differed untill the glorification of Christ and he being glorified it was to be differed no longer Christ being exalted at the right hand of the Father he obtained the promised Spirit above measure and powred it forth in such plentifull measure as had not formerly been bestowed upon the Church so that then was fulfilled what was foretold by the Prophet Joel I will powre my Spirit upon all flesh That Spirit is the Spirit of the Father alone and of Christ and will pleade the cause of none but of Christ in all this age of the world as the Advocate of Christ against the world He shall not speake of himselfe but whatsoever he shall heare that shall he speake and shall shew it unto you So that after the Apostles there shall be no new inspiration necessary to Salvation unlesse we shall say there shall be another Christ or another Comforter The Apostles in respect of their office were able Ministers of the new Testament of the Spirit not of the letter of righteousnesse and not of condemnation Able Ministers furnished with sufficient gifts and so with sufficient knowledge of the Testament which is not to be abrogated whereunto nothing must be added of the new Testament which shall not be antiquated or disanâ—lled Of the Spirit and by inspiration taught those things which agree to the most perfect and spirituall and of righteousnesse which is the last immediately conjoyned with life eternall The Prophets speake of the times of the Messiah as the times Joh. 4. 25. Isa 2. 1 2. Heb. 1. 1. Act. 2. 17. 1 Pet. 1. 20. Gal. 4. 1 2 3. 2 Cor. 5. 17 18. Col. 1. 19. 2. 9. 2 Cor. 3. 10. 2 Cor. â— 11. Mat. 24. 14. Rom. 8 7 8 9. 1 Cor 1. 21. 2 Cor. 3. 9. Act. 13. 26. Rom. 1. 17. Heb. 2. 3. 1 Pet. 1. 23 25. Col 2. 2 3. Col. 1. 25 26. 1 Joh. 1. 3. Non enim novis revelationibus nunc regitur ecclesia Bellar. de verb Dei l. 4. cap. 9. of cleare light and revelation after which no new inspiration is to be expected When the Messiah cometh he will teach us all things The times of the Messiah are called the last times which are the times wherein that Doctor of righteousnesse is promissed after whose comming we are to looke for no clearer or fuller revelation of divine mysteries So the Apostle saith Christ was manifested in the last dayes to wit in the times of the Gospell The time of the Messiah was that time appointed of the Father wherin the heire was no longer to be an infant under tutours and governours but as of ripe age he should live under the guidance of the Spirit of whom as by the Spirit of liberty being enlightened he should with open face as in a glasse behold the glory of God The Doctrine of the Gospell inspired into and preached by the Apostles is most glorious the Gospell of the glory of Christ who is the Image of God and the brightnesse of his glory in whom it pleased the Father that all fulnesse should dwell in comparison whereof the Law is not glorious which shall be preached in all the world untill the end come and shall continue without abolition The Apostles preached the word of faith righteousnesse and life the word of salvation and power of God unto salvation even great salvation and the immortall seed which doth endure for ever even Jesus Christ in whom are hid all the treasures of wisedome and knowledge that the whole Church might have communion with the Father and with the Sonne But the Word of faith righteousnesse and life the immortall seed the Word that doth reveale the ministery of Christ fully and intirely is a word consummatory and not preparatory in communion doth consist perfection or consummation And Titus Bostorum Episc ad Luc. 10. In Hospitium duxit hoc est in ecciesiam quae omnes capit omnes complectitur in these respects the calling of Christians to the state of grace is more excellent then the calling of the Jewes as the instrument of their calling is more excellent The same Word for substance was delivered to both but not for full and cleare manifestation In the Gospell Christ the promises heaven and life is more distinctly revealed and fully propounded God dealt with the Jewes as with children young and tender with Christians as with men growne to age and come to some ripenesse The Neque hic amplius secundum legalis umbrae tipicique cultus aâ—gustias audiemus Non intrabit Ammonita in ecclesian Dei aut Moabita Audimus autem Iâ—e docete omnes gentes Isai 54. 13. Jer. 31 34. Heb. 8. 11. 1 Joh. 20. 1 Joh. 2. 21 24. bounds of the Church are now extended to all nations and all men are invited to repentance that they might live It may be questioned whether the word be not fruitlesse and unprofitable seeing the Lord promiseth in Covenant that men should not teach every man his neighbour but they should be all taught of God But the internall teaching of the holy Ghost is not to be severed from externall instruction by the holy Scripture for then it should follow that the Scriptures were written in vain that in vain we were exhorted to reade the Scriptures yea to give attendance to reading exhortation and doctrine and that the ministery of the Word was altogether fruitlesse But the Apostles themselves plainely declare that the reading of the Scriptures and ministery of the Word and writing to them that were anointed by the spirit was not uselesse and unprofitable Such passages of Scripture then are to be understood comparatively and not as simple negations and shew what plenty of knowledge
fulnesse of time came And hence the Covenant of Grace is distributed into the Covenant of Promise or the New Covenant so called by way of excellency For the Foundation and Mediatour of the Covenant of Grace is our Lord Jesus Christ but either to be incarnate crucified and raised from the dead or as already Act. 4 12. Heb. 13. 8. incarnate crucified and truly raised from the dead and ascended into Heaven For there was never sin forgiven but in him alone who is the same yesterday and to day and for ever Therefore although before the Incarnation Christ was only God he was our Mediatour yet not simply as God but as the divine person who should take our flesh and in it should finish all the Mysterie of our Redemption and therefore he is called the Lambe of God slaine from the beginning of the world and the Fathers by his grace were saved even as we In the acts of Mediation three things may be considered Reconciliation by which we are accepted of God Patronage by which we have accesse unto the Father Doctrine whereby God hath made himselfe knowne unto men by a Mediatour This third act might be done before he assumed our flesh and indeed was done but the two first did require his comming in the flesh although the fruit of them was communicated to the Fathers under the Old Testament by force of the divine Promise and certainty of the thing to come with God If it be objected that the cause is before the effect and therefore the incarnation and death of Christ must goe before the communication of the fruit and benefit thereof unto the Fathers The answer is That in naturall causes the Proposition holds true but in morall causes the effect may be before the cause and so the fruit and vertue of Christs death was communicated to the Fathers before his Incarnation But although the Sonne of God before he was manifested in the flesh was our Mediatour with God to whom future things are present because he should be and therfore for his sake sinnes were remitted men did teach and learne by his Spirit the Church was governed by him yet the manner and reason of that Mediation was proposed more obscurely the force and efficacy of it was lesse and did redound to fewâ—r The Covenant of Promise then was that Covenant which God made with Adam the Fathers and all Israel in Jesus Christ to be incarnate crucified and raised from the dead And it may be described the Covenant wherby God of his meere grace and mercy in Jesus Christ to be exhibited in the fulnesse of time did promise forgivenesse of sinnes spirituall adoption and eternall life unto man in himselfe considered a most wretched and miserable sinner if he should embrace and accept this mercy promised and walke before God in sincere obedience God the Father of his meere and free grace and mercy looking upon man in Jesus Deut. 9. 5. Gal. 3. 18. Luk. 1. 54 55. Christ in whom he is reconciled is the Author and cause of this Covenant He hath hâ—lpen his servant Israel in remembance of his mercy as he spake to our Fathers to Abraham and to his seed for ever Thus saith the Lord God of Israel your Fathers dwelt on Josh 24 â— the other side of the floud in old time even Terah the Father of Abraham and the Father of Nahor and they served other gods And I took your Father Abraham from the other side of the floud and led him throughout all the Land of Canaan and multiplied his seed and gave him Isaac The condition required in this contract is the obedience of faith Remission of sinnes gratious adoption in Christ and the Inheritance of eternall life is promised to beleevers and eternall condemnation peremptorily threatned against unbeleevers Christ whom God hath exhibited in the Gospell as he was promised to the Fathers in the Scriptures of the Prophets is the object of this Covenant The end thereof is the praise of the glorious grace and mercy of God in Christ to come In this Covenant there is a mutuall compact betwixt God and man God in mercy promising and man in duty binding himself unto the Lord. It was made with man a sinner and reacheth to the faithfull and their seed as God hath promised to accept the children of beleeving parents upon due and religious tender of them made unto his Highnesse according as he hath prescribed but saving effectually it was made with them only who beleeve in him that justifieth the ungodly be the heires of salvation and walke in the steps of our Father Abraham This Covenant doth beget children to liberty doth administer the righteousnesse of faith and the inheritance by faith hope peace of conscience life in Christ and spirituall joy is the effect thereof Internally the Spirit doth seale up the truth of this Covenant in 2 Cor. 4 13. Rom. â— 4 5. Gal. 3. 18. Rom. 8. 15. Gal. 3. 14. Gen 22. 16. Luk. 1. 73. the hearts of the faithfull For when the adoption and the inheritance pertained to the Fathers under the Covenant of promise the spirit of adoption and earnest of the inheritance pertained unto them likewise Externally it was delivered and confirmed by word and oath and sealed by the Sacraments For substance also this Covenant was everlasting and unchangeable The New Testament did not abolish the former but the former was fulfilled by the latter And in all these things it doth Psal 105. 10. agree with the new Covenant which here only are but briefly named because the confirmation of them must be sought in the Chapters following And if the Covenant of Promise and the New Covenant doe thus agree in substance then it must necessarily follow That there Eph. 2. 18 19 20. and 4. 4 5. is but one Church of the Elect the same Communion of Saints one Faith one Salvation and one way of obtaining the same viz. by Faith in Christ Secondly that the Word of God was no lesse incorruptible seed Rom. 11. 17. to the Fathers and the Israelites then to us That the Fathers did eat the true flesh of Christ by faith as well as we in the times of 1 Cor. 10. 2 3. 2 Cor. 4. 13. the Gospell That they and we are partakers of the same Spirit and that the Sacraments of the Jewes did signifie and seale to them the same promises of eternall life which our Sacraments doe to us The Sacraments of the Old Testament were not types of our Sacraments as sometimes they are called by Divines but they typified the same things that ours doe For as the Covenants under which they and we lived were one for substance so are the Sacraments one in their common nature and signification Thirdly that the faithfull before Christ were saved by the free mercy of God in Christ did know God and Christ had the Heb. 11. 9. Psal 105. 15. Isai 51. 6. spirituall promise of life eternall and were
equall to us Christians in all substantiall graces of the Covenant Fourthly and from the same grounds we may conclude that the soules of the faithfull who departed this life before the comming of Christ in the flesh were immediately received into Heaven For they were taken to glory and saved as we Now such as are taken to glory are taken to Heaven For the Scripture knoweth Act. 15. 11. no place in which God doth ordinarily display his glory but Heaven And what should hinder their translation into the heavenly Jerusalem when they are removed out of this earthly tabernacle Not their sinnes for they which could not hinder them from Sanctification fitting them for Heaven could not hinder them from Heaven Not want of Faith who now have that faith which Abraham and many of them had No want of efficacie in Christ he was the Lambe slaine from the beginning of the world he was yesterday to day and for ever his death was effectuall to cause them to find pardon and the Spirit of Sanctification Not any priviledge of Christ for not simply to ascend into Heaven was Christs priviledge but to ascend soule and body as heire of all things and the Authour of Salvation to all that obey him David is said not to have ascended into Heaven but that is spoken Act. 2. 34. in respect only that he was not raised in body and gone into Heaven body and soule as the heire of all things and person who was to sit at Gods right hand It is also said The Fathers received Heb. 11. 39. not the Promise scil of Christs comming in the flesh to performe the worke of our Redemption but as they received the promise of forgivenesse and of the Spirit of Sanctification so after their death they were taken into Heaven They whose Pilgrimage and sojourning ceased with this life they could not but be in their Countrey at home after this life But Heaven is the Countrey of the Saints for where their Father is there is their Countrey Those who walked as strangers here on earth because they looked Heb. 11. 13 14 15 16. Heb. 11. 5. 2 King 2. 11. Luke 9. 31. for an heavenly Jerusalem a City whose Maker was God they leaving this earth were translated thither The translating of Enoch Moses and Elias seeme to figure out no other thing Christ was the fore-runner of Enoch not in act in respect of the assumption of his humanity into Heaven but in vertue and merit From the beginning of the world a place was prepared for all whom God had chosen in Jesus Christ Matth. 25. 31. and 20. 23. but a place was to be prepared of Christ for us in respect of the promised paiment by the force and efficacy whereof the effect was before obtained but with respect to future labours which were both certaine and present with God For a morall cause though it be not present in act if it be supposed as future may have its effect The faithfull before Christ when they removed out of these earthly tabernacles were received into everlasting habitations Luke 16. 9. Now if the godly at the instant departed were bestowed in any place but Heaven they then did goe to mansions which they were to leave in a short time even then when Christ did ascend Our Saviour promised to the penitent Theefe upon the Crosse This day shalt thou be with me in Paradise which if it was not Luke 23. 43. into Heaven but into Limbus it was but for a short time for that was to be broken up within a few houres space But to returne to the matter in hand The Covenant of Promise and the new Covenant are so one for substance that what is in the first for weight and essentiall is in all the degrees following and to be understood though not mentioned and whatsoever in any after degree appeares as substantiall to the Covenant that was included in the first propounding of it but in sundry accidents which nothing hinder their substantiall unity they are distinguished First on the part of the Object Christ exhibited in the New 1 Ioh. 1. 1 2. 4. 14. Mal. 3. 1. Isai 59. 15. Covenant is promised as to come in the Covenant of promise For it was meete the promise should goe before the Gospell and be fulfilled in the Gospell that so great a good might earnestly be desâ—red before it was bestowed and that the expectation of them that waited for the consolation of Israel might not be frustrated Secondly In the manner of administration and measure of faith For the knowledge of Christ and faith in him to come was more obscure and darke then the knowledge of him already come and faith which doth behold him present The manner of Christs Mediation was more sparingly and obscurely revealed his person the manner of execution of the office of Mediatour and the benefits that we receive in him more darkly unfolded sometimes propounded in generall words sometimes shadowed in types and figures seldome more specially described And the reason why these things at first were more darkely delivered may be first because things present or past are seene more clearely then things to Heb. 11. 17. come prophesies be obscure before the accomplishment 2. The Church was then in her Infancy and rude not come to her ripe age the Lord in his infinite wisdome so disposing the matter 3. It was meete the cleare and full revelation of this mystery should be reserved to Christ the chiefe Prophet The Authour of life was to lay open and make manifest the way to life Till the way into Heaven was really entred by the true high Priest after the order of Melchisedech it was not fully manifested Heb. 9. 8. Under the Old Testament the way into the Holiest was not absolutely shut but vailed not altogether untraced but not fully laid open because our true and reall high Priest had not made satisfaction by the offering up of himselfe a sacrifice once for all nor consecrated that new and living way through the vaile that is to say his flesh 4. The minds of men were to be held in a longing desire and expectation of Christ and the obscure revelation of Christ and his benefits did serve to raise their hearts to an earnest desire of his comming in respect of the cleare revelation and great and glorious blessings they might then expect But in this obscurity we may observe some degrees Before the Law given by Moses the promise was more obscure the Law being given even to the times of the Prophets lesse cleare in the times of the Prophets even to Iohn the Baptist more cleare Even from the first giving forth of the promise untill the comming of Christ in the flesh the revelation was more cleare distinct ample as the comming of the Messiah did approach neerer and neerer For the Church by how much it was neerer to her beginnings by so much it was the ruder and therfore to be instructed
grace and love of God is the sole cause of what the Lord hath promised in this new Covenant and doth give according to promise And though the old and new Covenant be of the same nature and from the same fountaine yet the new Covenant is preferred above the old as farre as Sunne-light before Torch light in this that God who makes the Covenant hath more fully manifested the riches of his grace and superaboundant love in Jesus Christ the brightnesse of his glory and engraven forme of his person to the federates of the new Testament In the old Covenant the Lord had made it knowne that he was mercifull and gracious slow to anger aboundant in goodnesse But in the new Covenant he doth most familiarly reveale himself to be the God and Father of our Lord Jesus and in him the Father of the faithfull which most sweet and pleasant name doth breathe out unspeakable love and tendernesse Again though the ancient federates had some knowledge of Gods Attributes as an introduction to the Covenant of Grace yet they never knew that transcendency of Gods love which is brought to light in the new mentioned in these and such like passages of Scripture Behold what manner of love the Father hath 1 Joh. â— 1. bestowed upon us that we should be called the Sonnes of God God so loved the world that he gave his only begotten Sonne that whosoever Joh. 3. 16. beleeveth in him should not perish but have everlasting life He spared Rom. 8. 3â— not his own Sonne but delivered him up for us all how shall he not with him freely give us all things Who will have all men to be saved and to come unto the knowledge of the truth For there is one God 1 Tim. â— 4 5. and one Mediatour betweene God and man the man Christ Jesus They that seek to stretch this speech of the Apostle to the furthest doe yet confesse it is spoken of the times of the Gospell and that appeareth evidently by the reason of the Apostle confirming that saying that God will that all men be saved from this that God is the God of all men by Covenant and Christ the Mediatour of all men in Covenant and by the Gospell the Word of truth the saving truth of God was brought unto all in Covenant Besides in the old Testament the Doctrine of the Trinity of persons in the unity of the God head was more obscurely taught but in the new Testament we are clearely and most comfortably assured that the Father Son and holy Ghost do sweetly conspire to perfect the Salvation of the Faithfull and confirme unto them the promises of the Covenant There be three that beare record in 1 Joh. 5. 7. Heaven the Father the Word and the holy Ghost and these three are one Goe ye therefore and teach all Nations baptizing them into the Matth. â—8 19. Name of the Father and of the Sonne and of the holy Ghost If in the mouth of two or three witnesses every word must stand why should a Christian question or doubt of the promises of mercy made in the Covenant assured unto him by the Father Sonne and holy Ghost God the Father promiseth that in his only begotten Sonne he will be a mercifull Father to all Believers that he will give him to them for a Redeemer accept his satisfaction for them give them his Spirit and bestow upon them righteousnesse and salvation The Sonne doth promise that he will be Redeemer of the faithfull by doctrine merit and efficacy that he will deliver them from the power of Satan bring them into perpetuall favour with God wash them from all the filthinesse of their sins and be unto them as he is made of the Father Wisedome Righteousnesse Sanctification and Redemption The holy Ghost doth promise that being redeemed by the bloud of Christ by the presence of his grace he will cleanse them from all inherent sinne and repaire the Image of God in them leade them into all truth and holinesse inable them to cry Abba Father seale them for the Lords and abide with them by his grace and comfort as an earnest of the inheritance untill the redemption of the purchased possession This Covenant was stricken with all Nations or the world in opposition to the Jewish Nation for now the promise made Gal. 3. 8. to Abraham was fulfilled In thee shall all Nations of the earth be blessed now the prophecies touching the calling of the Gentiles Isai 44. 6 and bringing them to the Sheep-fold of Christ were accomplished now the Apostles were sent forth to preach the Gospell to Matth. 28. 19. Mar. 16. 13. Rom. 1. 16. Col. 1. 6 23. Act 10. 45. every creature and God gave such a blessing unto the Word that by their preaching a great part of the habitable world was converted unto the faith Now upon the Gentiles was powred out also the gift of the holy Ghost Christ having broken down the partition wall betwixt Jew and Gentile and abolished in his flesh the enmity even the Eph. 2. 14 15. law of Commandements contained in Ordinances for to make in himselfe of twaine one new man so making peace The Covenant of promise was first made with Adam and his posterity not with him as the common parent of all mankind and so with every man that should come of his loines howsoever in all generations but with Adam as a beleever and his posterity untill by wilfull departure from the faith they should discovenant themselves and those that did proceed from them In like manner it was made with the Patriarchs with Noah and his posterity then with Abraham and his family afterwards with one selected Nation but under the Gospell all Nations are brought into the bond of the Covenant All nations I say but not every one in every nation nor every nation in all periods of that time For many nations have lived we know for a long time in infidelity without the Gospell without God in the world aliens from the Common-wealth of Isâ—ael and strangers from the Covenant of Grace And we find the Apostles to make a manifest 2 Cor. 6. 14 17. difference betwixt the people of God and unbelievers so that all in their dayes were not admitted into Covenant though the Gospell was preached unto them For they that be in Covenant are in phrase of Scripture the people of God that is such with whom God hath contracted Covenant and who in like manner have sworne unto the words of the Covenant God stipulating and they accepting the condition God as an absolute Soveraigne hath right and authority over all men but in a certaine and peculiar reason they are called his people who receive his Commandement and acknowledge him to be their Lord and Saviour And these be of two sorts for God doth make his Covenant with some externally calling them by his Word and sealing them by his Sacraments and they by profession of faith
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
there may be left roome for another life and therefore we must not conceive all presently done As the Sunne shineth on the Moone by leasurely degrees till she come to her full light or as if the King grant a pardon to be drawne though the grant be of the whole thing at once yet it cannot be written and sealed but word after word and line after line and action after action so the grant of our holinesse is made unto Christ at first but in the execution thereof there is line upon line precept upon precept here a little and there a little such an order by Christ observed in the distribution of his Spirit and grace as is most suteable to a life of faith and to the hope we have of a better Kingdome I have prayed for thee that thy faith faile not saith Christ to Peter yet we see it did shake and totter the prayer was not that there might be no failing at all but that it might not utterly and totally faile 2. Hereby they are assured of the pardon of their daily infirmimities and their rising againe if they fall If any man sinne of infirmity he hath a pardon of course granted for Christ is his Advocate to pleade his cause 1 Joh. 2. 1. If any man slip of weakenesse he shall rise againe for Christ hath prayed for him that his faith might not faile Luk. 22. 31 32. 3. All the workings and comforts of the Spirit in our hearts which we enjoy are the fruits of Intercession I will pray the Father and he shall give you another Comforter or Advocate that he may abide with you for ever even the spirit of truth Joh. 14. 16 17. who shall leade the faithfull into all truth and inable them to plead their cause against the calumnies of the devill and accusations of the world who doth teach them to sigh and groane unto God for mercy speake unto his highnesse in prayer furnisheth them with wisedome and prudence in every condition directeth them to grapple in all temptations serve God in all estates raiseth the desires to heaven formeth Christ upon the heart enflameth with the love and comfort of the truth healeth reneweth reviveth presâ—rveth strengtheneth supporteth and sealeth up unto eternall life 4. The fourth benefit is free accesse to the throne of grace and assured hope of all blessings here and heaven hereafter Seeing then that we have a great high Priest that is passed into the heavens Jesus the Sonne of God let us hold fast our profession and come boldly unto the throne of grace Heb. 4. 14 16. And againe This man after he had offered one Sacrifice for sinnes for ever sate downe on the right hand of God from henceforth expecting till his enemies be made his footstoole from whence the Apostle inferreth Having therefore boldnesse to enter into the Holiest by the blood of Jesus and having an high Priest over the house of God Let us draw neere with a Heb. 7. 25. true heart in full assurance of saith Heb. 10. 12. 23. 5. The prayers and workes of the faithfull are sanctified and accepted in the sight of God the imperfections that cleave unto them being covered and removed as the high Priest in the Law was to beare the iniquity of the holy things of the children of Israel that they might be accepted Exod. 28. 36 38 Christ is the Angell of the Covenant who hath a golden Censor to offer up the prayers of the Saints Rev. 8. 3. And this is a benefit which runneth through the whole life of a Christian all the ordinary workes of our calling being parts of our service unto God for in them we worke as Servants to the same Master and workes of mercy and righteousnesse are unto us sanctified and to the Father made acceptable not-with-standing the adherencie of sinne unto them by reason of our imperfections by the intercession of 1 Joh. 2. 1 2. his Sonne who hath made us Priests to offer our Sacrifices with acceptance upon this Altar Rev. 1. 6. 1 Pet. 2. 5. Isa 65. 7. Phil. 4. 18. 6. The sixt benefit is fellowship with the Father and his Sonne I pray for these that as thou Father art in me and I in thee they also may be one in us Joh. 17. 21. 7. Continuance in the state of grace and strength against sin so that the faithfull shall not finally be overcome is the gratious and comfortable effect of Christs intercession I have prayed for thee that thy faith faile not Luk 22. 32. Father I will that they also whom thou hast given me be with me where I am that they may behold my glory which thou hast given me Joh. 17. 24. Some may say in our Saviours prayer for Peter there was some-what singular And every example is singular and so this as an example but it containes nothing singular which is not common to all the faithfull and such as are given unto Christ of the Father for then we must say Christ prayed so for Peter as he prayed not for his people who stood in more need of his Intercession then Peter if the matter be weighed according to the judgement of men who had obtained many priviledges And if Peters faith shall persevere because Christ prayed for him they for whom Christ makes intercession that their faith may not faile they shall continue in faith unto the end If they say this priviledge was granted to Peter as an Apostle then it was granted to all the Apostles but this priviledge was not common to Peter and Judas It remaines then that it was given to him as a faithfull Apostle and so agrees to all the faithfull with him And the things which Christ asketh for his Apostles are to be distinguished for some things are simply necessary to Salvation as that they might be saved from evill and sanctified by the truth others which pertaine properly to the Apostolicall office Now when Christ asketh things necessary to Salvation he prayeth not for his Apostles as Apostles but as faithfull and beloved For what things are asked for this or that man as he executeth this or that office they properly respect that office but whatsoever things tend directly to the salvation of the Soule are not to be reckoned amongst the things which are peculiar but which are common Further they object that Christ ever prayed Christs Intercession is not for the faithfull as faithfull but as given unto him of the Father for Christ hath prayed for them that they might believe Christs Intercession is not conditionall for then that condition is purchased by the blood of Christ or not If not then some spirituall blessing is necessary for us which Christ hath not purchased If yes then Christ doth not desire his might receive what he hath purchased If Christs Intercession be conditionall then what is the condition and whether is that purchased by his death or of our selves for the absolute perseverance of beleevers but after a sort and upon
yet he had not the act and use of it That which some See Maldonat in Luk. 2 40. Quod voluntatem concernit omnes virtutes taâ—e incrementum in ea accepâ—runt quale in creaturam cadere potest Jun. Thâ—ss Theolog. 29. answer that Christ by infused knowledge knew all things and after attained another kind of knowledge which they call acquisite is not so fit because knowledge acquired and infused of the same things is of the same nature and condition and two formes or qualities of one kind cannot be in the same subject The second thing implied in Christs sitting at the right hand of the Father is to be admitted into divine blessednesse setledly to enjoy it Christ as God ever had and could not but have that essentiall beatitude and that blessednesse which he receiveth as man is not to have end The good that is in an intellectuall nature is of two sorts the one of vertue the other of sweet joyfull and pleasing delight And though both these concurre sometimes as in the fruition of God in heaven wherein the perfection of vertue and fulnesse of joy and delight doe meet together yea and though every thing that is vertuous be delightfull yet it is not so much the height of vertue as of delight that is judged happinesse Now our Saviour Christ was joyned to God by the affection of vertue or justice and Vt mori corpus Christi potuit tamen cum unionem tum effâ—ctus quosdam Deâ—tatis participare Ita mori mortem suam derelinqui anima potuit tamen uniâ—ne sua hujus unionis effectis frui Can â—â—◠〈◊〉 lib. 12. cap. 1â— Maâ—donat in Mat. 26. Isa 5â— 4. Joh. 4 6. Hâ—b 4. 15. Joh. 14. 23. Prov. â—5 â—5 Chamier tom 2. lib 5. cap 20. Nullus comprehensor est obnoxius ulâ—â—s calamitatibus could not be devided or separated from him no not for a moment because he could not but love him feare him trust in him but by the affection that seeâ—eth pleasing content in enjoying those ineffable delights and pleasures that are found in God our Saviour as man might and was for a time divided from God Moreover our Saviour Christ in his life time here on earth so restrained and kept within the closet of his secret Spirit the happinesse that he enjoyed in seeing God that it should not spread farther nor communicate it selfe to the inferiour faculties of his soule or impart the brightnesse of it to the body but it was subject to misery and passion The godly in this life doe tast not only some hope of heavenly life but the first fruits of this heavenly joy The Church and every Saint is heaven the soule of the righteous is heaven Our Saviour was both viator and comprehensor blessed in this life with that blessednesse which is not to be had but in heaven but now our Saviour advanced on the right hand of God is admitted into that incomprehensible glorious setled blessednesse never to suffer the least ecclipse for one moment which doth communicate it selfe to C ham panst tom 2. lib 4. cap 4 and 5. Maâ— 17. 2. 1 Pâ—t 1. 11. Heb. 12. 2 Phil. 3. 21. Verè contrâ—stari dolere pati non potest cui divina â—eâ—tâ—tudâ— impassibilitas verè realiâ—er communicata fuit Vrsin Tom. 2. coâ—fâ—ss de person Christ pag. 407. all powers of soule and body that it is and shall remaine for ever incorruptible impatible immortall encreased with strength and nimblenesse shining with brightnesse and glory celestiall and divine Thirdly our Saviour Christ as man is taken to have prerogative before every other creature For this phrase of setting at his right hand noteth the preheminence of him as next to God himselfe that looke as one made a King hath a dignity above all persons named in his Kingdome Dukes Earles Lords So our Saviour taken up as man to this kingly dignity must needs be in preheminence before them It is no wonder for this nature essentially appertaineth to that person which made all these things visible and invisible Againe every person the nearer he is in conjunction of bloud to an earthly King the more he hath prerogatâ—ve Col. 1. 16 Joh. 1. 3. Heb. 1. 2 3. Revel 4 ult above others more dis-joyned so this created nature seeing it is made one personally with God by how much it is more nearely united by so much it is fit that it should have prerogative before others Not to speake that being heire of all things it is meet that he should be before all who are but parts of his inheritance and having more excellent endowments I meane created gifts than any other it is meet he should have the first place before all other Christ is set farre above all principality and power and might and domination which words are commonly understood of the Angels but the two first words may fitly be interpreted as names of excellency found in this present world For principalities and powers when they are put for angelical natures they are not termed so simply but with an addition to the place but these words put for humane excellencies we reade them simply without any thing added And this distribution of power named in this world and in that to come Ephes 1. 20. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 principatus dicuntur Rom. 8 38. Luk. 12 â—â— Significat etiam turmas 1 Sam. 11. 11. Eph 3. 10 Sept. Job 1. 17. and 6. 1â— Sept 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Aq. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tit. 3 â— Col. 1. 16. Drâ—s praeter in Rom. 8. 38. Deod ibid. respecteth something in this enumeration fore-named the former these two first named the latter the couple following Fourthly Christ not only as God but as man hath power above Heb. 1. 2. every creature As Mediatour he hath received a power imperiall over every creature which is apparant in this that the Apostle saith Christ is so placed above all that all are subject under Ephes 1. 21. Heb. 2. 8 9. Matth. 28. 19. Duplex est Christi dominium 1. Essentiale quod ab aeterno habet commune cum Patre 2. Vicarium seu Mediatorium quod habet a Patre in cujus locum quasi succedit Camer in Heb. 1. 2. his feet To me is given all power in Heaven and earth that is power whereunto every creature is subject He speaketh of it as done because it was immediatly to be performed This person as God receiving by voluntary dispensation this honour from the Father that he should in an immediate and appropriate manner execute government over all creatures in heaven and earth the same person as man participating in this Kingly divine authority so farre that he should instrumentally concurre in executing all that judgement which Christ according to his divine nature did principally effect Though the Father and the Spirit have a right and soveraignty over the creature yet they doe not immediatly
in a more rude forme As the time of the Sunne approacheth neerer or if further off so is the light that goeth before it greater or lesser and as the time of the arising of the Sonne of righteousnesse is more remote or nigh at hand so was the revelation that went before more dimme or cleare It was meete and expedient that when the comming of the glorious King of peace and righteousnesse did draw nigh the hearts of men should be raised up in desire and expectation of him But the better they were acquainted with his person and office the more distinctly they understood the time of his comming the more lively tast they had of the benefits they should receive by him and the greater tokens they saw of his glory approaching the more their hearts would be enlarged to desire and expect him Moreover it was the good pleasure of God to manifest the riches of his grace not all at once but by degrees as he saw it most expedient for the glory of his great Name and the good of his people in severall ages and states of the Church of which we shall have occasion to speake largely in the Chapters following But here two things must be noted to prevent some doubts that may arise First that clearenesse of Revelation is twofold One on the part of the revealer when the revealer dealeth so that unlesse he have a rude hearer or altogether malitious it may be understood of the hearer what he meaneth The other cleare even on the part of the hearer when it is so great that the rudenesse of the hearer cannot hinder that he should not perceive what is spoken but his malice only In the first sence the revelation of Christ in the Covenant of the promise was cleare but the testimony concerning the Kingdome of Christ could not be understood of a rude hearer before the accomplishment If it be objected how then could they be saved In the second place iâ— is to be observed that Christ doth not save as clearly knowne but as he is sincerely acknowledged But when the Revelation was sparing and darke no man can deny that Christ was truly and unfainedly acknowledged in the Church of the Iewes The word of God is the measure of faith and that is true and saving faith which believeth all things which are revealed and in that manner wherein they are revealed and therefore the faith of the Fathers was sound and effectuall because they believed what God was pleased to reveale and after that manner wherein it was revealed of God A Third difference ariseth from this for Christ with all his benefits was proposed to the Israelites under types and figures As Exod. 24. 7. 8. Heb. 10. 1 Gal. 3. 16. Heb. 8. 1 2 9. 7 8 9 10 11. Rom. 3 25. 1 Iohn 2. 2. Heb. 3. 18. 4. 1. the Prtiests Altars Sacrifices Propitiatory were all types of Christ his Priest-hood and Sacrifice and the Land of Canaan a type of Heaven the Lord leading the Iewes by the help of earthly things to heavenly and spirituall because they were but young and tender which was one cause why the Covenant was more obscure heavenly things being wrapt up under earthly But in the new Covenant Christ is offered to be seene with open face the truth substance and body of the things themselves is exhibited and all vaile of figures removed our minds are streight directed to heavenly blessednesse 4. The variety of administration doth offer a fourth difference Gal. 4. 12. 3. 13 25. for the Apostle compares the Nation of the Iewes to an heire as yet an Infant that is under Tutours and Governours The Christian Church to an heire come to ripe yeares And from this ariseth a fifth difference That as an heire not Gal. 5. 1. come to yeares not differing from a servant the Church was held under the Ceremoniall Law from which they that believe in Christ are delivered after the expiration of the time of nourture appointed of the Father Sixthly they differ in the number of them that are called to the participation of the Covenant The Covenant of promise was at Deut. 30. 8. Math. 10. 1 6. 15. 24. first concluded within the Families of the Patriarkes the rest having excommunicated themselves and then within the confines or limits of Iudea that in the Iewes there might be a most illustrious type of Election and of rejection in the Gentiles that is of the Church of God and Sathan But the partition wall betwixt Iew Gentile being broken downe the Covenant of grace was made with all Nations Seventhly the efficacy of Christ promised is lesser then of Christ Gen. 2â— 18. Deut. 19. 8 9. exhibited In the Covenant of promise certaine promises concerning corporall blessings were made unto the Fathers and externall blessings were more esteemed as Symbols of spirituall and heavenly But under the New Covenant blessings spirituall and the gifts and graces of the Spirit are in more ample and plentifull manner powred upon the Church Remission of sinnes though it was certaine with God was lesse felt under the Covenant of Promise because the cloud of the Law put betwixt the mercy of God and the eye of the sould the grace of God was more obscurely revealed and the meanes of expiating sinne by the death of Christ as also because remission of sinnes was not really obtained by our surety for as yet he had not made the satisfaction promised The Spirit was powred in lesse plenty upon the faithfull because Ioh 3. 34. Ioh. 1. 16. 7. 38 39. Ioel â— 28. that benefit was to be reserved to the times of Christ who was first to receive the Spirit above measure in his humane nature and thence to derive grace unto all us The Iewes as heires were partakers of the Spirit of Adoption bu tempered with the sprit of Servitude because they were Infants under the yoke of the Law Rom 8. 15. Gal 46. the way to heaven not as yet clearely manifested But the heire come to ripe yeares is altogether led by the Spirit of Adoption The sense of future glory was also more obscure because there is more obscure mention of it and of the way thereunto in the Old Testament If we speake of some particular persons under the first Covenant they were endued with greater gifts of the Spirit then many under the New but more light of knowledge and greater plenty and abundance of Grace is bestowed upon the Church in the time of the Gospell if we respect the body of the Church and faithfull in Generall Eighthly the seales of the Covenant of promise were in number more in signification more obscure in use painfull and burdensome peculiar to some people as the Covenant was and to continue only untill the time of reformation But the seales of the New Testament are in number few in signification cleare in use easy common to all nations and to endure for ever And from
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
Matth. 11. 28. The old Covenant was from Mount Sinai Heb. 12. 18. the new from Sion heavenly amiable and pleasant Psal 2. 6. The old Covenant excludes the Gentiles the new admits them The old promiseth life in Canaan the new in Heaven But not to examine these things particularly by this explication it appeares the Divines of this opinion make the old Covenant differ from the new in substance and kind and not in degree of manifestation as also did the former Most Divines hold the old and new Covenant to be one in substance and kind to differ only in degrees but in setting down the differences they speake so obscurely that it is hard to find how they consent with themselves For most commonly they distinguish them thus The old Testament promiseth life to them that obey the Law and condemnes all not perfectly conformable the new doth freely pardon sinnes and give Salvation to them that believe in Christ The old was written by the finger of God in tables of stone the new by the Spirit of God in the fleshie tables of the heart The old was the ministery of death a killing letter the new the ministery of the quickning Spirit The old did lay upon the necks of the Fathers an intollerable yoke of rites and commandements the new doth impose the easie yoke of the Spirit enduing us with the Spirit of Adoption and liberty of the Sonnes of God The old doth involve the Doctrine of the Grace of the Messiah under the shadowes of types and rites the new doth containe the fulfilling of the tipes and figures Moses is the typicall Mediatour of the Old Testament Christ is the true Mediatour of the New The old is sealed by the blood of Sacrifices the new is ratified by the blood of the Mediatour the and death of the Testatour The Old by oblations did not pacifie the wrath of God nor purge the conscience the new containes the true propitiation in the blood of Christ The old was imperfect intolerable weake and therfore to be abolished the new perfect easy and to continue for ever c. with other the like before mentioned And many things herein are spoken truly but how all these differences should stand if they be not Covenants opposite in kind it is not easy to understand Some few have laboured to reconcile them one of these two wais First that the Old Testament doth promise life eternall plainly under the condition of morall obedience perfect that is under a condition altogether unpossible together with an heavy burden of legall rites and an yoke of most strict pollicie but covertly under the condition of repentance and faith in the Messias to come prefigured by tipes and ceremonies that by this forme of doctrine worship and policie a proud grosse and stiffe-necked people might be more tamed and convinced of their owne unrighteousnesse and that by such a pedagogue they might be led to Christ who was more obscurely manifested under those shadows The second is By a distinction of Moses his proposition of the Law from God unto that people which as they would is done either with exaction of perfect obedience deserving eternall life and threatning eternall curse to all that continue not in every thing of the booke of the Law to doe it Deut. 27. 26. or in a comfortable moderation and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 promising blessings to those who doe what they can to performe it The first is a perfect and exact draught of the Law of prime nature the second a â—erswasion and incouragement to corrupt nature to stirre up the relicks of power and the Image of God upon hope of future good The first is propounded to all mankind this to the Church though others take benefit by it In the first the Law breaths nothing but wrath to fallen nature for that hath no grace nor mercy Joh. 1. 17. In the second Moses speakes Gospell to the Israelites for the outward happinesse of particulars and the prosperity of the whole The first and rigid proposition is of the Morall Law alone and as it was contained in the first writing Exod. 20. The second is laid downe in Moses whole frame and oeconomy to that people The first stands in full opposition to the Covenant of Grace containing a perfect Covenant of workes but the second is and may be subordinate to the Covenant of Grace as will appeare And this distinction as they conceive is further strengthened by the preparation unto the first delivery Exod. 19. and what strictnesse was there required in the people to prepare themselves for their persons and what a straite charge was given not to come neere the Mount least they die Vers 12. in the delivery what terrible voices lightnings thunders fire c. with the quaking of the earth so that neither Priest nor people must come neare least they should be consumed of wrath in the giving of the Law which when the people heard and saw they could not endure but desired Moses to be Mediatour betwixt God and them least if they should heare God they should die which was the ground of that Aphorisme Who ever saw God and lived yea such was the terror that Moses himselfe said I feare and quake Heb. 12. 21. Thus the Morall Law was first given by God but not written till the second going up Exod. 24. 12. where God promiseth to find the tables and write in them with his owne finger and such was the feare of the second delivery that Moses was glad to lenifie the former by reading the judicialls which he had writ and to offer sacrifice And thus Moses goes up the second time and receives the two tables tarrying there forty dayes Whilest Moses stayed the people brake the Covenant by Idolatry God sent Moses downe and by wise providence so ordered that Moses brake the Tables of the Covenant and now was all dasht and Moses to begin againe to mediate for this sinne in Aaron and the people Exod. 32. 19. Deut. 9. Hitherto in the delivery and writing of the Law Morall thunders nothing but wrath and the more Law the lesse obedience till the Law was vailed and shadowed from them in the curse of it Moses having thus travailed and broken those bare and open Tables wherein was curse and plague with open face painted he is called up againe Exod. 34. Deut. 2. 1. but consider with what alteration For first Moses now must hew the Tables God would not deale with that signifying that he would have the Mediatour Moses to have more to doe with the delivery of the second writing then at the first which was the prologue to the lenifying of the Law wherewith man had to doe 2. Moses must bring the Tables up and God would write the words before written which shewed that God could not nor would not alter the Law which was a perfect draught of the first Law imprinted in Adam 3. Consider that here was no preparation nor any terror of wonders but a
David when he said Blessed is he in whose spirit there is no guile did take himselfe Psal 32 2. tâ—rdie in this evill and Bradford with others of those most holy Martyrs doe much seeke pardon of hypocrisie and carnall gospelling But sinne that raigneth not must not discourage and if we have an unfained purpose against it if we grieve for it if we seeke for strength against it it reigneth not The effect or evidence of a sound heart is that being well informed in the truth of God he doth heartily resigne himselfe to be guided and directed by the Lord in all things As Paul prayeth Phil. 1. 10. in behalfe of the Philippians that they might approve things that are excellent that they might be sincere and without offence till the day of Christ And it is noted of Ezra that he prepared his heart to seeke the Law of the Lord and to doe it and to teach in Israel Statutes Ezra 7. 10. and Judgements And from this generall spring divers particulars First Truth breeds an hatred of all false and corrupt opinions in Doctrine because sound affections require good judgement and true understanding and if the understanding that should guide and governe the inferiour powers be perverted with errour the heart must needs move out of order Folly is joy to him that is destitute Pro. 15 21. of wisedome but a man of understanding walketh uprightly or directeth himselfe straite in walking He can never shoote straight that takes his aime contrary The voice of a true heart soundeth thus in David I hate vaine thoughts but thy Law doe I love I esteeme Psal 119. 113 128. all thy Precepts concerning all things to be right but I hate every false way Secondly It hath in detestation all false and devised worship which is nothing but lying pompe and vanity Ephraim compasseth me about with lies and the house of Israel with deceit Truth Hos 11. 12. seeke neerenes and acquaintance with God but in devised worship no comfort or profit is to be found rather the heart is removed Math. 15. 9. Isa 29. 14. from God when men draw nigh to him with their lips Thirdly It worketh an universall hatred of all sinne that is of secret as well as open sinnes of lesser sinnes as well as of greater evils of such sinnes as where unto we have speciall inticements by some particular content or profit which they seeme to promise as well as of those which afford neither gaine credit nor pleasure A true heart hath a costant purpose in no one thing willingly to sinne against God but rather to indeavour the uttermost in every good way of Gods commandements And as he stands resolved against all sinne in generall both simply considered and in respect of all occurrences whereby he might be allured or coÌ„pelled thereunto so in speciall against the sinne to which he finds himselfe most inclined or where-with he hath at any time been overtaken Incline not my heart to any evill thing to practise wicked workes with Psal 141. 4 men that worke iniquity and let me not eate of their dainties Fourthly It is joyned with a readinesse of mind to acknowledge and lay open every sinne as soone as it is knowne to be sinne and a gladnesse to have the conscience ransacked and ripped up that whatsoever is sinfull may be found out David spake it out of experience when he pronounced the man blessed in whose Psal 32. 2. spirit there is no guile Now this was a branch of that spirituall guile that he once thought to helpe himselfe in evill doing by holding his tongue as who would say he would forget it and passe it over but he was never well till he was delivered of that false trick and fell to the down-right acknowledgement of his sinne he never had comfort till he had confessed against himselfe his wickednesse This he writes for a patterne and gives his Psalme a title accordingly To give instruction and this experience taught him to intreat the Lord to pry into him as fearing himselfe that he should deale somewhat Psal 139. 23 24 over-favourably with himselfe Try me O Lord and know mine heart prove me and know my thoughts and consider if there be any way of wickednesse in me and to professe himselfe not only willing to beare but desirous to be reprehended if he should step awry Let Psal 141. 5 the righteous smite me it shall be a kindnesse and let him reprove me it shall be an excellent oyle which shall not breake my head for yet my prayer also shall be in their calamities or by how much he shall doe that the more by how much they shall reprove me the more diligently by so much I shall pray the more fervently for them When a man loves not those meanes which tend to the discovery of his heart and life and to the finding out of his secret sinnes or reprehensions whether publike or private or serious and earnest confession of sin before God there is great cause to suspect that all is not sound within Fifthly Truth dealeth not only against this or that branch of corruption which shooteth out to our disgrace or trouble but against the root it selfe As in Paul we see the Law of evill which did dwell within him was his principall matter of conflict Sixthly It zealously contendeth for the maintainance of Gods pure worship and service Judah ruleth with the Lord and is faithfull Hâ—s 11. 12. with the holy One. Judah retaineth the pure worship of God whose service is perfect freedome and the truest dominion for he that serveth the Lord purely hath rule over Satan and his own unruly lusts Seventhly In all service the true Christian strives to approve his heart unto God and to performe it as in his presence to the Eph. 6. 19. 1 Cor. 14. 15. Rom. 6. 17. 2 Cor. 2. 17. glory of his name He prayeth with the Spirit obeyeth from the heart heares with reverence speakes as in the sight of God and doth all things with life and power Eighthly In all conditions or estates of life in all dealings secret or open publike or private at home or abroad he will carry himself as becomes the Gospell and study to be harmelesse unblameable and without rebuke before God and man Doe all things without murmurings and disputings That ye may be blamelesse Phil. 2. 15. and harmlesse the Sonnes of God without rebuke Thus a Christian servant will shew all diligence in his Masters businesse as Eph. 6. 6 7. Col. 3. 22 23. Tit. 2. 10. Dan. 6. 4. well absent as present froward or courteous and all faithfulnesse in things committed to his charge even to the least pinne though he might doe otherwise with secrecy and security from men and that willingly of conscience and not for hope of credit or gaine And not so only but he will reverence his Master and in heart be that unto him which he seemeth
of God the people of God Saints by calling and so Christ died for them efficiently and by way of application as they be within the Covenant made in Christ and doe partake of those fruits and benefits of his death which of themselves tend to salvation but are perverted of them to destruction through their owne default But others comprehended under the world be faithfull indeed living members of Jesus Christ sealed by the Spirit and for these Christ died efficiently in a peculiar manner scil to bring them to life and happinesse as already they are called savingly and effectually to faith and repentance The argument à pari is of no weight manifestly confuted both by Scripture and experience it selfe For to many that perish is the word of Salvation sent they receive it professe it rejoyce in it live under the Ordinances of grace be partakers of sundry graces of the Spirit all which be speciall fruits of Christs death speciall to some not common to all men and in which respects Christ is said to die for them But to affirme the same things of every particular man in the world is to offend against common sence If Christ had died for one wicked man that perished because he had been wicked or for that reason there had been some truth in the argument but some fruits of Christs death are imparted to some although they be wicked not because they are wicked or for that reason Besides it is one thing to say Christ died for some that perish as they partake the fruits of his death in themselves belonging to Salvation which is granted another to say Christ died for all men considered as fallen according to the will of God and intention of Christ as Mediatour with full purpose to purchase for them actuall reconciliation on Gods part which is that they contend for So that this objection will be of no force untill it can be proved that impretation is application they be in Covenant who be not nor never were in Covenant they have the Gospell who never heard of the Gospell they have received the promise of Salvation who are rejected and cast off of God as aliens from the Covenant Christ is amongst them who never had possible meanes imaginable to come to the knowledge of the truth and they are enlightned and have tasted of the good word of God and of the powers of the life to come who all their life long have lived in ignorance and infidelity and not heard that there is a Christ 2 Cor. 5. 14 15. We thus judge saith Paul that if one died for all then were all dead And that he died for all that they which live should not henceforth live unto themselves but unto him which died for them and rose againe Here the Apostle saith expressely Christ died for all simply meant in respect of the impetration of a new Covenant and salvation according to that Covenant common misery is concluded from this that Christ died for all men sc that all were dead which is universally true of every man And upon this ground he exhorts men to live unto Christ scil that Christ died for all men Some learned Divines not partiall referre See Estium in 2 Cor. 5. 14. pag. 586. this to the greatnesse of the price and dignity of Christs death which was sufficient for the redemption of man-kind if they did repent and believe but the Apostle rather speaks of Christs death for all in respect of application event or effect for all not simply but for all to whom the fruit and benefit of Christs death is offered in the Gospel and received by faith Thus Vorstius Vorst in 2 Cor. 5. 14 loc com Illud quoque hic obiter notandum Christ died and was raised up for all men in generall if we consider the amplitude of divine grace offered in Christ but in respect of the event or effect both are done for all the elect and believers only And in this latter sence that phrase is used of the Apostle in this place And this the circumstances of the text will plainly enforce For he speaks of the death of Christ not as it was purposed and decreed of God but as it was actually suffered by Christ when the farre greatest part of the world was for present state drowned in Infidelity and Idolatry wherein they had continued a long time being rejected and cast off of God The end of Christs death and resurrection there named by the Apostle sheweth it is to be meant of the fruit and application that they which live should not henceforth live unto themselves but to him which died for them that is that by force of that communion which they have with him their head being dead unto sinne they should live unto righteousnesse But that can agree unto none who are not partakers of the fruits of Christ none are fitted by grace to live unto Christ but they that have put on Christ by faith That All for whom Christ died is that world which God in Christ hath reconciled unto himselfe not imputing their sins ver 19. whereby is meant the world of Jew and Gentile of which we have spoken before in the fore-cited places which must have the same meaning and cannot be affirmed of the world universally according to that present state wherein it stood when Christ suffered How then doth the Apostle conclude common misery from this If one died for all then were all dead It may well be understood of death unto the world and sinne and not of death in sinne as if he had said if Christ died for all then all that are his are dead to sinne and to the world The words and scope of the Apostle do both agree well to this interpretation It hath been alleadged that the words speake of a death passed not present as our translation sheweth and so could not be understood of death unto sin But Vorstius upon that very word noteth that he understandeth Vorst in 2 Cor. 5. 15. Schol. all Christians in which the efficacie of Christs death sheweth forth it self as they also by the example of Christ are dead to sin and the flesh Confer Rom. 6. 2 c. 1 Pet. 4. 1. Some foolishly understand this of the guilt of death that the sense should be because Christ is dead for all men hence it is truly gathered that all men are guilty of death which is refuted in the verse following This is Vorstius his censure of that interpretation As for the words seeing they speake of the death of Christ applyed in the time past it was requisite these that intreat of the death of sin in them that be Christs should be put in the time past also And so the words doe more confirme then weaken the interpretation It is further objected that it will not agree with the argument of the Apostle who by Christs death for all could not prove all to be dead to sin nor so much as all
Text nor confirmed from any circumstance of it Twice we find the passage used Matth. 13. 12. and 25. 29. In the first it is manifest our Saviour speakes of them that enjoyed the Gospell In the second of those that used their Talent whereby gifts not naturall but supernaturall are meant because the Lord doth freely bestow eternall life immediately upon them that use their Talent well which they will not say he doth upon them who use their naturall gifts minus male In both places our Saviour shewes how God dealeth with his giving them a taste of his goodnesse wherby they thirst after the augmentation of his grace the more earnestly when he doth not affect the hearts of all men in that manner And if naturall gifts which they call common grace be understood then for the abuse of this light or grace God doth not only with-hold from men the supernaturall meanes of grace but takes from them their naturall gifts which they had For so the Text runneth And from him that hath not even that which he had or seemed to have shall be taken away And then I would demand whether Christ died for them that so abused their naturall gifts as such or no If he did then he died for many to whom he vouchsafeth not meanes sufficient to bring them to salvation or faith in him If he died not for them then he died not for the farre greatest part of the world in all ages in respect of the present state wherein they stand as men And here is to be considered that in Scripture you shall not find that God gave Christ to die for any nation people or world to whom he sent not the word of reconciliation nor is any people or nation cast off and rejected for their impiety left without the means of grace given over to the vanity of their mindes without God in the world ever said to be redeemed by the bloud of Christ or reconciled unto God In many places we reade that Christ died for them that shall or may perish for reprobates and cast-awaies 2 Pet. 2. 1. There shall be false teachers among you who privily shall bring in damnable heresies even denying the Lord that bought them and bring upon themselves swift destruction Rom. 14. 15. Destroy not him with thy meat for whom Christ died 1 Cor. 8. 11. And through thy knowledge shall the weake brother perish for whom Christ died Heb. 10. 29. Of how much sorer punishment suppose ye shall he be thought worthy who hath troden under foot the Sonne of God and hath counted the bloud of the Covenant wherewith he was sanctified an unholy thing and hath done despite unto the Spirit of Grace From which passages they argue thus He that died for the elect and reprobate for them that perish and perish not he died for all men But Christ died for the elect and reprobate for them that perish and perish not The Proposition they take for granted but it is apparently captious For he that died for all the elect and all the reprobate for all that shall be saved and all that perish died for all men but to die for the elect and some reprobate is not to die for all men but for some only And if they meane it in the first sence the passages of Scripture will not prove what they affirme if in the second it fals short of the question But suppose they argue thus some denied the Lord that bought them and thereby brought upon themselves swift destruction therefore Christ did not buy the elect only to save them If they dispute thus they conclude not the question in hand they put more in the conclusion then is in the antecedent and if they cannot shew that there is the same reason of all reprobates they must confesse it makes much against them for the thing to be proved is that Christ died equally for all and every man and it is one thing to die for the reprobate in some sense and to die for them with an intention and purpose to save them and if Christ died for some and but some that perish in a manner not common to all and every man it is manifest he died not equally for all men Let us consider the Texts themselves 2 Pet. 2. 1. Some denied the Lord that bought them How in respect of the impetration of righteousnesse or in respect of the application of it Let the Text speake for it selfe These false teachers lived in the Church enjoyed the Ordinances of God professed the faith had known the way of truth and escaped the pollutions of the world through the knowledge of the Lord and Saviour Jesus Christ 2 Pet. 2. 20. they had turned from the holy Commandement delivered unto them and it had happened unto them according to the true Proverbe The dog is turned unto his own vomit againe and the sow that was washed to her wallowing in the mire Therefore the death of Christ was applyed unto them and they were partakers of the fruits and benefits thereof by some kind of faith They that most urge this place doe thus interpret it Thus the Authors of the Synodal def Sent. Remonst circ Art 2. pag. 358. It is most evidently and invincibly manifest that those false teachers of whom Peter speakes were truly bought of the Lord Jesus Christ by the knowledge of whom they had escaped the pollutions of the world or if thou hadst rather that God the Father by the bloud of his only begotten Sonne had truly bought them and by his Spirit truly regenerated them Vorstius in like manner upon this place first he Vorst in 2 Pet. 2. 1. Schol. saith it is indifferent whether thou referre this word bought to Christ or to God the Father For both God the Father is said every where to have redeemed us and Christ to have bought or redeemed us to God and then he sends us to these places Act. 20. 28. 1 Cor. 6. 20. Eph. 5. 25. Rev. 1. 5. More plainly in loc com following It is demanded saith he how the Lord may be said to have bought them who deny him For this seemes contrary to those places of Scripture in which it is affirmed that the faithfull alone of whom the Catholike Church of Christ consisteth be redeemed by Christ Act. 20. 28. Eph. 5. 23. and that the faithfull do alwayes remain in the Church 1 Joh. 2. 19. Some answer saith he that those who fall away were never truly redeemed nor did ever truly beleeve Therefore they thinke these places and such like are to be taken not according to the truth of the thing but according to the apearance or opinion to wit because these Apostates professe the faith for a time and so feeme both to themselves and to others judging in charity to be true beleevers when in deed they are nothing lesse But it seemes more simple if we say that some who after fall away for a time doe truly beleeve which Christ doth therefore call
Temporaries Math. 13. 21. And then concludes to take away the shew of repugnancy which seemes to be betwixt this and the former places We must hold that Christ in act and very deed is the redeemer of the faithfull as long as they be such although in power yea and in will he be the Saviour of the whole world To let passe other things which pertaine not to this question it is plaine the Apostle speakes of them for whom Christ died in act event or application in which sence they confesse he died not for all men but the faithfull only as such And as these false teachers were called into the Covenant accepted the condition beleeved in Christ for a time rejoyced in him and brought forth some fruite so we confesse they were bought by the blood of Christ because all these were fruits of Christs death whereof they were made partakers As in the Parable the Lord is said to remit to his servant a thousand Talents when he desired him sc inchoately or upon condition which Math. 18. 25. was not confirmed because he did not forgive his fellow servant so the false Prophets are bought by the blood of Christ sc in a sort as they beleeved in Christ but not sincerely and unfainedly We Heb. 6. 5 6 7. reade of some Apostates that they had been enlightened and tasted of the heavenly gift and been partakers of the holy Spirit who afterwards did revolt from the faith To these men their sinnes were remitted in a sort in this world and in a sort they were bought by the blood of Christ but inchoately only and as they tasted the word of life Had they eaten the word of life that is had they soundly and truly beleeved in Christ they had received perfect and consummate remission of sinnes both in this world 2 Pet. 2. 22. Vt generalis vox acquirere pro emere Act. 7. 16. cum Gen. 25. 10. sic specialis emere pro acquirere vicissim usurpatur Apo. 3. 18. 2 Sam. 7. 23. Psal 26. 11. and in the world to come they had been perfectly redeemed and reconciled unto God but because they did not eate tasted only they received not perfect remission they were not perfectly redeemed To this taste answereth the Sowe that is washed and returneth againe to the wallowing in the mire washed and so redeemed washed with remission of sinnes and so redeemed from sinne inchoately but because she returneth to the filth of sinne that remission is confirmed neither in the houre of death nor at the day of Judgement The false Prophets were bought as they beleeved Had they beleeved effectually with a soveraigne well-rooted Luk. 21. 28. Rom. 8. 23. Heb. 11. 35. Empti dincuntar hâ—e ut alibi lâ—quitur scriptura Exod. 15. 16. Deut. 32. 6. acqui siti uenepe quod illos Deuâ— in familiam suam adsciâ—erit See Kimedont de Redemp huÌ„ gen cap. 9. pag. 206. affiance they had been bought saving-effectually as they beleeved superficially so they were bought in act and event but not unto Salvation The purchase of redemption goeth before faith is not made by faith but applied only but it is most assured if men beleeve unfainedly they are redeemed effectually if they beleeve not they are not redeemed for them that be cast off as aliens we doe not reade that redemption was purchased This interpretation will not seeme new nor strained to them that shall weigh the circumstances of the Text not to them that urge it when they shall consider it is their owne It agreeth well with the scope of the Apostle which is to shew the fearefull condition of such false teachers because they in life denied the Lord that had called them into Covenant which they had accepted whom they had embraced by faith by whom they were delivered from the pollutions of the world in whom if they had beleeved unfainedly without question they should have been saved and whom wilfully not of frailty they had denied And is not this a good argumeÌ„t to prove that by their wilfull departure they had brought upon themselves swift damnation If they were never the neerer heaven by ought Christ had done the fault was their owne for life was truly promised unto them whereof they deprived themselves not because they could not doe otherwise but because they would not receive it or having received it in part they voluntarily fell off What though God never purposed to make them actuall partakers of the saving benefits of Christs death By his commandement he bound them to beleeve by promise he assured them of Salvation if they did beleeve he bestowed upon them many spirituall gifts the fruits of Christs death and if they fell away God was no cause efficient or deficient of their revolt And doth not all this conclude their sinne to be out of measure sinfull in denying the Lord that bought them The other places Rom. 14. and 1 Cor. 8. receive the same answer for they speake of weake bretheren for whom Christ died who were beleevers or as beleevers for whom Christ died in respect of application And then this argument doth not hang handsomly together Christ died for beleevers in respect of application therefore he died for all men to impetrate righteousnesse If they reason thus he died for some in respect of application that may perish therefore he died for all men in respect of impetration it hangs but loosely for they themselves will say Christ died for the faithfull only in respect of application and not for all men whatsoever we are to thinke of the condition of the faithfull whether they shall stand or may perish Amongst themselves some that maintaine generall redemption by the death of Christ doe yet hold that no lively member of Jesus Christ can perish or fall away And I can hardly see how their positions will hang together if they doe not grant that though some believers may fall and perish yet others cannot But as concerning the weake bretheren such as be true believers it is possible they should be grievously shaken by offences and temptations yea destroyed as farre as lies in the authours of scandall and temptation and their own frailty but in respect of the decree and unchangeable love of God and the intercession of Jesus Christ they shall not utterly perish but if they be tempted they shall be supported or if they fall God will raise them up againe The Apostles exhortation then is forcible that they should not offend their weake brother for this was as much as lies in them to destroy him for whom Christ died Perditio est â—orbi ac vulâ—u neris non mortis Vorst in Rom. 14. 15. Thus Vorstius paraphraseth the text offend not him with thy meat I pray thee and as much as in thee is destroy him for whom Christ died And in his loc com upon that Chapter although the elect cannot perish the unchangeable decree of God withstanding yet it is not said in vaine
the righteous who standeth out and appeareth for us 1 Joh. 2. 1. It consisteth in two things First his appearing or presenting of his person in our nature and in his owne as a publike person a Mediatour a sponsor and pledge for us as Judah was both a Mediatour to request and a surety to engage himselfe to beare the blame for ever with his Father for his brother Benjamin Gen. 43. 8 9. And Paul for Onesimus a Mediatour I beseech thee for my sonne Onesimus Philem. 9 10. and a Sponsor If he hath wronged thee or oweth thee ought put that on mine account I will repay it ver 18 19. So Christ is both a Mediator and surety for us Heb. 7. 22. and 8. 6. Secondly the presenting of his merits as a publike satisfaction for the debt of sin for the justice of God would not be entreated or pacified without satisfaction now that is for ever because he shall not cease to appeare The Intercession of Christ is his gracious will fervently and immoveably Heb. 7. 25 28. Rom. 8. 34. Heb. 7. 25. desiring that for the perpetuall vertue of his Sacrifice all his members might be accepted of the Father whereunto answereth the consent of the Father in whose bosome he is who heareth him alwaies Joh. 11. â—2 and in whom he is well pleased Mat. 17. 5. who called him to this office of being as it were master of Requests in the behalfe of his Church and promised to heare him in his Petitions Rom. 8. 34. 1 Joh. 2. 1. This Intercession of Christ is generall and particular for all and every faithfull man I pray not for the world but for all that thou hast given me Joh. 17. 9. for all that shall beleeve vers 20. Simon Simon Satan hath desired to winnow you as wheate but Exod. 28. 21. I have prayed for thee Luk. 22 31 32. As the high Priest went into the Sanctuary with the names of the twelve Tribes upon his breast So Christ entred into the holiest of all with our persons in our behalfe and doth carry all his people upon his breast and presents his desires unto his Father for them It is also heavenly and glorious for our Saviour doth not fall upon his knees or prostrate himselfe before his Father as in the daâ—es of his humiliation for that is not agreeable to that glory he hath received and to which he is exalted but after a manner befitting his glory doth present his good will and pleasure to his Father that he may thereunto put his seale and consent It is a praying not out of private charity as the Saints pray one for another in this life but out of publike office of mediation by a publike person set up not only to pray for the Church in generall but to present the prayers of particular men to God in their behalfe Quia enim pijâ— perpetuò littgandum fit cum Satana mundo carâ—e ac etiam ipsa lege ira Dei ejuso probationibus ac mora in exaudiendo ipse Spiritus S. illos consolatur instituit ut Advocatus in foro clientem Dicitur ergo Paracletus Alvocatus Patroâ—as qui suo clienti in perâ—culo judicij ad â—at eum consclatur instituit pro eo etiaÌ„ loquitur deniq omnibus modis illi patrocinatur not out of humility which is a proposing of requests for things unmerited which we expect of meere grace according to the free promise of God but out of authority which is the desiring of a thing so as that he hath with all a right joyntly of bestowing it who doth desire it True Intercession as it is a publike and authoritative act is founded upon the satisfactory merits of the person interceding He cannot be a right Advocate who is not a propitiation too The Spirit is our Advocate by energie and operation by instruction and assistance as by his counsell inspiration and assistance he enableth the faithfull to pleade their own cause But Christ is our Advocate by office as he taketh upon himselfe the cause of his Church in his owne person applieth his merits in heaven and furthers the cause of our Salvation with his Father The Spirit maketh interâ—ellation for men in and by themselves emboldening them in their feares helping them in their infirmities when they know not what to pray and giving them accesse unto the Father Ephes 2. 18. Heb. 10. 15. 19. Rom. 8. 26. Ephes 3. 16. and is their Advocate as he leadeth them into all truth and teacheth them so to pleade their cause that they have wherewith to defend and comfort themselves Joh. 14. 16. against the criminations and tyrannie of the world Joh. 16 7 8 But Christ by his Intercession applieth his satisfaction made and laies the salve to the very sore And so the Intercession of Christ implies three things The perpetuall vigor of his sacrifice the will of Christ fervently desiring that all his members might be accepted for the vertue of his sacrifice and the will of God resting well pleased with us in his beloved Sonne The Saints on earth pray mutually one for another according to Gods commandement not in their owne names or for their owne merits but for the merits and in the name of Jesus Christ but the Intercession of Christ is no wayes reciprocall he prayeth for all and every one that is given unto him of the Father and that through the vertue of his sacrifice but they pray not for him This Intercession of Christ is ever effectuall because the Father heareth and answereth him and as he hath a power to intercede for us so hath he power to conferre that upon us for which he intercedeth I will pray the Father and he shall give you another Comforter Joh. 14. 16. If I goe not away the Comforter will not come unto you but if I depart I will send him unto you Joh. 16. 7. Christ as man praying for himselfe was heard in that which he feared though the Cup did not passe from him but Christ as Mediatour is ever heard in the particular which he desireth Many and great benefits come to the Church of God by the Intercession of Christ Jesus 1. Hereby the faithfull are assured of protection and defence against the continuall temptations assaults and accusations of all their spirituall enemies Satan and the world Who is he that condemneth It is Christ that died yea rather that is risen againe who is even at the right hand of God who also maketh Intercession for us Rom. 8. 34. I pray that thou wouldest keepe them from evill Joh. 17 15. But are not the faithfull subject to evills corruptions and temptations still how then is that part of the Intercession of Christ made good unto us For the understanding hereof we must know that the Intercession of Christ is a vaileable to the faithfull presently but in a manner suteable and convenient to the present estate and condition of the Church so that
flagging helps them in their sinking and falling upholds them Therefore also Gods right hand is called the right hand of Majestie Heb. 1. 3. and the right hand of power Luk. 22. 69. To sit properly betokeneth a site of body opposite to standing or moving but figuratively it signifieth to rest stay dwell inhabite rule or governe as Psal 27. 4. One thing have I desired of the Lord that I will seeke after that I may sit or dwell in the house of the Lord all the dayes of my life 1 King 1. 30. He shall sit upon my See Luke 24. 49. Ruth 1. 4. Matt. 23. 2. throne in my stead Prov. 20 8. A King that sitteth in the throne of judgement scattereth away all evill with his eyes Isai 16. 5. And in mâ—rcy shall the throne be established and he shall sit upon it in truth To stand or sit at the right hand is an usuall phrase in Scripture By the former divers things are notâ—d First to resist oppose or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hinder the endeavours of any one Psal 109. 6. Let Satâ—n stand at his right hand scil to stay or hinder that it might not move to infringe or weaken his endeavours Zech. 3. 1. And he shewed me Ioshua the high Priest standing before the Angel of the Lord and Satan standing at his right hand to resist him Secondly to assist defend protect against enemies and manifold Vid. 1 Chron. 6. 30. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Psal 16. 10. dangers whereunto men are subject He shall stand at the right hand of the poore to save him from those that condâ—mne his soule Psal 109. 31. I have set the Lord alwayes before me because he is at my right hand I shall not be moved Thirdly they are said to stand at the right hand that obtaine the next degree of honour with him at whose hand they are said to stand Psal 45. 9. Vpon thy right hand did stand the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Queen in gold of O phyr For the second Great Kings and Princes doe set them at their right hands whom they specially love favour or honour and whom they mind to advance to the chiefe degrees of power and authority under them or to be as it were in their stead and in office to represent their person The King rose up to meet Bathsheba and bowed himselfe unto her and sate down on his Throne and caused a seat to be set for the Kings mother and she sate on his right hand Ad dextram Dei sedere est proximam post Deum potesta tem habere Verbum sedere Regni significat potestatem Hieron in Eph. cap. 1. 1 King 2. 19. To sit on my right hand and on my left is not mine to give but it shall be given to them for whom it is prepared of my Father Matth. 20. 21 23. By Christs sitting at the right hand of his Father is noted that great honour and glory plenitude of power and judiciarie office or dominion which God the Father hath given unto his Sonne after his manifestation in the flesh in his Nativity and justification by the Spirit in his Resurrection for then amongst other dignities he was received up into glory 1 Tim. 3. 10. It may be described the highest and supreme degree of Christs exaltation wherein he hath received of the Father excellent glory dignity power and dominion and is actually made the head of his Church and Lord and Ruler of all things both in heaven and earth Who is gone into heaven and is on the right hand of God Angels and authorities and powers being made subject unto him 1 Pet. 3. 22. He hath sâ—t him on his own right hand in the heavenly places farre above all principalities and power and â—ight and dominion and every name that is named not only in this world but also in that which is to come And hath put all things under his feet and gave him to be head over all things to the Church Eph. 1. 20 21 22. Thâ—u hast put all things in subjection under him he left nothing that is not yet put under him Heb. 2. 7 8 9. Vnto which of the Angels said he at any time Sit on my right hand Heb. 1. 13. which the Apostle expounds He must raigne till he hath put all enemies under his feet 1 Cor. 15. 25. By this sitting at the right hand of the Father not the propriety of his humane nature but the exceeding glorious state of his person is signified We have such an high Priest who is set on the right hand of the throne of the Majestie in the heavens Heb. 8. 1. Set downe at the right hand of the throne of God Heb. 12. 2. His divine nature could not possibly receive any intrinsecall improvement or glory all fulnesse of glory essentially belonging thereunto but so farre forth as it was humbled for the administration of his office so farre it was re-advanced He emptied and humbled himselfe not by emptying and putting off his divine glory but by suffering it to be over-shadowed with the similitude of sinfull flesh and to be humbled under the forme of a servant and he is magnified at Gods right hand as he doth manifest and shew forth his divine glory in his humane nature which before was covered and shadowed therewith as with a vaile And how-ever we cannot say the Deity or divine nature was exalted in any other sense then by evident manifestation of it selfe in that man who was before despised and accused as a blasphemer for that he made himselfe equall with God yet by reason of the communication of properties from one nature to another in the unity of one person it is true that as God saved the world by his bloud and the Prince of life was crucified and the Lord lay in the Grave so God was at the right hand of Majestie exalted again The humane nature of Christ is most highly exalted as he hath obtained a new eminencie and dignity over all creatures which in respect of his humane nature he never had before he hath an ample and immediate claime to all that glory which might in the humane nature be conferred upon him This glory dignity and dominion Christ received from his Father according to his eternall decree and Covenant He sits at the right hand of his Father and from his Father he received his power authority and rule Christ is a King both by the providence and by the good will and immediate consecration of his Father The Father loveth the Sonne and hath given all things into his hand Ioh. 3. 35. He judgeth Dan. 7. 14. Matth. 11. 27. Joh. 17 2. no man but hath committed all judgement to his Sonne Ioh. 5. 22. that is hath entrusted him with the actuall administration of that power in the Church which originally belonged unto himselfe He hath made him to be Lord and Christ Act. 2. 36. and raised him up to sit on his throne ver 30.
execute this in such manner as the Sonne doth who hath received a right of executing immediatly and in a manner appropriat to his person the soveraigne dominion of God over every creature The Sonne by voluntary dispensation sent by the Father did emptie himselfe of exercising and shewing forth his right and dominion over every creature and the Father by voluntary dispensation doth resigne to the Sonne the immediate execution of all power over every creature till that time that all things be subdued under him This the Scripture doth lay downe as in regard of earthly powers Rev. 1. 5. they are subject for he is ruler of the Kings of the earth He hath this royall state written on his thigh as it were King of Kings Lord of Lords Rev. 19. 16. That he hath power over the Heb. 1. 4 6. col 2. 10. Angells is plaine both by the reverence they doe him and their obedience towards him Every knee boweth unto him the evill Angells yeeld signes of subjection either deceitfully to wrong ends or by force compelled though their state is such they cannot doe it religiously as the other And if Christ have power to send forth dispose of and imploy the Angells he hath power to take account how that he setteth them about is dischardged The evill Angells could not enter the Swine without his leave and they are subject to his judgement when the Saints shall judge the Angells what power hath Christ himselfe this way And as for the excellencies on earth they all receive their power from Christ and are at his dispose yea the Apostle saith He is crowned with glory and honour and all things are put under his feet Heb. 2. 7 8. Joh. 17. 2. Camer in Heb. 7 8. Par Ibid. Antithesis est inter Christi statuâ— sedentis aâ— dextram Patris expientu in cruce peccata nostra The Apostle speakes of that dominion which Christ received over all the creatures of God none excepted but if all things be subjected to the feet of Christ is not the humane nature every where No for the phrase in Scripture is not to be understood of subjection locall or corporall but imperiall sc that the man Christ is King of heaven and earth having all things subjected to his command This power and glory which Christ as man received is not infinite simply for then it should be the deity it selfe which he should not have had in the state of humiliation but the deity he had before not by habituall infusion but by personall union And if Christ by vertue of the hypostaticall union had received all fulnesse of the God-head that is all divine Properties as some interpret it it is not possible he should have received greater or more ample glory for greater then that which is infinite cannot be bestowed But the Scripture speaketh expressely that Christ as man was truly and really glorified or that he obtained that glory and Majesty which before he had not sc as man And if the humane nature be infinite or eternall of necessity the Incarnation of Christ and sitting at the right hand of the Father must be really the same if they be not abolished and the humane nature made equall unto if not the same with the divine The right hand of God absolutely considered must not so be interpreted as if it was all one with the phrase of sitting at the right hand of God For by the right hand of God is signified his power wisedome protection providence c. but by the other the exaltation of Christ and communication of Majesty and rule which he may exercise and shew forth every where without the omnipresence of his humane nature Neither are we to imagine that Christ hath all things or places or times so subjected to himselfe that he doth forth-with change their natures by this subjection Col. 1. 19. â— â— Vorst Deo placuerit in Christo â— per Christum iâ—habitare totam pleniâ—udinem be totam ecclesiam much lesse that he doth make them to be and not to be at the same time as to make all places to be one indivisible title or all times to be one point for so it should be divisible and indivisible the same and not the same together It is objected that the fulnesse of the God-head dwelleth bodily in Christ that is the whole essence Majesty and glory of God dwelleth in the humane nature And we are to conceive the person there spoken of sc the beloved Sonne as man as incarnate The reason is because the second person in Trinity the Sonne of Tota Dei plenitudo est universa Dei voluntas Majestas quatenus a nobis cognosci potest debet Id. Vrsin Vbi supra Pag. 601. Omnis plenitudo Deitatis inhabitat in Christo homine non sicut in alijs sanctu gratia tantum in habitationis seu assistentiae nec reali communicatione seu confirmatione seâ— reali unâ—one cum humanitare sic ut unitae sint duae naturae inseperabiliter personaliter 2 Cor. 6. 16. God absolutely considered hath all fulnesse not by voluntary dispensation but by naturall necessity in as much as the eternall Father never was nor could be without his eternall Sonne God with himselfe In Christ his person there is a threefold fulnesse the first fundamentall sc the fulnesse of the divine nature which doth personally dwell with that man-hood in Christ whence it comes to passe that this man is truly called God that is the manhood taken into fellowship of the selfe perfect and eternall person of the Sonne of God so that it is become as a part of his person The second is the fulnesse of office to which even Christ man is called For in regard of his humane nature now united to the second person he is man called to be the Christ of God that is annointed our Prophet Priest and King The third the fulnesse of created or habituall graces wherewith the soule of Christ is filled which are not divine properties for no created gift can be a Propertie divine but effects which the God-head worketh distinct from it as the soule giveth life to the body Now for the dwelling of all fulnesse in Christ man the latter two are in him subjectively the former that as the God-head doth dwell in Christ man not as in the Saints by relation of love and communion of the effects of it in grace nor as in the glorified Saints in regard of aboundant love manifested in the gift of glory nor any such simple cohabitation but it dwelleth in the manhood as with a nature which is taken to unity of person in the Sonne of God and so is through grace become of the substance of the second person So that Christ as man hath the second person of Trinity God with the Father and Spirit dwelling personally in it so that this manhood is essentially and substantially coupled with the deity in unity of one selfâ—-perfect and
eternall person Christ man is fitly called God and therefore in Christ man the God-head is said to dwell properly but Christ his humane nature may not be said to be God and therefore the God-head is not so fitly said to dwell in the humane nature as in the person denominated after it that is in Christ man It will be said if Christ rule in the midst of his enemies then it must follow that he is every where present But that is spoken of the person and not of the man-hood alone Psal 120. 2 and what is said of the person doth not necessarily belong to both natures And Christs dominion over all things doth not require his corporall presence with all things According to his divine nature he is every Joh. 8. 58. Christ in respect of his divine nature is every where present without addition and by the spirituall and effectuall presence of his body he entreth the soules and strengtheneth the hearts of all the faithfull by the power of his grace and truth of his promise Ephes 1. 22. Col. 2. 10. 1 Cor. 11. 3. Christ is the first-borne Col. 1. 18. Heb. 1. 2 4. and heire of all things 2 Cor. 4. 5. where present according to the effects of his providence wisdom power grace c. according to his humane nature he is essentially in heaven and now only in heaven but his dominion is over all things which doth not denote soveraignty power or omnipresence essentially divine but glory and Majesty next to divine as was said before The fift thing implied in Christs sitting at the right-hand of the Father is that in speciall he is the head of his Church The word Head is used sometime for one who in any kind is before or above other and in this large sence Christ is the Head of the Angels that is their ruler or governour one that is above them man is the Head of the woman Christ of man God of Christ But here it signifieth that Christ is so over his Church that he is in a more neare and communicative sort conjoyned with it as the head is with the body and members Looke as the King hath a more intimate and aimiable superiority over his Queen than over any other subjects so it is here in Christ our King whose dominion towards his Church who is his Spouse and Queen is more aimiably tempered and nearly affected then is his government over any other Christ hath taken the selfe same holy and spirituall nature with his Church standing as well of that which is outward and sensitive as of that which is inward and intellectuall The faithfull are united to him here by knowledge of faith and love such as Christ himselfe by his Spirit begettetâ— in them as hereafter by glorious light and love He doth communicate unto them that whole life of grace and glory which they have or shall receive direct and move them outwardly by his signifying will and inwardly by sending his Spirit which moveth with efficacy to that which he sheweth and followeth them with aides inward and outward least their faith should be prevailed against Though betwixt the faithfull and Christs naturall body there be a bodily distance yet the Spirit which commeth from Christ doth so joyne them with him that nothing commeth twixt him and them The same life of grace for kind which is in Christ is in every faithfull soule as fire Caro Christi noâ— vivificare dicitur quatenus pro mundi vitâ— data est fide a nobis manducatur hoc est per modum merite simul ejusmodi efficaciae quae Mediatoris personae propriè conveniat Regnat ubique Deus homo divina humana voluntaâ—e ac nutu Filius vivit propâ—â—r Patrem Joh 6. 57. Fâ—lius à Patre habet aeternam increatam vitam ut homo quoque ab codem beatam creâ—tam vâ—â—am habetiut Mediator vitam beatam nobis carnis suae troditione in mortem acquisivit divina sua virtue in nobis effccit Gal. 3. 14. See Field of the Church 1â— 5. cap. 16. Sobin art 3. de person Christ p. 316. Petimus ut Christus nobis velit dare spiritam idqueâ—am humana quam divina sua voluatate tamen non petimus ut secundum humanam naturam ab ipso procedat incorda nostra Sp S seu ut humana per ipsum operetur nam etiam processio Sp. S. operatio perâ—psum est proprium Dei talis opus alterum ad intra alterum ad extra sed ut etiam humana voluntate velit hanc operationem Dei tatis suae in nobis Heb. 1. 6. Ps 9. 7. Phil. 2. 10. Rò 14. 11. Isa 45. 23 Joh. 5. 22. Psal 2. 12. Joh. 3. 15 16 17 18 36. Joh. 6 29 12. 36. Joh. 14. 1. Rom. 15. 12. Mat. 12. 21. Act 7. 50 60. 2 Joh. 3. Rev. 1. 4 5. Ro. 1. 7. Syr. 1 Co. 1. 3. 2 Co. 1 2. Gal. 1. 3. Ephes 1. 2. 2 Tim. 1. â— kindled fire kindling is of the same nature And Christ having fulnesse of grace and glory for all his he cannot be but most ready to communicate with them every thing for their good Christ is the Head of his Church both as God and man our Mediatour For did not the divine nature which is the fountaine of all life naturall and supernaturall dwell with this man or humane nature we could not be enlightned or quickned by it He that eateth my flesh saith Christ hath life in him not that this nature of it selfe can doe these things but because the Deity dwelleth with it and by it as by an instrument joyned personally with it doth properly and efficiently worke these things The omnipotent power of creating spirituall graces is not in the humane nature nor the omnipotent actions which doth produce them doe or can proceed from the humane nature but they are in God only and from God in and with the humane nature working to the same effects according to its property Christs humane nature hath both understanding and will whereby he worketh and is an internall instrument united within the person of God the Son as a part of his person in a sort yea more neerly but these divine works which Christ the Mediatour worketh the chiefe vertue and action which properly effecteth them is in God not communicated really with the other nature though it doth worke them in this humane nature with it yea and by it as a most nearly conjoyned instrument which within the person of God the Son hath his proper actions concurring in an inferiour degree of efficiency to that which the divine nature properly and principally worketh God worketh graces Christ man worketh the same the divine nature createth them and infuseth them into this or that man through Christ man being as a common conceptacle or conduit-pipe The humane nature worketh them not by powerfull creating them but by taking away sin and the cause that so way
might be made for this promised Spirit by interceding Mediator-like for them and by willing the going of such graces from him as who is with God the Son but one worker though a distinct principle of working that is though distinct in nature yet the same person He therefore worketh them as his own workes from his owne power for Gods power is by unity of person made his the divine power not being without him as the power of another person then he is but being personally with him And those things which his humane nature worketh which are wrought after his humane nature the workes not of an humane but a divine person for though the nature according to which they are wrought be humane yet the person working is the person of the Sonne of God Hence it is that Christ-man doth give graces authoritativè effectivè yea according to humane action doth effect them in the highest degree that an instrumentall operation can effect any thing St Paul gives graces by laying on of hands with prayer ministerialiter not as his worke but as intreating it from God in Christ and signifying what God doth in Christ not from any power any way within his person but the power of another not as conjoyned with God as the body with the soule but as an instrument with God Christ the Head of his Church is over all to whom all things are subject He who must be a saving head to us there is great need he should be over all Could he not bind that strong one and cause him re-deliver his possession how should we ever be set at liberty Could he not dissolve the worke of Satan swallow up death create life and quickning in us our case were lamentable The sixt thing implied is That Christ God and man is the object of divine odoration Let all the Angels of heaven worship him All knees shall bow unto him All shall honour the Sonne as they honour the Father Yee believe in God believe also in me saith our Saviour In him shall the Gentiles trust So Steven called upon the Lord Jesus saying Lord Jesus receive my spirit And the Apostles in the entrance of their Epistles desire grace and peace from God the Father and from our Lord Jesus Christ not the Lord of Jesus Christ as some Heretikes would corrupt the text and so in the shutting up of their Epistles The grace of our Lord Jesus Christ 1 Cor. 15. 23. Gal. 6. 18. 2 Cor. 13. 13. Phil. 4. 23. 1 Thess 5. 28. 2 Thess 3. 18. Philem. v. 25. 2 Tim. 4 22. But some object that if adoration be due to Christ God and man then it will follow that the humane nature is omniscient and almighty which followeth not because that which is spoken of the concrete or whole person is restrained to the one nature which should not be The person adored or called upon is man but the humanity it selfe only or solely or in it selfe properly taken is not the proper subject or object of that worship Albeit we may and should adore the man Christ with divine worship yet may we not adore his man-hood or his flesh and bloud Because though the man Christ be God yet his man-hood is not God and by consequence not to be worshipped with that worship which is properly and essentially divine Againe if adoration agree to the humanity of Christ then may his humanity helpe and save us But the humanity of Christ cannot helpe and save us because omnis actio est suppositi whereas the humane nature of Christ is not suppositum None of those who defend the adoring of the humanity of Christ with divine worship doe well and warrantably expresse their opinion First Some of the Schoole-men have found none other respect Aquin. 3. q. 25. Art 2. wherefore the man-hood of Christ can be said to be adored except this that the flesh of Christ is adored by him who adoreth the word incarnate even as the Kings cloathes are adored by him who adoreth the King And thus they make the flesh of Christ to be adored only by accident Ego vero saith the Arch-bishop of De Rep. Eccl. lib. 7. cap. 12. n. 43. Spalato non puto à quoquam Regis vestimenta quibus est indutus adorari And why doth he that worshippeth the King worship his cloathes more then any other thing that is about him or beside him perhaps a Hawke upon his hand c. There is no more but the Kings owne person set by the worshipper to have any state in the worship and therefore no more worshipped by him Others devise another respect wherefore the man-hood of Christ may be said to be worshipped namely that as the divine worship agrees only to the God-head and not personis praecisè sumptis i. Fr. S. Clara Expos art confess Angl. art 28. sub ratione formali constitutiva personarum quae est relatio but only as these relations identificantur with the essence of the Godhead so the man-hood of Christ is to be adored Non per se praecisè sed prout suppositatur à Deo But if by suppositatur they meane as they must meane that the man-hood is assumed into the unity of the person of the Sonne of God for otherwise if they meane that the man-hood is made a person they are Nestorians that which they say cannot warrant the worshipping of the manhood with divine worship because the man-hood even after this assumption and hypostaticall union is still for all that a creature and a distinct nature from the God-head so that it cannot yet be said to be worshipped with divine worship Dr Field layeth out a third way for whiles he admitteth the phrase of the Lutherans who say not only concretively that the Of the Church lib. 5. cap. 15. man Christ is omnipotent but the humanity also he thus distinguisheth when we speake saith he of the humanity of Christ sometimes we understand only that humane created essence of a man that was in him sometimes all that that is implied in the being of a man as well subsistence as essence But this distinction is as if a man should say sometimes by blacknesse I understand blacknesse and sometimes the subject wherein it is together with the blacknesse it selfe An abstract is no more an abstract if it have a subsistence It is the tenet of the Schoole that though in God Aqu. â—qu 13. art 1. the concrete and the abstract differ not because Deus Deitas are the same yet in creatures whereof the man-hood of Christ is one they are really different For the concrete signifieth something compleat subsisting but the abstract such as humanity signifieth something not as subsisting but as that whereby something is Wherefore when some say the flesh of Christ is to be adored the speech is not proper but figurative because properly Polan Syntag. lib. 6. cap 16. the flesh secundum se is not adored because it is a creature but
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
profitable and pleasant answerable in some sort to the nature excellency and use of the thing known And in this case the heart is not over-ruled contrary to the full spirituall and infallible evidence of divine truth seriously thought upon unto a practicall judgement This is the learning of Christ the teaching of the Father the knowing of things which passe knowledge Christ is not known if he be not acknowledged as he is propounded what perfect Si ignorare accipitur pro non attendere dici potest voluntatem humanam vix unquam peccare sine aliqua ignoratione quia quando voâ—untas peccat intellectus ut plurimum aliud agit nec attendit ad regimen voluntatis knowledge doth perfectly that imperfect knowledge doth imperfectly As the end acknowledged cannot be refused by like right neither can the meanes acknowledged the meanes I say necessary only necessary and without which there is no possibility or likelihood to obtaine the end For will is a reasonable appetite and therefore doth not stirre from such a good as is fully and spiritually represented unto it with evidence certainty profit and delight as the most universall adequate and unquestionable object of the desires and capacities of an humane soule and that both simply and in comparison for the freedome and willing consent of the heart is not lawlesse or without rules to moderate it but it is therefore said to be free because whether out of a true judgement it move one way or out of a false another yet in both it moveth naturally in a manner sutable to its owne condition If it be objected the heart being unregenerate is utterly averse unto any good The answer is that it is true the will must not only be moved but renewed and changed before it can yeeld to Christ But withall God doth never so fully and spiritually convince the judgement in that manner without a speciall work of grace upon the soule whereby the will is framed and fashioned to accept embrace and love those good things of which the minde is thus prepossessed The third help is a formall cause a free gracious disposition or Scimus non impetrari remissionem ante prece â—ed dicâ— decretam esse ante preces eam peti precibus quamvis sit decreta P. Malin de eâ—ect ex fide pag. 316. habite of faith by which the will is inclined agreeable to the disposition of it to come unto God This habite is necessary because without it the will being in bondage stained and defiled it is altogether unable to will or desire that which is spiritually good If there could be a will without such habite man might performe the act of a man spiritually alive before he was made alive So that the full answer to this question viz. what is that effectuall help whereby I come to God is this It is a mixt thing standing partly of that almighty power of his put forth for my good partly of that inward Word and inspiration by and with which his power is put forth partly in that spirit of faith and supernaturall life which his almighty power through his Word bringeth forth in my soule What was that help whereby Christ made Lazarus able to come to him out of the grave of naturall death The principall was Christs power the instrumentall his voyce the formall cause immediately helping to it or working it was the spirit of naturall life which the power of Christ by his Word restored to this dead corps which now was fallen And thus we have the effectuall help or grace by which we come actually to convert which are all given from Gods free grace and favour towards us And when God doth infuse the habite of faith into the minde of one of ripe age he doth cause him actually to beleeve as the nature of the thing it selfe and condition doth manifest For if the Spirit by inlightening the minde and renewing the heart doe perswade and move the soule effectually to embrace adhere unto and love the Lord Jesus Christ then the condition of the thing will not beare that grace should be given effectually but the act and motion of the soule must necessarily follow But though the connection of these two be indivisible yet the flexion or turning it selfe is not indivisible or in a point or moment but it may be sooner or slower more speedy in one more remisse in another The will is necessarily bowed or bended but more vehemently in one more slackly in another freely or willingly in all that are turned and yet necessarily And this first thing is well to be noted for from hence we may gather in what standeth the efficacy of grace effectuall to Conversion viz. In Gods effectuall power put forth to execute his intention which he hath of converting some actually before other some It Quaestio non est de irresistibilitate sed de insuperabilitate finali Nam quomodo traberemur gratia irresistibili cum id ipsum quod nolumus Deo resistere â—it ipsa Deigratia Illud ipsum velle resistere nihil aliâ—d est quam resistere doth not stand in any congruity or temperature of grace correspondent to our nature For this doth argue there is inward an incorrupted connaturall disposition to receive grace This maketh the effect of Conversion as much if not more to depend on the active capacity of the will as on the grace of God For it maketh the grace of God worke it morally and externally by perswasion only and the will of man from a power within it selfe which doth more inwardly enter the effect of Conversion then the other It may be questioned in what order doth the Spirit make us come unto God whether immediately or by some preparation going before wherein it is further to be considered what that preparation is or wherein it consisteth To the first branch of the Question it is truly answered that God doth use so to worke our comming to him by beliefe that he doth first for the most part prepare us thereunto As before we engraffe a Sciens we cut it and set it for incision and if a Timberlogg lie sunke in mudd men set to their tacklings first to draw it out of the mire before they lay it on a Cart to carry it away Thus God doth by his power often worke some preparative change in a sinner before he doth by his power and word worke the spirit of faith in them and make them come unto him So God by afflictions is said to boare the eare and prepare to conversion 2 Chron. 33. 11 12. Act 2. 37. When Manasseh was humbled in great misery he sought the Lord. Thus by conviction of sin others were pricked in heart and said What shall we doe to be saved and then speedily they received the Gospel beleeving Sometimes by extraordinary terrours rising from externall accidents yea hidden naturall causes God is pleased to bring men nearer unto him Thus the Jaylor Act. 16.
26 27. was prepared to receive the Gospel by the shaking of the Castle and that feare he fell into supposing the prisoners had been fled And Paul himselfe by an extraordinary vision was brought to Act 9. 6. great astonishment Sometimes by restraining grace or common gifts which make men for degree nearer that is in their kinde and state not so much removed as others in the same kinde and state with them God doth prepare men thus Christ said to the young man who was nigh and unconverted Thou art not farre Mar. 12. 34. and 10. 21. from the Kingdome of God Nay God may by giving a man up to the height of some sin or sins prepare him to conversion as Paul and Manasseh the one left to persecuting the other to those horrible out-rages And God in wisdome knew it best for Peter to give him up to be tempted of Satan and left to himselfe to deny his Master for the curing of his self-confidence Physicians by ripening diseases make way to cure them for sick matter is never more easily brought away then when in ripenesse and quantity it exceedeth Concerning this matter let these conclusions be remembred First These preparations are not absolutely necessary for we see God doth give sanctifying grace to Infants in whom none of these preparatory operations can take place Secondly We doe not finde that they have been alwayes used though perhaps it be a thing most commonly falling forth How was Matthew called even at his custome and he followed presently Mat. 9. 9. Luk. 19. 6. not as Judas but as a true convert of Christ So Zacheus upon the very call came downe hastily and received Christ joyfully So it is said of Lydia God opened her heart that she attended Act. 16. 14. unto those things which Paul spake For life and death being such contraries as have no third thing between them which doth partake in them both the one may be changed into the other without any thing preparatory The entring of grace doth expell corruption and spirituall quicknesse in newnesse of life is the mortification of sin Terrours doe not drive men to Christ of themselves nor stirre men up to imbrace the promises and God is able to draw men unto Christ by the allurements of the Gospell By Evangelicall enticements men may be allured as well as driven Hos 2. 14. by the convictions and comminations of the Law Thirdly All things which God doth prepare to the receiving of grace and comming to him they make not of themselves any thing to the introducing of grace farther then God intendeth this effect by them Feare of hell conscience of sin never such afflictions morall parts and all gifts which may be without sanctifying grace and true beliefe many have all these who yet never turne unfainedly unto God When the sicknesse is growne greater in quantity this absolutely taken maketh the patient further off health The feeling of the disease is no part of the recovery though the Physitian may worke by it Phrensie in it selfe is no preparation to health but to the Physitian who can worke on the patient more fitly in this taking then in a deadly Palsey it may be a preparative to health Thus to be like an aguish man on his good dayes or like to some mad-men in the time of their intermissions is in it selfe as faâ—re from state of health as otherwise but yet the Physitian may use such a state as a way to health choosing rather to deale witâ— him in this taking then in the fit And so it is not the height of sin nor the feare of hell nor a morall course of life that of themselves can make nearer the state of grace but only in regard of God who doth intend to turne them hereunto Afflictions of themselves profit not if God open not the ear fear and horrour drive to despaire if God support not vertuous life according to the light of nature turneth a man further from God if he adde not thereunto the effectuall worke of his Spirit And all or any of these in regard of Gods intention may prepare man to receive the Gospell or the grace of effectuall vocation Fourthly A man that is sunke deeper into sin may be converted with lesse sorrow or legall terrour as the Thiefe upon the Crosse and he that hath not so grievously offended may be kept longer under for the ripenesse and aboundance of the humour may make way for the more speedy removall thereof when it is for the safety of others that have not gathered so much corruption to be kept under for a season Fifthly A Christian must not quarrell his conversion because he hath not been terrified or brought so low as others or kept under so long for it matters not how deeply thou hast been wounded but how soundly thou hast been cured It is not materiall what paine thou hast felt but whether thou be brought unto Christ Sixthly Châ—â—stians in temptations or distresse must not desire or pray that God would terrifie them or humble them with deepe apprehensions of his indignation for they know not their owne strength whether they be able to beare it if God should deale severely they forget that it is God that must make all afflictions profitable and that of themselves these things tend to despaire and hardnesse of heart and it is no small unthankfulnesse to complain of the Physitians care because he is inclined to deale tenderly with you Godly sorrow is to be cherished and so is the desire of and prayer for more tendernesse of heart but when we pray for more horrour we relie too much upon our selves and yet consider not our own weaknesse Seventhly This preparation is neither saving grace nor a thing between nature and grace done by the externall aide of the Spirit It is not saving grace because it is that whereby God is pleased to bring us to Christ and not that whereby we are renewed to believe or engraffed into Christ Nor a thing between nature and grace as if the Spirit without any habit of grace did lift us up to the supernaturall acts of beliefe hope love for then we should be-lifted up to acts of life without the habit which is to make a blinde man see without sight and to make us bear good fruit without sap or before we be good trees Eighthly These things may dispose us to faith but not to justification immediately because the smart of the wound may provoke to seeke a plaister but serveth not to the curing of it Justification is of the free grace of God through the bloud of Jesus Christ and not through any habit of grace infused into us much lesse through feare of hell or initiall hope or desire or such like Ninthly Where the effectuall raising up of the heart to faith beginneth there Gods preparative workes take an end for as that which prepares the ground for seed now ceaseth when the seed is to be sowne So all these
likewise in his calling to the participation of the Covenant For though this Vocation be every way free gracious and absolute as the Spirit worketh where he listeth yet in the Gospel which is the instrument of Vocation it pleaseth God to propound both the condition which he requireth and the promise which he hath made The promise as an argument to move us the rather to give our selves unto Christ and to doe what is required The prescription of what he requireth as that condition without which we cannot obtaine and by which most certainly we shall obtaine what good is promised Effectuall Vocation on Gods part is the powerfull invitation and assured drawing of the weary and thirsty soule unto Christ that in him it might finde refreshing and comfort The answer on our part is a free and willing comming unto Mat. 11. 28 29. Joh. 6. 44. and 6. 35 37. Christ that in him we might be satisfied the embracing of Jesus Christ and lodging him in our bosome And therefore that which first of all receiveth that Vocation is faith whereby we believe that if a man performe the condition he shall possesse the promise if he come unto Christ he shall be satisfied but if he performe not the thing required he shall not enjoy the promise he shall not be satisfied if he drinke not the water of life And not only so but he shall continue poore naked blinde miserable captive a prisoner an alien from the Covenant and without God in the world nay he shall be punished with contrary evils according to the nature of the Covenant divine where there is no promise without a commination contrary to it This faith is grounded upon the free and gracious Covenant whereby God is pleased to binde himselfe first unto us before he binde us unto himselfe that his promise might be apprehended as the ground of our faith upon which we should firmely beleeve And upon the Isai 55. 1 2. Joh. 7. 37. Rev. 22. 17. free and gracious invitation of Christ generally made to all and every poore thirsty languishing faintie soule parched with the sense of wrath and withered for lack of the sap or fruit of grace to come unto him for ease and sweet refreshing to the contentation and satisfying of their soules to come and drink of the waters of life freely Where let it be observed that Thirst and Drinesse in phrase of Scripture doth note the want of good things as Isai 29. 8. Psal 42. 1. Isai 32. 2. and 55. 1. Psal 143. 6. on the contrary absolute good whereby the desire of soule and body may be satisfied is usually compared to waters To thirst is from a totall defect of the Spirit of Grace or a defect of the whole Spirit of Grace tormenting the soule to desire it And so not to thirst for ever and the graces of the Spirit to remaine Joh. 4. 14. and 7. 38. in us for ever or that water to be in us a fountain of water springing up to life eternall is one and the same In Heathen authors to thirst is exceedingly to desire but for the most part that desire comes from some tormenting want Artemidorus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And Cyrus willing to declare his ardent desire of doing good to others saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. Sitio aliis gratificari In which signification it is used by the Latines also Cic. pro Planc Deinde sitientem me virtutis tuae deserüisti Apud Horat. Sitis argenti Apud Juvenal Sitis famae Apud Claudian Sitis praedâ— And the opposition that is betwixt thirst and water will evidence the same For water if we respect the use which it affordeth to the earth and to bodies doth make fruitfull barren fields purifie things polluted qâ—ench or water them that are drie and sweetly refresh them that boyle with heat And therefore if water metaphorically signifie comfort and refreshing wherewith the soul is recreated and rejoyced Thirst which is opposite to water doth denote a soul dried up with grief spent with the heat of Gods indignation and tormented with the vexing or molesting want of grace and consolation To be weary and heavie laden is to be faint or tired under some burden labour Deut. 25. 18. â— Sam. 17. 2. and 23. 10. Psal 6. 7. See there journey disease or work But tirednesse and fainting wearinesse and trouble are no parts of health or â—ase no more then the sight feeling or knowledge of the disease is any part of the cure wearinesse and fainting is neither part degree nor preparative to refreshing if in it self considered And here the doubt touching the precedency of faith and repentance may easily be determined For if faith be taken largely or generally for a beliefe of the promise if we repent and receive it then faith is before repentance for there can be no turning without hope of pardon nor comming home by hearty sorrow without some expectation of mercy Thus the Exhortations run Turn unto the Lord for he is mercifull and gracious Repent for the Kingdome of God is at hand But if faith be taken more strictly for that faith or beliefe whereby we receive embrace or rest upon the promise of God in Christ Jesus for pardon and forgivenesse then repentance goeth before pardon for no remission is promised to Mark â— 4. Luke 24. 47. be enjoyed but upon condition of repentance and if the penitent only be immediately capable of pardon then pardon is received by a penitentiall faith If repentance be necessary to Justification of necessity it must goe before justifying faith because faith and justification are immediately coupled together It is impossible to come unto Christ without repentance but to come unto Christ is to embrace or receive him soundly and effectually to the refreshing of the soul Comming unto Christ is a lively motion of the soul wherein arising from sin it draweth nigh or approacheth unto Christ that in him it might be satisfied The motion is one but the points are two For in drawing nigh unto Christ the soul ariseth from sin which may be called repentance Of the signification of the word I will move no question at this time but take repentance for a comming unto Christ by true godly sorrow from whom we had formerly departed by sin and wickednesse to the extreme hazard of our souls The Author of repentance is God in Jesus Christ Repentance 2 Tim. 2. 25. Jer. 31. 18. is the gift of God but the act of man It is man that repenteth and not God but it is God that giveth repentance inableth and moveth man to repent Regeneration is the act of God repentance the act of man In subject they both agree for he that is Ezek. 36. 25. regenerate doth also repent and so on the contrary but in their formall consideration and peculiar nature they are distinct Christ also as Mediatour is the principall cause of repentance for him hath God exalted to give repentance
at in all affaires great and small To walke with or before God then is to commit our selves wholly to his care and divine protection both in life and all our actions and assuredly to perswade our selves that he is the present and just beholder of all thoughts words and actions to reverence him as ever present and beholding all things to be ready at his beck and command studiously readily chearefully to receive his Commandements and at all times reverently to demeane and carry our selves before him to turne our eyes and fix all our senses upon the Lord and to attribute what good soever we enjoy to the Lord alone In briefe to walke before God is from a true and sincere heart to beleeve thinke and doe whatsoever God prescribeth and that in such manner as he prescribeth to attend upon the pure worship of God and to live holily justly unblameably as they are said to be just before God who are truly and sincerely just or such as be righteous by way of eminency Luke 1. 6. Luke 1. 15. in comparison of others what is done sincerely and elegantly is said to be done before the Lord. 1 Thess 1. 3. Luk. 1. 57. 1 Thess 3. 13. Thus Abraham was commanded and by the grace of God enabled to walke with or before God Gen. 24. 40. and 48. 15. But sometimes in a pâ—culiar sense to walke with God is to minister before God 1 Sam. 2. 32 33. and to walke before the face of God is to be understood in the same manner the Metaphor being taken as it seemes from two friends who well agree betwixt themselves and willingly take their journeyes together being at one and in good agreement And to goe before the Lord is spoken of John the Baptist in a peculiar sense Luke 1. 17. noting that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he went before him as an harbinger to prepare the way for the Lord as Kings and Princes have some that goe before them whom when we see presently we conceive the King himselfe is not farre absent In the old Testament there be two words translated perfect and they be much of the same use The first noteth that perfection to which nothing is wanting the other that which is compleat absolute The force of this word seemes to containe in it an heape of perfection but they are put promiscuously one for the LXX 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sept. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 other as Josh 10. 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a whole or perfect day is rendered by the Chaldee Paraphrast 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lev. 23. 15. Septem Sabbatha 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Chaldee Paraphrast 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They LXX 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Aq. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sym. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 LXX 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are sundry wayes translated by the Seventy as simple or plaine Gen. 25. 27. Jacob was a perfect man that is simple without deceit blamelesse or without reprehension Gen. 17. 1. Be thou perfect LXX blamelesse Job 1. 7 8. and 12. 4. and 9. 20. without spot Psal 15. 2. Psal 119. 1 80. Lev. 1. 3. Psal 18. 24. to which 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is opposed Cant. 4. 7. Pro. 9. 7. Ezek. 43. 22. and 45. 18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 innocent without mulct or punishment Psal 18. 25. Just or righteous Prov. 28. 18. Josh 24. 14. 1 King 9. 4. Prov. 11. 1. whole or intire Ezek. 15. 5. Deut. 27. 6. Josh 8. 31. holy or godly Amos 5. 10. Prov. 2. 21. Prov. 29. 10. Prov. 10. 29. Innocent without fault or malice Psal 84. 12. Job 8. 20. Psal 37. 37. Psal 101. 2. Prov. 13. 6. pure Gen. 20. 5 6. single or sincere Prov. 10. 9. 2 Sam. 15. 11. true Deut. 32. 4. Prov. 28. 6. Isai 38. 3. Deut. 25 15. perfect Deut. 18. 13. Cant. 5. 2. 1 King 8. 61. and 11. 4. and 15. 3 14. and full 2 King 20. 3. 1 Chron. 29 9. and 2 Chron. 16. 9. and 19. 9. and 25. 2. 2 Chron. 15. 17. In the New Testament there be three words usually translated perfect The first signifieth that which doth consist of all its parts or members which are required to any worke so that nothing is wanting nor superfluous the Metaphor being taken from even or equall numbers which may be divided into equall parts 2 Tim. 3. 15 16 17. And the compound word signifieth â—o amend or repaire and set in joynt a part loose or slipped aside Matth. 4 21. Mark 1. 19. Gal. 6. 1. to fashion fitly and in comely order or proportion Heb. 10. 5. and 11. 3. Rom. 9. 22. to fulfill or furnish Act. 21. 5. Luke 6. 40. and to perfect and joyne or bind fast together 1 Cor. 1. 10. 2 Cor. 13. 11. 1 Thess 3. 10. 1 Pet. 5. 10. Ephes 4. 11 12. The LXX use this word to give the signification of two others that signifie to uphold or underprop and make equall Psal 17. 5. Psal 18. 34. The 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 second signifieth whole or intire 1 Thess 5. 23. Iames 1. 4. The third perfect Ephes 4. 12. Iames 1. 4 5. 1 Ioh. 4. 17 18. But all these in use import the same thing for substance A thing is said to be perfect three wayes 1. That is perfect which is intire in all integrall parts firmely knit together faculties and functions Animalia nascuntur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Arist Hist Ani. l. 7. ca. 8. Psal 139. 16. Lev. 22. 21. Mal. 1. 14. Exod. 12. 5. when there is in all the parts of Sanctification something as lively creatures are brought forth perfect Infants compleat in all their parts and members are perfect In this sense perfect is opposed to that which is divided imperfect maimed as an Embryon not yet fashioned in the wombe is opposed to a perfect Infant Pharisaicall love as partiall lame and maimed extending it selfe to them that loved them only is opposed to perfect love which stretcheth it selfe to friend and foe Matth. 5. 47 48. an intire heart is opposed to an heart and an heart a double heart that makes a major part against it selfe 1 Chron. 12. 33 38. For in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that which is intire all things doe mutually answer one another doe conspire into one that is not intire which dissents from it selfe is not one and whole or in which there is division and disagreement Thus Christians sanctified by the Spirit of grace in every power of the soule the seeds of all vertues being ingrafted 1 Thess 5. 23. 1 Chron. 2â— 9. in them and firmely compact and knit together so that freely willingly and upon advised deliberation they cleave unto the Lord and without partiality or willing neglect move to all duties of Piety Justice and Mercy are said to be perfect though they be not freed from manifold infirmities no grace of the Spirit in them be come to perfect growth An
justice or promise he is bound to give specially when their impenitency is not from lack of grace but from perversenesse If this satisfie them not let them answer themselves how God doth will the repentance of them that be cast off and left to the hardnesse of their hearts How he doth will desire and approve the conversion of such as he hath blinded and hardened for their sins even when they are so blinded and hardened as of Gen. 4. 7. 1 Joh. 3. 12. Mat. 13. 15. Caine who was of the wicked one and slew his brother because God had respect unto his sacrifice and of the Jews whose eyes were closed and hearts hardened that they should not convert How is it imaginable say they that impossible should be the object of Gods desire or approvall The answer is given already impossible in it selfe or in respect of the unreasonablenesse of the thing commanded is not the object of Gods desire approvall or commandment but an impossible thing to us in respect of ouâ— perversenesse may be and is the object of Gods commandment and so of his approvall and desire as he doth will and desire what he doth command Doth not God exact of the Gentiles given up to the vanity of their minds that they should seeke him in the way wherein he will be found if they would be saved when they have not meanes sufficient to bring them to the knowledge of the truth nor grace to believe Doth not the Lord command approve and desire the conversion of many obstinate impenitent persons living in the Church who have and doe abuse the meanes of grace whom for their former and present contempt he doth Isa 6. 9. blind and harden whose condemnation is aggravated by this that they have and doe live under great and good teaching Doth not the Law exact perfection of them who are under the Law when it is impossible by reason of the infirmity of the flesh Is not the rebellion of the flesh repugnant to the Law of God from which it is impossibe to be freed in this life In the Covenant of grace perfection of faith and obedience is commanded otherwise imperfection should not be a sinne but that is impossible to man whilest he carries about this body of sin And if impossible be not the object of Gods will in this sence he that by custome in evill hath contracted an habit that he cannot but sin should not offend and he that is carried with most violence of mind unto evill should be least evill They demand further how could God approve that such should repent and believe as doe not these things from him and by the power of his grace who therefore might glory as he would have no creature to doe 1 Cor. 1. 30. And it is a most sure thing God would have no creature to glory in himselfe and most true that faith will not cannot glory in any thing but in the Lord and therefore we acknowledge that God of his grace hath chosen some men to faith and holinesse as in justice he purposed to leave and forsake others for their sin For if God decreed not to give men faith and repentance he is not the authour of them For God doth nothing in time but what he decreed to doe before all time To exclude boasting it sufficeth not to say that God gives grace whereby we might believe if we will specially if we use our naturall gifts well for that makes ability to believe only to be of God and that in part procured by our selves but faith and repentance to be from the free use of our owne will whereby we are distinguished from others which believe not to whom God wished as well and who received as much grace from God perhaps more See Groven dissert de elect fid praevis But leaving that matter for the time to the objection the answer is plaine that as God commandeth wicked men to repent and believe so he testifieth what he doth desire and approve but with-holding the internall and effectuall working of his Spirit they will not repent through their perversenesse As it is a duty which God requireth so it is approved but without his grace it cannot be performed It is a certaine truth if the wicked doe repent unfainedly they shall be accepted but repentance is the gift of God which without his grace cannot be wrought As God commandeth repentance so he doth approve it but he approves not that men should glory in themselves because if they returne as he commands it is by his grace God testified to Cain what he approved Gen. 4 7. when Cain had not grace at that time to doe what God required nor did the Lord approve that he should glory in himself as if he could repent by his own power It may be asked to what end doth God invite and perswade wicked men to repent and believe if he give them not grace to believe if they will The latter part of that question must be explained for if this be the meaning that many men through their own default be left of God without grace sufficient to bring them to life eternall it is that experience it selfe confirmeth in many Infidels who have departed this life before they had means to come to the knowledge of Jesus Christ And if God may deny to some both meanes and grace sufficient to bring them to life eternall he may justly with-hold the graces of his Spirit from them that be called and invited in the Ministery of the word when grace is freely given and both the one and other be deprived through their owne default But if the meaning of that latter clause be that though wicked men should seek and truly desire grace yet God doth violently with-hold it from them then it is most false and implies a contradiction as if men without the grace of God could truly desire grace Now the end of this invitation may be considered according to the meanes and invitation it selfe and the will Duplex animi despositio ad fidem poenitentiam una fine qua non scil ut audiaâ—us Evâ—ngelium formaliâ— altera of God exacting of man what is good and acceptable and what in duty he oweth unto God and in this respect the salvation of the party invited is the end of the invitation or it may be considered according to the will of God whereby he doth not only ordaine and approve meanes to such an end but will so bring to passe that the effect shall follow or hereby he not only commands them to believe and others to further their salvation but willeth effectually to bring them to salvation and draw them unto him by the powerfull operation of his Spirit so he doth not will the salvation of all that be called As men are called to repent that they might live and God doth in calling them a vow it is his desire they would repent that they might live so the end of the
invitation is life and salvation This is manifest in that the Lord doth earnestly againe and againe call upon impenitent and obstinate sinners to repent and believe protesting that he desires not their death but rather that they should repent and live when yet in his just and dreadfull judgement he hardeneth their hearts for their perversenesse and rebellion that they cannot repent But in respect of the good pleasure of God not to give them grace to repent and believe which of his rich mercy he gives to others who have abused what they received no lesse perhaps more then they the end is to manifest his justice in them for the contempt of his grace For what God doth command intreat perswade and promise that he doth will as he doth command in â—reat perswade and promise it But as God doth justly denie that grace to one which of his free love he vouchsafeth unto another so he willeth to manifest his justice in the one sort and the riches of his grace in the other Lastly Some object that they that are invited must either have Christ he not dying for them or misse of Christ though they repented whereof the former would argue mutability that Christ should die for men and not die for them and the latter would be a breach of promise A conceit not much unlike drove Socinus to denie the prescience of God because whencesoever this prescience commeth it is altogether certaine and from that is necessarily gathered an antecedent necessity of all things which are done Socin Praelect cap. 8. And in the same forme and manner a man may reason from the prescience of God if God approve the repentance and faith of them whom he doth certainly foreknow to have no portion or benefit by the death of Christ then either if they repent they shall have no benefit which is contrary to his promise or if they have benefit then is God deceived neither of which can be admitted without blasphemie And the answer to both these cavils is one that certaine it is Christ died for them that believe and whosoever believeth in him truly and unfainedly shall have benefit by his death but we need not we cannot say Christ died for them for whom he died not or that God is changeable For it is as sure and true that they will not repent and believe for whom Christ died not The connexion is good if the reprobate doe repent and believe unfainedly they shall be partakers of the benefits of Christs death but the simple Propositions are both false the reprobates doe repent and they are partakers of the saving benefits of Christs death Carnall reasonings have brought forth strange monsters in Divinity and in this particular not a few It is good for us to acknowledge the wisdome justice goodnesse mercy and truth of God in all his wayes though we cannot wade into the depth of his counsels If men give themselves leave to reason thus against the protestations of the Lord why doth he intreat and perswade them to returne why doth he complaine that they will not come unto him if he give them not grace to come if they will if he doe not enable them Might they not plead as well against the fore-knowledge of God in the same manner if God certainly fore-know that men will not returne upon such invitation why doth he intreat againe and againe sending his Prophets early and calling upon them when by the refusall of such mercy they aggravate their sin and encrease their judgement Sure amongst men such a course would be accounted idle unlesse it was done for a further end One answer will suffice to both Objections but when shall we make an end if we give way to our ignorant and blind imaginations Now let us come to the second opinion which is that Christ died and by his death satisfied the justice of God for all that have believed doe believe or shall believe that they and they only are partakers of the saving benefits of Christs death The death and redemption of Christ they deny not to be sufficient for the salvation See Malder antisynod p. 23 24 Tapper in schol Lovan Art 6. Fr. Sonn l. 3. demonst Relig. Christ cap. 19. Heb. 13. 20. Zach. 9. 11. Mat. 26. 26. and 20. 28. Mar. 14. 24. Isa 53. 12. Luk. 22. 20 Heb. 9. 28. of all men nor that it is effectuall in many particulars to some that believe not sincerely but that if the will of God or the event be considered in respect of saving benefits it was peculiar to the faithfull For Christ the Mediatour of the Covenant of grace died for them only that be comprehended in the Covenant of grace His bloud is the bloud of the everlasting Covenant of the Covenant that God of his grace hath stricken with his Church and was shed for them that have been are and shall be called into that Covenant This is my bloud of the new Testament which is shed for many for remission of sinnes For many both Jews and Gentiles of which the Church was to be gathered Luke hath it which is shed for you and so it was shed for them and for many of the same spirituall estate and condition with them for many under the same Covenant The word many is used for all sometime Rom. 5. 15 16 19. but here it is used rather to distinguish them that be in Covenant from them that be cast off and them to whom remission of sins purchased by the bloud of Christ Heb. 2. 10 13. is sealed in the Sacrament from them to whom it is applyed The remission of sinne here spoken of is not put for remissiblenesse but actuall remission granted and received for remission in act and application whereof all are not partakers If all be taken for the common sort and poore of the people which yet may be questioned and cannot be proved by any passage of Scripture or shew of reason and our Saviour used that phrase to testifie his aboundant love and humility in that he shed his bloud for the poore and inferiour ranks of men in this world it makes nothing against the former interpretation For not many mighty not many noble but the poore and base of this world are called and admitted into 1 Cor. 1. 21. Covenant But the faithfull only be effectually in Covenant they that be in Covenant according to the outward administration doe professe the faith and in some degree are conformable in respect of conversation they that be truely and effectually in Covenant doe soundly and unfainedly beleeve When the Scripture speakes of them that be out of Covenant it saith they are not knowne of God neither doe they know God that is they are not regarded of God neither Isai 55. 5. Exod. 4. 10. Exod. 5. 1. Jer. 10. 20. Isai 63. 8. Hos 1. 10. Tit. 2 14. Col 1. 21. Gal. 4. 26. Rom. 4. 16. doe they regard him when of them that live in Covenant it stileth