The Sum of Sacred Divinity, Book 2 · Chapter 1
CHAP. I.
Of Chriſt.
BEfore wee enter vponuponThis is the ſumme of that Doctrine which we hauehave concerning God: The other followeth, concerning Immanuel, God with vsus. this part, becauſe Chriſt (the ſubiect it treateth of) aRom. 10. 4.is the end of the Law, ſomewhat would bee ſaid as an inducement to the principall, concerning the power, efficacie and vſe of the Law of GOD: for if ſuch bee the condition of all Mankind, as wee hauehave hitherto left them in, what ſhall wee ſay? Is there no means by any thing we can do, to attain vntounto ſaluation? No verily, there is not any: for bEpheſ. 2. 13.we are borne dead in ſinnes, and are by nature the children of wrath: accurſed eueryevery Mothers ſonne, and vnable of our ſelues, or by our owne ſtrength to get out of that curſe. It is true, the Law or Couenant of workes, is of ſufficient power and abilitie in it ſelfe to iuſtifie; for by it the Holy Angels that kept their firſt eſtate, are iuſtified in the ſight of God, and by it our Sauiour Chriſt was iuſtified: and ſo ſhould Adam and all his poſteritie hauehave beene, if they had continued in the obedience thereof: but in reſpect of our weakneſſe, who are not able to performe it, it is now become cRom. 8. 3. Gal. 3. 21.impoſſible for the Law to ſaue vsus. Wherefore the dRom. 3. 20: Gal. 3. 11.Scripture eueryevery where proclaymeth as a thing euident eforeign.and cleere, that by the Law no man is iuſtified before God: for, ſaith the Apoſtle, Gal. 3. 17. 18. The Law which was foure hundred and thirty yeeres after cannot diſanull the Couenant that was confirmed afore of God, in reſpect of Chriſt, that it ſhould make the promiſe of none effect. The meaning is, Abraham, foure hundred thirtie yeeres, before the giuing of the Law, was iuſtified by faith in the promiſe or couenant of Grace, which could not bee made void by the Law comming ſo long after; as it muſt, if the Law ſhould iuſtifie.
To what vſe then doth it ſerue for vsus that are fallen? It ſerueth for a threefold vſe:
Firſt, To ſhew and diſcouer ſinne, Rom. 3. 20. Therefore by the workes of the Law no fleſh ſhall be iustified in his ſight: for by the Law commeth the knowledge of ſinne, Rom. 7. 7. I had not knowne ſinne but by the Law; for euen luſt I had not knowne, if the Law had not ſaid, Thou ſhalt not lust.
Secondly, Through corruption of our nature, who are ſharpeſt ſet to doe things forbidden, to increaſe and ſtirre vp ſinne within vsus, Rom. 7. 8, 9, 10, 11. But ſinne taking occaſion by that Commandement, wrought in me all luſt: for without the Law ſinne was dead, but I liued without the Law once: But when that Commandement came, and was truly vnderſtood of me, ſinne reuiued, and I dyed: And the Commandement which was for life, was found to mee to be vntounto death: for ſinne taking occaſion by that Commandement, deceiued me, and thereby ſlue mee.
Thirdly, By pronouncing againſt vsus the iudgement and condemnation fRom. 3. 9.due vntounto ſin, to driue vsus to ſeeke Righteouſneſſe, and thereby Saluation in another, that is to ſay, in Chriſt, For Chriſt is the end of the Law for Righteouſneſſe to eueryevery one that beleeueth, Rom. 10. 4. So, gGal. 3. 22, 23, 24.The Law ſhutteth all men vnderunder ſinne, not that they ſhould periſh, but that the promiſe by Faith in Ieſus Chriſt, might be giuen to thoſe that beleeue. And thus are wee led by the hand to the ſecond part of this moſt holy Doctrine, the Doctrine concerning Chriſt, and the ioyfull and glad tydings of Saluation in and through him.
In ſpeaking of Chriſt, we are to handle both his PerſonImmanuel (God with vsus) is in one perſon, and his Office. And firſt, his Perſon: In regard wherof, the Scripture giueth him the Name of hEſay 7. 14. Mat. 1. 23.Immanuel, God with vsus, or God-man: The true Iehouah, Coeſſentiall and Conſubſtantiall with the Father and the holy Spirit: true man, of our very nature and ſubſtance.
Wherefore in his Perſon are to be conſidered,
Firſt, The two diſtinct natures.
Secondly, The vnion of them into one Chriſt.
The two diſtinct natures,the Sonne of God. Samoſetanus held, that Chriſt was not before hee tooke fleſh. Patropaſſians held, that the Father tooke fleſh and ſuffered.are his Deitie, and Humanitie, his God-head or Diuine Nature, being not the Perſon of the Father (who was not incarnate) nor of the Holy Ghoſt, but of the Sonne; as it is confeſſed by all, (as many as admit the diſtinction of perſons) and euident by the Scripture, Gal. 4. 4. When the fulneſſe of time came, God ſent downe his Sonne made of a woman, &c. Iohn 3. 16. God ſo loued the World, that hee gaue his onelyonly begotten Sonne, &c. This is alſo the confeſſion of PETER, Mat. 16. 16. Thou art the Sonne of the Liuing God, and infinite other places. Whatſoeuer therefore is diſputed before, concerning the God-head of the Sonne, and his eternall Deitie, falleth into this Man Chriſt Ieſus.
And this nature doth of it ſelfe make a perſon, ſupporting and holding vp the Manhood, that wholy is & ſubſiſteth in the perſon of the God-head. Wherefore that which is ſaid, Iohn 1. 14. The Word became fleſh, is expounded, Heb. 2. 16. to be, by taking it to his God-head, therein to hauehave the being and ſubſiſtence, and of the ſame to be ſupported and holden vp for euer.
The other nature is his Humanitie,and very man. Marcian and Valentinus taught, that Chriſt tooke his bodie from Heauen, and paſſed thorow the Virgin, as water thorow a Pipe, or that he tooke it out of the Ayre; and ſo denyed the truth of his humane nature.in that hee was perfect man, of the very fleſh of Marie. So we reade, Rom. 1. 3 Made of the Seed of DAVID according to the fleſh: that is, his humane nature: and Heb. 2. 16. He tooke not to (his Godhead) the nature of Angels, but the Seed of ABRAHAM. Againe, Galat. 4. 4. he is ſaid to be made of a woman: the Prepoſition (of) noting her very ſubſtance and fleſh. And this is it that was prophecied long before, that iGen. 3. 15.the ſeed of the woman ſhould tread downe the head of the Serpent. And that kPſal. 132. 11. Acts 2. 30.of the fruit of DAVIDS Loynes God would rayſe vp Chriſt, as touching the fleſh. Wherefore to make this more manifeſt, he is called Shilo, that is, the After-birth of IVDA, Gen. 49. 10. and is ſaid to hauehave opened the Virgins wombe, Luke 2. 23. Hee was therefore made of the Seed of Dauid, and was a Plant of the Roote of Ieſſe, a perfect man (conſiſting as all other men doe) of a bodie and ſoule, indued with the faculties of vnderſtanding and will. That hee had a bodie, it is plaine, Heb. 10. 5. A bodie thou haſt fitted for mee. That it was a true bodie, fleſh and bones, appeareth, Luke 24. 39 euen after his Reſurrection. See mine hands and my feete: for it is I my ſelfe, handle mee and ſee: for a Spirit hath not fleſh and bones, as ye behold me to hauehave.
Of his ſoule lMat. 26. 38.the Holy Ghoſt ſaith, His Apollinaris thought that Chriſt tooke a bodie onelyonly, and not a ſoule, but that his God-head ſtood in ſtead of a ſoule.ſoule was heauie vntounto death. And hee himſelfe, Father, mLuke 22. 46.into thy hands I commit my ſpirit. And when he had ſaid ſo, he dyed. Now this could not poſſibly fall into the God-head, which is not ſubiect to any paſſion, was not, nor could not be ſeuered from the bodie, ſeeing it is eueryevery-where. Therefore it muſt needs be meant of that part of mans nature, which properly wee terme the ſoule. According whereunto he attributethMonothelites, which hold there was but one will in Chriſt. vntounto himſelfe a will, and that diſtinct from the will of his Father, Not nMat. 26. 39.as I will, but as thou wilt. So he is ſaid to hauehave an Vnderſtanding, Luke 2. 47. They maruailed at his anſweres, and at his vnderſtanding.
And in both theſe parts was he ſubiect to oHeb. 4. 15. & 2. 14.all humane frailties and imperfections, without ſinne; In his bodie to pMat. 4. 2.hunger, qMar. 4. 38.ſleepe, rIohn 4. 6.wearineſſe, ſMarke 3. 9.wringing, tIohn 20. 25. & 19. 37, 38.piercing, wounding, and death it ſelfe; uLuke 2. 52.growing in height and ſtature as other mens bodies grow; finite, and circumſcribedVbiquiſts, that would hauehave his bodie to be eueryevery-where. Papiſts, that would hauehave it to be in many places at once. in place; that when hee was in one, hee was not in another, but xIohn 20. 19.remooued from place to place, being yMark. 16. 19. Acts 1. 9. Luke 21. 27.taken vp, and corporally aſcending into Heauen, from zMat. 25. 31. Acts 1. 11.whence hee ſhall corporally come downe againe. In his minde he was ſubiect to ignorance of ſome things (but not ſinfull ignorance:) for he grew aLuke 2. 52.and increaſed by degrees in Wiſdome: bHeb. 5. 8.He learned obedience by the things hee ſuffered; yea, of ſome things hee had no knowledge at all, as it may be probably gathered out of Mar. 11. he had not: cMar. 11. 13.of the Fig Tree, whether it had any fruit or no: dMar. 13. 32.of the day & houre of Iudgement: in his ſoule hee was ſubiect to all kinde of naturall paſſions, eIohn 11. 4, 35not ſinfull: louelove, fHeb. 5 7.feare, gMar 3. 5.griefe, anger, hMat. 9. 36. & 14 14.pittie, iIohn 11. 15.ioy, kMar. 10. 14.indignation, lIohn 11. 33.trouble of heart, mMat. 8. 10. Mar. 6. 6.wondering, nIohn 11. 27.perplexitie, oMat. 26. 37.heauineſſe, pMar. 14. …3.amazement.
The difference of ChriſtsHebion, Cerinthus, and others ſaid, he was conceiued by ordinarie procreation of man and woman, as other men are. humane nature from all other mens, ſtandeth in this, that hee was not conceiued according to the ordinary procreation of man and woman, but of a Virgin: and therefore by the immediate power of the Holy Ghoſt, not begetting him of his owne ſubſtance, as fathers doe their children, but by his Almightie Power framing and faſhioning the ſame, after a wonderfull manner miraculouſly, and without mans helpe, in the wombe of Marie.
That ſhe was a Virgin, the Storie is plaine, qMat. 1. 23.Mat. 1. according as it was rEſay 7. 14.long before prophecied: Behold, that Virgin ſhall conceiue and beare a Sonne. The ſforeign.word in both the Tongues ſignifieth one hidden & vnknowne vntounto a man. And fondly doe the Iewiſh Rabbins pretend the place, tPro. 30. 19.Prou. 30. to delude the truth of this Interpretation, which indeed doth confirme and giuegive ſtrength vntounto it: for when Salomon ſaith, The way of a man in a uforeignMaide: Is it not plaine, that hee ſpeaketh by an Ironie, meaning a Strumpet, of that brazen fore-head and ſo impudent, as notwithſtanding her filthineſſe, will needs goe for as good a Mayde as the beſt? Therefore he addeth in the next Verſe, Shee eateth, and then wipeth her mouth, ſaying, I hauehave done none iniquitie: yea, this ſeemeth, though more obſcurely, to hauehave beene pointed at in that promiſe, The ſeed of the woman ſhall tread downe the head of the Serpent: for in ſaying, the ſeed of the woman, and not of the man, who in the ordinarie courſe of generation hath the firſt and chiefeſt place; what can elſe bee meant, but a wonderfull and ſtrange conception of a woman, without the helpe of man? And of this interpretation, Eſay may bee the Authour, who doth not ſay ſimply, A Ʋirgin ſhall conceiue: but that Virgin; that is to ſay, that Virgin, ſo famouſly and ſo long before ſpoken of to Gods people, of whom, as touching the fleſh, Chriſt ſhould come: which no other Scripture but this doth warrant.
Laſt of all, the efficient and worker of this ſo wonderfullby the Holy Ghoſt. a conception, is expreſſed, Mat. 1. 20. That which is conceiued in her, is of the Holy Ghoſt. And l…ſt you ſhould take (of) here, for the materiall cauſe, which is repugnant to the Diuine Nature of the Spirit of God, and ouerthroweth the true humane Nature of our Sauiour Chriſt; the Angell, Luke 1. 35. declareth the whole order and manner of this conception, The Holy Ghoſt ſhall come vponupon thee, and the power of the moſt High ſhall ouer-ſhaddow thee.
Next is the vnion ofWho is alſo theſe two Natures:Neſtorius deuided the Perſon, and made two perſons; one, God; the other, man. Eutyches confounded the two natures, and made them but one, attributing to the Man-hood all the properties of the God-head; as to be vncreated, omnipotent, euerywhere, &c. and to the God-head; to be ſubiect, to ſuffer, and whatſoeuer elſe belongeth to the humane Nature. Both which, in the firſt moment of his Conception, inſeparably knit together, and ſtill remaining in ſubſtance, propertie, and action diſtinct one from other, and each keeping his ſeuerall and proper qualities; make one Perſon, Ieſus Chriſt, as the ſoule and bodie perſonally conioyned, make one man. A Myſterie of all Myſteries, that a man ſhould make one Perſon with GOD, whom the glorious and bleſſed Angels are not able to behold, and yet cleerly and manifeſtly taught in the Scriptures, xforeign.Heb. 2. 16. For he tooke not to an Angellike nature, but hee tooke to the Seed of ABRAHAM.
This taking to, which muſt needs bee meant vntounto his God-head, doth it not moſt manifeſtly ſhew a diſtinction of the Natures, not a drowning or ſwallowing vp of either, againſt Eutyches, and againe, a perſonall vnion of them in an vnſpeakeable ſort, againſt Neſtorius? The place to the yCol. 2. 9.Coloſſ. 2. 9. as it ſpake before for the God-head of Chriſt: So it ſpeaketh for the vnitie of his natures. For in him, (that is, in Chriſt, whom he oppoſeth to thoſe traditions of men) dwelleth all the fulneſſe of the God-head bodily. When he ſaith, In him dwelleth the God-head, hee diſtinguiſheth two Natures; one, the God-head dwelling; the other, the man, in whom it dwelleth. By which phraſe of dwelling, alſo he noteth not an abode for a time, but a perpetuall habitation; for which cauſe he vſeth the preſent time. And adding bodily, hee ſignifieth, that the ſame is not by communication of his power and vertue, (in which ſence, God is ſaid to dwell in all his Saints:) nor in a Sacramentall manner (as God is ſaid to dwell in his Temple;) but by a ſubſtantiall and perſonall vnion of both Natures making one Chriſt. Therefore Paul vntounto the Romanes, ſpeaking of both apart; his Manhood firſt, and then his God-head, afterwards knitteth them in one IESVS CHRIST; zRom. 13. 4.concerning his Sonne, made of the Seed of DAVID, according to the fleſh, mightily declared to bee the Sonne of God, as touching the Spirit of Sanctification, by riſing from the dead, euen IESVS CHRIST our LORD. Againe, aRom. 9. 5.that CHRIST, as touching the fleſh, came from the Father, being alſo ouer all God to be bleſſed for euer. And 1. Peter 3. 18. CHRIST was put to death, as touching the fleſh, and quickened, touching the Spirit.
To conclude, this was plainly fore-told by the Prophet Eſay 7. 14. that hee ſhould be EMANVEL, that is, God with vsus. Wherefore that of Iohn 1. 14. The Word became fleſh, and whatſoeuer other ſpeeches like to that, may not be vnderſtood of a confuſion, but of an vnion of the natures: and as the natures themſelues are not mingled, no more are their properties, it being impoſſible that the properties of one nature ſhould agree vntounto the other; for as the God-head cannot die, no more can the Man-hood be infinite, omnipotent, eueryevery-where, &c.
By reaſon of the vnion of theſe natures into one perſon, theſe two things follow:
Firſt, Beſide that touching the Deitie, he is the Sonne of God by nature, (In which reſpect hee is indeed moſt properly called the Sonne; the bHeb. 7. 3.Apoſtle witneſſing that He was without Father, according to his Man-hood, and without Mother, according to his God-head) hee is alſo in his humanitie, the Sonne of God by this perſonall vnion, Luke 1. 35. That holy One that is borne of thee, ſhall be called, The Sonne of God. And yet for all that, there is but one onelyonly Sonne of God, not two, though the ſame, by reaſon of this perſonall Vnion, bee in two reſpects the Sonne.
Secondly, Hereof it is, that hee is to bee adored of all his Creatures, euen the holy Angels, Heb. 1. Let all the Angels of God worſhip him. Phil. 2. 9. Therefore God did alſo exceedingly exalt him, and gaue vntounto him a name aboue all names, that al the Name of IESVS, eueryevery knes ſhould bow, of things in Heauen, and vponupon the Earth, and vnderunder the ground.
Thirdly, Hence groweth a borrowed manner of ſpeech, which the Learned in other Profeſſions call Synedoche: Diuines for the moſt part, The cforeign.communication of properties: whereby ſometimes that is attributed to whole Chriſt, which agreeth to him but in reſpect of one of his natures: As when wee ſay, d1. Cor. 15.Chriſt ſuffered, was crucified, dead and buried, wee meane it of his Man-hood onelyonly, not of the Godhead, which could not ſuffer, when he ſaith of himſelfe, eIohn 8. 58.Before ABRAHAM was, Iam; this is to bee vnderſtood of his God-head onelyonly, not of his Man-hood which came of the Seed of Abraham.
Sometimes it is ſpoken of ſome one nature, which agreeth to his whole perſon, as that of the Apoſtle, There f1. Tim. 2. 5.is one Mediator betweene God and men, the Man CHRIST IESVS, meaning he which is ſo God, as hee is alſo Man.
Sometimes of one nature, which fitteth not that, but the other: As when the Apoſtle ſaith, g1. Tim. 3. 16.God was taken vp in Glorie. h1. Cor. 2. 8.If they had knowne him, they would not hauehave crucified the Lord of Glorie. iActs 20. 28.God hath purchaſed his Church by his bloud. And when our Sauiour ſaith, kMar. 13. 23.The Son himſelfe knoweth not of that Day of Iudgement; who ſeeth not, that it is ſpoken of Chriſt, by the Name of God, which belongeth but to his Man-hood? Againe, in ſaying, lIohn 3. 13.The Sonne of man which is in Heauen, hee giueth to himſelfe, as Man, that which appertayneth to the God-head.
But note this phraſe of ſpeech, or communication of properties, hath place in the Name of mThe Learned ſay, in concreto, not in abſtracto.(God) and (Man) not of the God-head, and Man-hood: Therefore as it is moſt certaine, againſt Neſtorius, deuiding the perſon, that the Man Chriſt was God, and therefore eternall (not in his Man-hood, but in his God-head) that Chriſt God was alſo Man; and therefore crucified, taken vp into Heauen, &c. not in his God-head, but in his Man-hood: So it is moſt wicked and blaſphemous to ſay, that the Man-hood of Chriſt is his God-head, vncreated, omnipotent, eueryevery-where, &c. or that his God-head is his Man-hood, ſubiect to ſuffer, &c. as Eutyches did, confounding the natures.
Thus farre of the perſon of Chriſt, who it was neceſſarie ſhould indeed be man.
Firſt, That God might be pacified in that nature that had offended.
Secondly, that hee might vndergoe the puniſhment due to ſinne, which the God-head, free from all ſuffering, could not: And therefore alſo it was neceſſarie hee ſhould hauehave a ſoule, and not his God-head ſtand in ſtead of a ſoule: for our ſoules muſt hauehave periſhed euerlaſtingly, except his ſoule had ſuffered for them.
Thirdly, That he might be a fit Interceſſor for vsus, hauing taſted of our miſeries. All this the Apoſtle teacheth, Heb. 2. from the tenth Verſe, to the end of the Chapter, ſetting forth moſt notably the rich and plentifull comfort that we reape from hence, by many goodly Arguments. And Heb. 4. 15. hee ſaith, Wee hauehave not an High Prieſt that cannot ſuffer together with vsus in our infirmities, but one that was tempted in all things like vntounto vsus.
Againe, it was neceſſarie he ſhould be God:
Firſt, Becauſe none but God could reueale vntounto vsus the will and pleaſure of God: For none hath aſcended into Heauen, but the Sonne of man that deſcended from Heauen, and is in Heauen, Iohn 3. 13. that is to ſay, No man euer did, nor by nature can attayne to the true knowledge of heauenly things, but hee that is alſo God, to wit, the Sonne, the eternall Wiſdome of the Father, as Iohn alſo ſaith, No nIohn 1. 18man hath ſeene God at any time, the onelyonly begotten Sonne of God, which is in the boſome of the Father, that is, of one nature and eſſence with him, hee hath reuealed him.
Neither had hee beene able to ſuſtayne the infinite wrath of God due to our ſinnes, much leſſe to ouercome it, if himſelfe had beene but a finite nature.
Yea, meete it was hee ſhould be the Sonne of GOD: for being ſo by nature, hee is able to beſtow this priuiledge on thoſe that beleeue, to bee the ſonnes of GOD by adoption, Iohn 1. 12.
The Vnion of both natures into one perſon was alſo neceſſarie.
Firſt, That in him God and Man, wee might ſee and behold the Father: for ſeeing God in his owne eſſence and nature is inuiſible, and no conceit can poſſibly bee framed of him: the Apoſtle ſheweth, that for the ſtaying of our faith, and that our minde and vnderſtanding might hauehave ſomewhat to reſt vponupon, we hauehave Chriſt oCol. 1. 15.the Image of the inuiſible God, the pHeb. 13.brightneſſe or reſplendence of his Glorie, and the ingrauen forme of his Perſon, whom whoſoeuer ſeeth, ſeeth the Father alſo, as he himſelfe ſpeaketh, Iohn 1. 2. For the Sonne being q1. Tim. 3. 16.God himſelfe, the ſecond Perſon in Trinitie, manifeſted in the fleſh, is as a Glaſſe, in whoſe ſubſtantiall and viſible Glorie, as hee was made Man, the Father giueth vsus to ſee, and almoſt to grope and feele his owne infinite Maieſtie and LoueLove that cannot be comprehended; without whom if we looke vponupon God, wee ſee indeed ſome ſmall ſparkes of Glorie to terrifie and amaze vsus; but in Chriſt God and Man, we behold the liuely and expreſſe face of God, not any more as a fearefull and terrible Iudge, to affright vsus, but as a moſt gracious and louing Father, to comfort and refreſh vsus.
Secondly, That thereby the obedience of Chriſt performed in the Man-hood, might be of infinite merit, as being the obedience of God himſelfe, 2. Cor. 5. 12. Him that knew not ſinne, he made to be ſinne for vsus, that we might be made the righteouſneſſe of God in him.
After the perſon of Chriſt, followeth his Office ofChriſt or Anoynted. Mediation, to ſet vsus at one with God, whereof the Apoſtle ſpeaketh, 1. Tim. 2. 5. There is one Mediator betweene God and men, the Man Christ Ieſus.
In this Office of Mediation, three things may bee conſidered.
Firſt, The perſons both of the Mediatour and of thoſe for whom Mediation is made.
Secondly, The point and propertie of the office of Mediation.
Thirdly, The meanes to effect it.
The Mediator is Chriſt, the Sonne of God, whom his Father in his infinite Wiſdome, Goodneſſe and MercieMercy, prouiding a meanes, when there was no other meanes left in Heauen or vponupon the Earth to ſaue vsus, ſent downe his owne Sonne in the likeneſſe of ſinfull fleſh, to ſaue all Beleeuers: whereupon it is not onelyonly ſaid, that Chriſt died, but that he was rRom. 4. 25. & 8. 32.deliuered vp to death for vsus: the exceeding meaſure of whoſe MercieMercy and LoueLove in this behalfe, is commended in the Scripture by two circumſtances; one is, the giuing of his Sonne, his onelyonly Sonne, his beloued Sonne, for our Redemption. ſ1. Iohn 4. 9.In this, ſaith the Apoſtle, was the louelove of God manifeſted towards vsus, that he hath ſent his only begotten Sonne into the World, that we ſhould liue by him. And our Sauiour Chriſt in tIohn 3. 16.IOHN, God ſo loued the World, that hee gaue his onelyonly begotten Sonne, that whoſoeuer beleeueth in him, ſhould not periſh, but hauehave euerlaſting life.
The ſecond, is the time of this giuing of his Sonne for vsus, euen then, when we were his enemies. This the ſame Apoſtle ioyneth with the former: uIohn 4. 20.Herein is louelove, not that we loued God, but that he loued vsus, and ſent his Sonne a Propitiation for our ſinnes.
But moſt notably doth Paul vntounto the Romanes inlarge this circūſtance: xRom. 5. 6, 7. 8, 9, 10.For Chriſt, when yet we were of no ſtrength, in his time dyed for the vngodly. Verily for a righteous man one would ſcarce dye: peraduenture for a man that hath beene beneficiall and good vntounto him, ſome man would indure to dye. But God commmendeth his louelove to vsus that when we were yet Sinners, Chriſt dyed for vsus: for if being enemies wee were reconciled to God through the death of his Sonne, how much more being reconciled, ſhall we be ſaued? WhereforeCalled of his Father, he thruſt not himſelfe into this Office of Mediation, but had the warrant of a lawfull calling for it: for yIohn. 6. 27.him (as hee ſpeaketh of himſelfe) hath God the Father ſealed. And the Apoſtle to the Hebrewes, zHeb. 5. 4, 5, 6,No man taketh this honour to himſelfe, but hee that is called of God, as was AARON. So alſo Chriſt did not take this Honour to himſelfe, to become a High Prieſt, but he that ſpake vntounto him, Thou art my Sonne, this day hauehave I begotten thee, gaue it him; as alſo in another place he ſaith, Thou art a Prieſt for euer, after the order of MELCHISEDECH, for this cauſe he is called an Apoſtle, Heb. 3. 1. and the Angell of the Couenant, Malach. 3. 1. And Nicodemus, though hee knew him not aright, acknowledgeth that he was a Teacher come from God, Iohn 3. for how elſe might any man preſume to ſet his hand vntounto ſo great a worke? Therefore the Prophet ſaith, aIer. 30. 31.His Noble one ſhall be of him: And I will make him to approch, that he may come neere vntounto me: for who is hee that can promiſe in his heart to draw neere vntounto me, ſaith IEHOVA? that is, (as the Apoſtle ſpeaketh to the Hebrewes) bHeb. 5. 4.Who can take this honor to himſelfe, but Chriſt, who is called of God, and made our King and Prieſt?
It ſtandeth (as eueryevery other lawfull calling doth) on two parts:
Firſt, Gifts, and Graces neceſſarie for the diſcharge of his Office, which God neuer ſeuereth from his callings.
Secondly, A ſolemne inueſting of him vntounto his place. Both which concurre in Chriſt, Eſay 61. The Spirit of the Lord IEHOVA is vponupon me: therefore IEHOVA hath anoynted mee, to preach vntounto the poore: he hath ſent me, &c.
Of his Graces the Pſalmiſt ſaith, cPſal. 45. 8. Heb. 1. 9.God hath anoynted thee with Oyle of gladneſſe aboue thy fellowes: for being the dPro. 8. 12.Wiſdome of God, and in the eIohn 1. 18.boſome of his Father, how can hee bee without any Grace requiſite for him that ſhould be a Mediator?
And neceſſary it was hee ſhould thus bee called and appointed, that wee might bee out of doubt of GODS acceptance of that which Chriſt hath done for vsus, being his owne ordinance and appointment, and of his good pleaſure to ſaue vsus through him: whereupon the Apoſtle calleth him fEpheſ. 5. 1.an offering and ſacrifice of a ſweet ſmelling ſauour to God: without which, all his ſufferings had bene in vaine.
But albeit his Office of Mediation in Gods appointment were before all eternitie, yet actually it beganneeuer ſince the fall of Adam, vponupon Adams fall comming after the Couenant of workes, which was from the beginning, aſſoone as Angels and men were made, when as yet the purpoſe of God to ſaue vsus through Chriſt, lay hid within himſelfe, which firſt hee reuealed in Paradiſe aſſoone as man had fallen: The gGen. 3. 15.ſeed of the woman ſhall breake the head of the Serpent.
Hereupon wee finde him inueſted into the place, not onelyonly after he had taken fleſh, when a voyce came from Heauen, ſaying, hMat. 3. 17.This is my welbeloued Sonne, in whom I am well pleaſed, but before his comming into the World, by him that ſware, iPſal. 110. 4. Heb. 5. 6.Thou art a Priest foreuer, after the order of MELCHISEDECH: And againe, kPſal 2. 7. Heb. 1. 5.Thou art my Sinne, this day begate I thee.
In regard partly of his calling to the Office of Mediation, partly, of the Graces that God his Father did adorne him with, hee is named Chriſt, that is to ſay, Anoynted: and becauſe alſo of Gods euerlaſting Decree, it is ſaid, Prouerbs 8. 23. He was anoynted before the World.
This Office of Mediation belongeth to whole Chriſt,to be a Mediator. not to any one ſeuerall nature, in that great worke of our Redemption, the Man-hood being aſſiſted of the God-head, and the God-head in an vnſpeakable manner working by the Man-hood. So whole Chriſt is called lHeb. 3. 2.The Apoſtle and high Prieſt of our Profeſſion, mEph. 2. 13, 14our Peace, n1 Cor. 1. 29, 30our Wiſdome, Righteouſneſſe, Sanctification and Redemption, and finally, oRom. 1. 4.Our Lord and pEph. 1. 20, 22Head of the Church. An Office ſo appropriate vntounto him, that there neither are, nor can be any more: the Apoſtle telling vsus, that he hath a Prieſthood, qHeb. 7. 24.which cannot paſſe vntounto any other, but remayneth in himſelfe for euer. And Acts 4. 12. There is no other name giuen vsus vnderunder Heauen, whereby we may be ſaued. Therefore he proclaymeth of himſelfe, I am rIohn 14. 6.the Way, I am ſIohn 10. 7.the Doore.
Touching the parties for whom Chriſt is a Mediator;betweene God and men, this benefit is proper to Mankinde: Neither the Angels that fell, are redeemed by him, whoſe fall being with a high hand, preſumptuouſly and without temptation, can neuer bee repayred: and therefore our Sauiour ſaith, Mat. 25. 41. that Hell fire is prepared for the Deuill and his angels, neither are thoſe that ſtand, vpholden by Chriſt as Mediator: for hee tooke not their ſeed or nature: wherefore thoſe places, Epheſ. 1. 10. That he might gather into one bodie all things in Chriſt, both the things in Heauen, and the things vponupon the Earth. And Coloſ. 2. 10. It pleaſed God to reconcile through him all things vntounto himſelfe, both the things vponupon Earth, and the things in Heauen … not to bee vnderſtood of the Angels, but of the Sa… and bleſſed Spirits now deceaſed.
Mediation, as the Apoſtle doth define it, Gal. 3. 20. is to ſet at one, parties that are at variance. Wherefore the very point and propertie of Chriſts Office of Mediator, or that wherein it ſtandeth, and whereunto all the parts doe tend, is the reconciling of the World, to bring them againe into fauour with God his Father, and to the recouerie of his former louelove, as it is ſaid, 2. Cor. 5. 19. God was in Chriſt, reconciling the World vntounto himſelfe. And Rom. 5. 10. When we were enemies, wee were reconciled vntounto God by the death of his Sonne. This was the foote of the Angels Song, Glorie to God in the higheſt Heauens, on Earth Peace, Good will towards men, Luke 2. 14. It was the tActs 10. 36.ſumme of our Sauiour Chriſts Embaſſage, Comming, he preached Peace vntounto vsus, Epheſ. 2. 17. And thereupon the Goſpell is called, u2. Cor. 15. 18, 19.The Word or Miniſterie of reconciliation, xEpheſ. 6. 15.The Goſpell of Peace, &c.
The meanes whereby hee worketh our Peace, is byof a couenant, making of a Couenant betweene God and vsus: wherevpon he is called, The Mediator of the New Teſtament, Hebrewes 12. 24. and The Angell of the Couenant, Malachie 3. 1.
In this Couenant I obſerue the end and fruit, the ſubſtance or foundation, the meanes or the condition, and the extent of the Couenant.
The end or fruit, is the ſauing of our ſoules: So theto ſaue, Apoſtle doth expreſſe it, Heb. 9. 5. Therefore is Chriſt the Mediator of a new Couenant, that through death comming betweene for the redemption of the tranſgreſſions that were in the former Couenant, they that are called, may receiue the promiſe of an euerlaſting Inheritance.
Chriſt himſelfe is the foundation and ground-workethrough faith in him, of this Couenant, Eſay 49. 8. and the ſubſtance of all the Goſpell, as the Apoſtle defineth, Rom. 1. 1, 2, 3, 4. and in …other places.
The meanes to make the Couenant effectuall vntounto vsus,(that is, by apprehending of the Couenant) is Faith, the condition of the Couenant; Beleeue in the Lord Ieſus Chriſt, and thou ſhalt bee ſaued, Acts 16. 31.
Touching the extent of the Couenant, all Mankindecertaine few men, whom God his Father hath choſen. are not partakers of this benefit, but ſome certaine men onelyonly: which certaine men, though wee cannot certainly define the number, are but a handfull, in reſpect of the great multitude of thoſe that periſh, being elect before the World was, and giuen vntounto Chriſt: that in time, through faith incorporated into him: and becomming one with him, they might, as members, make that Bodie, whereof hee is the Head: and ſo bee quickened by his Spirit vntounto euerlaſting life. And this election of ſome, neceſſarily implyeth the reiecting of other ſome. Wherefore here the whole doctrine of Gods holy Predeſtination is ſummarily comprehended: A matter aboue all other, moſt religiouſly and ſoberly to be dealt in: not ſo much for any hardneſſe that is in it (which if wee keepe within the bounds and limits of the Word, is eaſie enough to bee conceiued) as in regard partly of the curiouſneſſe of men, prying without all reuerence into the ſecret Counſels of God, and climbing vp by other ſteps then himſelfe hath hallowed, and partly of their owne corrupt affections, who either ſwelling with Pride, or caſt downe with feare, can hardly keepe along the coaſt of this Doctrine, without wrecking themſelues, either at the Rockes of Preſumption, or the Flats of deſperation. Wherefore, to auoyd both theſe extremes, wee are to hold ſuch a middle courſe, as may not be after the randome of our owne wit, but at the direction of God in the wiſedome of his Word: for as for them that thinke this Doctrine is not at all to bee taught vntounto the people, it is manifeſt that they erre very groſſely, this being, as the reſt, one part of the reueiled will of GOD, whereof yDeut. 30. 29.Moſes ſpeaketh to the people, T… things belong to IEHOVAH our God, but the reueiled things to vsus and our children for euer. And, as the zRom. 15. 4.Apoſtle ſaith, Whatſoeuer things are written, are written for our profit, that by patience and comfort of the Scriptures (which cannot be without knowing of them) we might hauehave hope. This being written by the ſinger of GOD in the Table of his Word, muſt needs hauehave a place in that number amongſt the reſt. And the ſpeech aIohn 5. 30.of our Sauiour Chriſt is generall, willing vsus to ſearch the Scriptures for whatſoeuer things they beare record of. What? That the Apoſtle Paul, writing to the bChap. 9. 10, 11Romanes, doubteth not to debate this Argument at large, diſcourſing of all the ſecrets and myſteries thereof, the cauſes, effects, &c. And in the Epiſtle to the cEpheſ. 5.Epheſians, he layeth it as the foundation and ground-worke whereupon to build the Doctrine of Faith and Holineſſe of life: Nay, Moſes himſelfe, who, for the groſſe conceit and rudeneſſe of the Iewes, kept backe the creation of the Angels, and their fall, and many other Myſteries; yet how dDeut. 4. 37. & 7, 8, 9, 10. 14. & 73. 5.oft doth hee deale with this? The Diſciples of Chriſt were not cIohn 16. 12.able to beare many things, which hee was to vtter vntounto them; yet hee paſſeth not by this Doctrine, when fLuke 10. 20.hee biddeth them to reioyce that their names were written in Heauen: yea, and both the points of Election and Reprobation hee plainly ſetteth forth, Mat. 25. 34. and 41. This will bee yet more euident, if we call to minde the manifold vſe of this Doctrine, being the Roote of all Pietie, and the Baſe of all our comfort, then the which, none more highly exalteth the glorie of God in his MercieMercy and Iuſtice, nor throweth downe the pride of man more lowe, as in the proceſſe (Chriſt aſſiſting) more fully ſhall appeare.
Wherein, for a better light of that which followeth, it is neceſſarie I ſhould firſt define Predeſtination. Predeſtination is one principall branch of Gods purpoſe, or eternall Decree concerning the finall eſtate of the moſt excellent creatures, Angels and men: The parts whereof are, Election and Reprobation: Election, which is of ſome certaine ones vntounto Saluation: of men, but few, in reſpect of thoſe that are to periſh. Reprobation, which is of ſome certaine ones vntounto damnation. The waight and degree of both, aſwell of glorie as of ſhame, to ſome in a leſſe, to ſome in a greater meaſure.
To explaine this a little better, God, who onelyonly is eternall, the Father, Sonne and holy Spirit, purpoſing before all times the glorifying of himſelfe, as is moſt meet, and the declaration of thoſe wonderfull things that are in him, which by no other way then this could be made knowne, appointed firſt, beſide the ſetting forth of his power, patience, hatred of ſinne, louelove of righteouſneſſe, and other vertues, to manifeſt the riches of his MercieMercy in certaine both Angels and men, knowne vntounto himſelfe who ſhould be ſaued; and in like ſort, the greatneſſe of his Iuſtice in certaine, both Angels and men to bee condemned: wherein, in looking to nothing elſe either preſent or to come, within vsus or without vsus, in Heauen or in Earth, but to himſelfe alone, hee choſe vsus of his free good-wil and pleaſure. After which (for men themſelues, the All-wiſe God much more, aduiſe of nothing but they ſet the end before them, and firſt the end, then the meanes concurring to it.) After this therefore, in order of the cauſes, not in courſe of time (all his purpoſes being from eternitie, and none before or after other) hee purpoſed to create them both holy and righteous, like vntounto himſelfe, who hauing free-will to imbrace either good or euill, and a nature ſubiect to temptation, ſhould of their owne accord voluntarily fall away, thereby ſubiecting themſelues to his wrath and indignation.
Firſt, of the Angels, thoſe onelyonly appointed to deſtruction, whom hee neuer would repayre. The reſt hee did decree to eſtabliſh by his Grace, that they might not loſe their ſtanding, but abide faſt for euer in that integritie which at the firſt he gaue them.
Touching Mankinde, who were wholy to fall in Adam, for thoſe whom he did ſelect and ſeparate to bee ſaued by his MercieMercy, he purpoſed in the louelove he bare them, not to ſpare his owne onelyonly Sonne, the Sonne of his LoueLove moſt deare vntounto him, but to ſend him into the World, to take vponupon him our fleſh: In whom adopting vsus for his ſonnes, being by faith in graffed into him, and made one together with him, hee would in his good time beſtow freely, through Grace, Wiſedome, Righteouſneſſe, Sanctification, and Redemption. The reſt hee did decree to leaue in their ſinnes, and deſeruedly to harden: and ſo their deſtruction to come from themſelues; the others Saluation from him and from his MercieMercy.
So hauehave you in generall the ſtate, and as it we …, the proiect of this Doctrine.
But before we proceedThoſe which make the name of Predeſtination proper to the Elect, as though God had not predeſtinated the Reprobate, but onelyonly foreknowne that they ſhould bee ſuch, whereas Predeſtination is ſpoken of wicked actions, Acts 4. 28. and the word equiualent thereunto foreign (fore-appointed) is vſed for reprobation, Iuae 4. The word preſcience or fore-knowledge, is miſſevnderſtood of many for a bare knowledge in God of all things that ſhall be, eſpecially of the qualities that God fore-ſaw would be in men, whereby he was led to chooſe or reiect them, as Faith or Infidelitie, good or euill workes: And ſo they make it a cauſe by it ſelfe ſeuered from his Decree; teaching that the Reprobate are onelyonly fore-knowne, not predeſtinate: wherein is a double errour (beſide the miſtaking of the word Predeſtination) for, Firſt, Preſcience or fore-knowledge is neuer ſeparate from the Decree of God, but alwayes taken for an ordayning and fore-appointing, when it is referred to him: and therefore his bare knowledge, wherby he vnderſtandeth all things that ſhall bee, commeth not within the compaſſe of this word. Secondly, It pointeth out the free fauour of God, and therefore hath place onelyonly in the Elect. to the further vnfolding of it, let vsus, for our better vnderſtāding, diſtinguiſh theſe words, Purpoſe, Predeſtination, and Preſcience, or Fore-knowledge, a word which in this Argument we often meet withall.
Purpoſe, is Gods generall Decree of all things, for the manifeſting of his Glorie.
Predeſtination is one branch of this Decree, to glorifie himſelfe by the ſaluation of ſome, and deſtruction of other ſome; in the one, to ſhew his Iuſtice; in the other, to ſet forth his MercieMercy.
Preſcience or Foreknowledge is reſtrayned to that part of his Decree, which concerneth thoſe that ſhall bee ſaued; ſignifying a Decree with a louelove and liking, and when you apply it to the perſons, is alwayes ſpoken of the Elect, neuer of the Reprobate, as Rom. 8. 30. Whom hee did foreknow, he did predeſtinate to be conformed to the Image of his Sonne, Rom. 11. 2. God hath not reiected his people whom hee fore-knew. 1. Peter 1. 2. Fore-knowne before the foundation of the World. So that where the Apoſtle, Acts 2. 23. telleth the Iewes, that by the determinate counſell and foreknowledge of God, they had ſtaine and crucified Chriſt: then the which there was neuer a fouler deed, nor more hatefull to God, committed vponupon the Earth, hee doth purpoſely make choice of this word, to ſhew that GOD not onelyonly decreed this Action (ſo foule and deteſtable in the Iewes) which determinate counſell noteth: But howſoeuer in Iudas and the Iewes hee hated it, yet as it was the meanes of redeeming of the World, hee loued and imbraced it: and therefore ſaith, He was deliuered or giuen vp of God vntounto them in his ſpeciall grace and goodneſſe. Theſe three words therefore, Purpoſe, Predeſtination, and Preſcience or Fore-knowledge, are eueryevery one more ſpeciall then other: for Rom. 8. 29. which may ſeeme to make Predeſtination ſubordinate to Foreknowledge, ſpeaketh not of Predeſtination vntounto life, which in regard of vsus is the extreme and end; but of Predeſtination to bee adopted in Chriſt, that is, of Predeſtination to one ſubordinate meanes, as we ſhall heare anon.
The words being cleered, let vsus now open the particular Doctrines that ariſe; wherein I ſhall not need to meddle with the Angels, hauing ſpoken of them in the former Booke.
Firſt, That there is aThoſe which teach that God hath not from euerlaſting purpoſed any ſuch Decree, but that it lyeth in the hands of eueryevery one to purchaſe vntounto himſelfe life, if hee will beleeue; or death if he lye in ſinne. Thoſe which hold, that God hath predeſtinated all vntounto ſaluation, but the vnfaithfulneſſe of many to bee the cauſe, that God either cannot effect that which he purpoſed, or altereth his counſell. Predeſtinate decree and appointment of GOD both vntounto life and vntounto death, to puniſhment and to glorie, wherein all men are not choſen to life, nor all ordayned vntounto death, but ſome to the one, and ſome to the other.
gActs 13. 24.They beleeued, (ſaith the Holy Ghoſt) as many as were ordayned to life. This is that Booke of Life ſo oft ſpoken of in the Scripture. The hEx. 31. 32, 33Booke of IEHOVAH, to be iPſal. 69. 28.written amongst the iuſt, and in the kEzecl. 13. 9.writing of the houſe of Iſrael.
Againe, of the Reprobate, Iude lIude 4.ſaith, Which were before appointed to this damnation. And m2. Pet. 2. 3.PETER, For whom damnation ſince of old lingreth not, and their deſtruction doth not ſlumber. n1. Theſ. 5. 9.PAVL to the Theſſalonians comprehendeth both: for when hee incourageth them by this Argument, that God had not appointed them for wrath, but to the purchaſing of ſaluation through IESVS CHRIST, he manifeſtly noteth ſome ordayned to Saluation, other to deſtruction, as many as come not to hauehave their part in Chriſt. But that to the oRom. 9. 21, …2Romanes is more manifeſt, Hath not the Potter power ouer the clay, of the ſame lumpe to make one Ʋeſſell for Honour, and another to diſhonour? And what if God, willing to ſhew forth his wrath, and to make knowne his power, hath borne with much long ſuffering the veſſels of wrath framed for deſtruction, and that he might make knowne the riches of his Glorie vponupon the veſſels of MercieMercy, which he hath before ordayned vntounto Glorie.
Behold, how he calleth them heere, the one Ʋeſſels to Honour, Veſſels of MercieMercy, prepared vntounto Glorie; the other, veſſels to diſhonour, veſſels of wrath, framed for deſtruction: which ſelfe-ſame phraſe Ʋeſſels to Honour, and to ſhame, or diſhonour, he keepeth alſo in the Epiſtle to p2. Tim. 2. 20.TIMOTHIE: Now in a great houſe there are not onelyonly Veſſels of Gold, and Ʋeſſels of Siluer, but of Wood alſo, and of Earth, and ſome verily for Honour, ſome for diſhonour. This ſhall yet further appeare, if we caſt our eye vntounto thoſe meanes, whereby this predeſtinate Decree of God is brought vntounto effect: for ſith it is manifeſt, that ſome beleeue the Goſpell, and teſtifie the ſame by the fruits of their conuerſation, other are obſtinate and ſtubborne, and giuen vp to their luſts, blinded with infidelitie and hardneſſe of heart; thereof we may conclude, that ſome are ordained vntounto life, other vntounto deſtruction.
Notable alſo to this purpoſe, is that vntounto the q2. Theſ. 2. 9.Theſſalonians, The comming of Antichriſt ſhall bee with all power to them that are to periſh: but wee ought alwayes to giuegive thankes to God, who hath choſen vsus to Saluation, and called vsus by the preaching of the Goſpell: where theſe two ſorts are manifeſtly diſtinguiſhed: as alſo Iohn 17. 19. I pray not for the World, but for thoſe whom thou haſt giuen me out of the World. The very ſcope of the Apoſtles diſputation, Rom. 9. 22. driueth heere unto in the perſon of Iſmael and of Iſack, children, one of the fleſh, the other of the promiſe. And againe, in Iſacks two ſonnes, one loued, the other hated; to ſet before vsus the generall ſtate of all Mankinde: yea, God hath not onelyonly predeſtinated men to ioy or to paine, but to the meaſure of it more or leſſe: according as there be degrees both of glorie and of puniſhment. Mat. 20. 23. vponupon the requeſt of the Sonnes of Zebedy, our Sauiour Chriſt granting a difference of Glorie, ſaith, It ſhall be theirs for whom it is prepared of his Father. And of the Reprobate, the place in IVDE rIude v. 4.is manifeſt: Which long agoe were appointed to this damnation. In ſaying this, he noteth not a common, but a rare, and as it were, an extraordinary Damnation: for ſo I refer the word Damnation, to the end, aſwell as to the meanes: to the iudgement it ſelfe, as to the ſinne and diſobedience, which was the cauſe of it.
The truth heere of is euident in Iudas the Traitor of whom ſActs 1. 25.Peter ſaith, that he turned aſide from the lot of his Miniſterie, whereunto Chriſt had called him, to goe vntounto his owne place. In the words his owne hee noteth his proper degree of puniſhment, and calling it, his place, ſheweth that it was reſerued for him and allotted from Eternitie.
Secondly, EueryEvery particular perſon is thus predeſtinate: So as both the number how many, and the perſons who they bee, are before all Eternitie moſt certainly knowne to God. Therefore our tLuke 10. 20.Sauiour ſaith, Their names are written in Heauen. And in uIohn 10. 3.IOHN, A good Shepheard calleth his ſheep by Name. And hither belongeth that in x2. Tim. 2. 19.TIMOTHIE, The foundation remayneth firme, hauing this ſeale, God knoweth who are his. Agreeably whereunto, our Sauiour Chriſt ſaith, I yIohn 13. 18.know whom I hauehave choſen.
This number of Gods Elect, in compariſon of the Reprobate, is but ſmall: for zMat. 20. 16.Many are called, but few are choſen. If but few euen of thoſe that hauehave an outward calling: how much more few, if you conſider the reſt of the World beſide? And this may teach vsus the rather to admire Gods goodneſſe to our ſelues, as nature and reaſon doe inſtruct vsus, to ſet more by that which is common but with a few.
Thirdly, The cauſe of this difference, is theThe Papiſts teach, that thoſe, who God foreſaw would willingly beleeue the Goſpel, & do good works, them hee choſe, though not by reaſon of their workes, but freely of his Grace; yet ſo, as hee had reſpect to the good things would bee in them Wherby they make Gods free election, in ſome ſort to hauehave his cauſe in man and in his goodneſſe, which in truth is but an effect comming from that Election. free-will and pleaſure of God, without any motiue to it, but in and of himſelfe: Which the name of Predeſtination ſpeaketh, that the Will and Decree of GOD, not in time onelyonly, but in the very order and nature of cauſes, is firſt, and before all other things. And the Apoſtle aEpheſ. 1. 11.ſaith plainly, Hee worketh all things after the counſell of his Will. God therefore, notwithſtanding any thing that hath beene …id, is no reſpecter of perſons, nor mooued by any qualit… that is in man, but by his owne free-will. No fore-knowledge of faith, or infidelitie, good or euill workes, were the cauſe of this Decree: for they are but bEpheſ. 1. 4. Titus 2. 12.conſequences that follow and depend vponupon it: but all here is free: the roote it ſelfe and all the branches. Election free: therefore the Apoſtle calleth it cRom. 11. 5.The election of Grace. d2. Tim. 1. 9.Calling free: ePhil. 1. 29.We beleeue freely through Grace. Are fRom. 3. 24.freely iuſtified through Faith. Our gEzech. 36. 37Sanctification free, and hTitus 3. 5.eternall life, the free gift of God, through Ieſus Chriſt. Election therefore commeth from the onelyonly will and pleaſure of God: for aboue this, or out of this, it is impietieRom. 6. 13. Luke 12 32.for to goe. Therefore the Apoſtle wrappeth vp all in ſinne: He iEpheſ. 1. 6.choſe vsus in himſelfe according to the free pleaſure of his will. And the ſole and onelyonly cauſe both of Election and Reprobation, of one, rather then another, is his own good wil and pleaſure, for cauſes vnknown to vsus; but yet moſt holy, and iuſt, and righteous in themſelues. So he ſaith to the Romans, Whom kRom. 9. …8.he will, he pittieth, & whom he will, he hardeneth. Exemplifying both the parts of this diuiſion by two moſt ſingular and famous examples, one in the Family of Abraham, who hauing two ſons, Iſack and Iſhmael, Iſack onelyonly was accounted, for his Seed, and that by Gods owne appointment, to make it appeare that the Fountain of Predeſtinatiō is the pleaſure of God, not the goodneſſe of man. The other of two Twins in the Family of Iſack, Iacob & Eſau both borne of the ſame father, of the ſame mother, and at the ſame conception; whereas neuertheleſſe onelyonly Iacob was choſen, Eſau reiected, and that before their birth; that neither any good thing in Iacob, could bee the cauſe of the chooſing of him, nor any wickedneſſe in Eſau, of his reiecting, but the onelyonly will and pleaſure of God: for if men were not more brutiſh then the beaſts themſelues, their owne ſence would teach them, that ſince the Will of God is God himſelfe, a higher and a further reaſon then his owne Will cannot be ſought for, vnleſſe there were ſome higher then hee to goe vntounto. And when Chriſt himſelfe, the Wiſdome of GOD, reſteth in this reaſon, Euen lMat. 11. 26.ſo, O Father, becauſe ſo is thy good pleaſure: why ſhould wee wretches enquire any further? Worthily therefore doth the Apoſtle there conclude, What mRo. 9. 2…, 23.if God, willing to ſhew forth wrath, &c. hauehave ſuffered the veſſels of wrath framed to deſtruction, and to make knowne the riches of his Glorie vponupon the Veſſels of MercieMercy, which hee hath before prepared vntounto Glorie? As if hee ſhould ſay, What haſt thou, O man, to doe with it, if ſuch bee his pleaſure?
But if curſed men will needes ranſacke the ſecrets of the bleſſed God, and inquire a reaſon of his moſt holy counſels, let them heare how the Apoſtle nRom. 9. 14, 15 16, 17, 18, 19, 20, 21, 22, 23.anſwereth theſe Cauillers, cleering the Lords Iuſtice; Firſt, in regard of the ſubordinate meanes which hee hath appointed to bring thoſe his counſels to paſſe, namely, towards the Elect, Mercy comprehending an effectuall Calling through faith, whereby they attayne Righteouſneſſe and Sanctification: vntounto the Reprobate hardening, the fruites whereof are Incredulitie and ſinne, the proper and immediate cauſes of their Damnation: ſo that no way can the Lord be accuſed as vnrighteous, either in ſauing the Elect, vponupon whom he firſt beſtoweth Faith and Holineſſe of life; or in deſtroying the Reprobate, whoſe incredulitie and ſinne doth come betweene. And if he ſhould deale with all men ſo, who could complaine of wrong?
Againe, if you looke to the end of Gods counſels, in the damnation of the wicked, the Apoſtle ſaith, it is not abſolutely and ſimply their deſtruction; as if God were like an vnmercifull and a cruell hard-hearted Tyrant, that taketh pleaſure in other mens ruines: but it is (as he ſetteth out in the example of PHARAOH) to ſhew forth his power, and to hauehave his Name publiſhed in all the Earth, making his Glorie to ſhine in their deſerued puniſhment, whileſt thereby hee doth declare himſelfe an Enemie, and Reuenger of ſinne, Mightie in the execution of his Iudgements, Wonderfull in the riches of his MercieMercy towards the Elect; as one contrarie doth ſet forth another.
Laſtly, for the thorow iuſtifying of Gods moſt righteous Decree, eſpecially of Reprobation, which prophane Dogges doe moſt of all barke againſt, hee both alleageth the Will of God, as the rule of all Righteouſneſſe, and his Soueraigntie as the Lord and Creatour of all things; in whoſe hands wee bee, as Clay in the hands of the Potter, to deale with vsus as ſeemeth good in his owne eyes, and to conclude his wonderfull lenitie and mildneſſe, not onelyonly in ſo long ſuffering and forbearing of the wicked, but beſides, in the aboundance of bleſſings, wherewith hee loadeth them, which bring vponupon them a more iuſt Damnation. Wherefore that which ſome obiect out of the Prophet, that God will not, thatEzech. 18. and elſe-where. is, delighteth not, nor taketh pleaſure in the death of a Sinner, hath a readie anſwere: for God, ſo farre forth as it is the ouerthrow and deſtruction of his Creature, hath no pleaſure in it, but as it is a puniſhment of ſinne, and a meanes to declare his Iuſtice: Neither can God therefore be ſaid firſt, and of himſelfe to hate his Creature; for he hateth none which hauehave not in themſelues the cauſe of hatred, euen their own ſin being that, for which alone he actually hateth any thing: & his Decree to deſtroy them, was not becauſe hee hated them: for the cauſe of this Decree is his owne moſt holy pleaſure, that ſo he might manifeſt in them the glory of his Iuſtice.
Fourthly, Predeſtination is from euerlaſting, Epheſ. 1.from eternity. 4. Hee hath choſen vsus before the foundations of the World were laid. And of oRom. 9. 11.Iacob and Eſau it is ſaid, that before that they had done good or euill, or before they were, the one was hated, the other loued. In the Epiſtle to TIMOTHIE, p2. Tim. 1. 9.that the purpoſe and grace of God to ſaue vsus, was giuen to vsus (that is, prepared for vsus in Chriſt) before the euerlaſting times, meaning the whole courſe of yeeres which hath runne on euer ſince the beginning of the World: in one word, before the World was; Which, ſaith hee, is now made manifeſt vntounto vsus by the appearance of our Sauiour Ieſus Chriſt: Therefore it is called Predeſtination; as if you would ſay, The fore-determinate counſell of God. When before? Euen before all ages. So Paul qRom. 9. 23.ſaith, Whom he hath before prepared vntounto glorie. And rIude v 4.Iude addeth, that the Reprobate are before of old euerlaſtingly ordayned to Damnation. ſ2. Pet. 2. 3.PETER alſo, that Damnation ſince of olde expecteth for them.
So then, our Election being from Eternity is certaine and immutable, ſo as none of the Elect can euer come to periſh, no more then a Reprobate can euer come to bee ſaued; the DecreesThe Papiſts make Gods Predeſtination mutable. of God being all vnchangeable, as he himſelfe is. So doth Paul ſtrengthen the tEpheſ. 1. 4.Epheſians in the aſſurance of Gods louelove towards them, in that being eternall, it was not ſubiect to any change: Who hath choſen vsus (ſaith he) before the foundation of the World.
This Doctrine is plentifully layd downe in the Scripture, comfortable is the place, uRom. 9. 12.Before they had done good or euill (that the purpoſe of God might remayne firme) according to the election, not by workes, but by grace, it was ſaid, The elder ſhould ſerue the yonger. As many words, ſo many Arguments for the vnchangeable hold of our Election; firſt, becauſe it was the Decree and Purpoſe of. Whom? Of God, particularly made of Iacob and Eſau. For what cauſe? Not of workes, but of his owne grace. Therfore doth the Lord, after a moſt wiſe and wonderful manner, cauſe all things to fall out vntounto the beſt to thoſe that louelove God, which are called according to his purpoſe: by afflictions, & by diuers lets keepeth thē from ſinning, and after ſinnes committed, draweth them home againe. So he ſaith in xHoſh. …. 5.Hoſhea of his Spouſe which purpoſed to follow after Idolatry, Hee would hedge her way with Thornes, that ſhe ſhould not bring her deſire to paſſe, and by that meanes would bring her to Repentance, that voluntarily ſhe ſhould ſay, I will goe and returne vntounto my former Huſband. And then hee ſaith, Hee will receiue her home vntounto himſelfe. Lo, the certainty of the Saluation of Gods Elect, through thoſe certaine meanes and remedies, wherby they are led forward into Saluation, not violently compelled, but by the ſweet inſtinct of Gods Spirit returning willingly to the Lord; whereas contrariwiſe, vntounto the Reprobate all things ſerue for the hardening of their hearts.
To conclude, particularly of Election it is ſaid, The y2. Tim. 2. 19.foundation of God remayneth firme, hauing this ſeale, The Lord knoweth who are his. Why doth he ſet a Seale and a Badge vponupon it, but to cloſe it vp firme and immutable vntounto the Day of Iudgement? Againe, The zRom. 11. 29.graces of God are without Repentance: So as aIer. 31. 3. Iohn 13. 1.thoſe whom he loueth, hee loueth to the end. And our Sauiour bIohn 17. 21.ſaith, Of thoſe whom thou haſt giuen vntounto mee, none periſh, but I will raiſe him vp. So Rom. 11. 29. the Apoſtle taketh this ſame, as a moſt ſure principle, whereupon to build the whole truth of the reſt of the Doctrine: for, to prooue that the Lord had not generally reiected his own people, the whole Nations of the Iewes, he relyeth vponupon this, as a moſt ſtrong reaſon among the reſt, That it is not poſſible that God ſhould change his minde, to reiect thoſe whom he once hath choſen. cRom. 11. 2.God hath not (ſaith hee) caſt off his people whom he knew before, predeſtinating and appointing them to life: And afterwards dRo. 11. 28, 29concludeth, that God hath merciemercy in ſtore for them which once were the people of God; becauſe the calling and graces of God are without Repentance. Wherein although the Apoſtle ſpeake of the Iewes, in generall, not of the ſingular perſons, yet the ground which he taketh, is vniuerſall, and properly belongeth to this we hauehave in hand. And therefore in this confident aſſurance doth eRom. 8. 36.Paul cry out, Who ſhall ſeparate vsus from the louelove of Chriſt? And our fLuke 12. 31.Sauiour biddeth his little Flock (the whole Church and eueryevery member of it) not to feare; becauſe (ſaith hee) it hath pleaſed your Father to giuegive vntounto you a Kingdome. And gMat. 24. 24.againe, that notwithſtanding all the falſe chriſts and falſe prophets that ſhall ariſe, all the ſignes and wonders that they ſhall ſhew, yet it is not poſſible the Elect ſhould be deceiued.
This is to vsus the foundation of all our comfort, that our Election being grounded vponupon this brazen Hill of Gods eternall louelove, can neuer be ſhaken, but remayneth faſt for euer. If it ſtood in our ſelues to bee the cauſe of our owne, either Saluation or Damnation, we ſhould all vndoubtedly periſh. Now that it wholly and alone reſteth in God, who is moſt mightie to bring his counſels to paſſe, notwithſtanding all reſiſtances; wee hauehave a matter of firme comfort, that in vaine doth Satan labour, in vaine doth the World rage, and our owne corruptions riſe vp againſt vsus: for he to whom wee are giuen to keepe, is ſtronger then all, who will keep vsus to that Day. For this cauſe, Chriſt is not content to ſay, hIohn 15. 16.I hauehave choſen you: but addeth alſo, You hauehave not choſen me: ſhewing that herein indeed our comfort ſtandeth, that GOD, whoſe Counſels are vnchangeable, hath firſt elected vsus.
Againſt this Doctrine, in vaine doe men obiect that which is ſaid concerning the Booke of Life, out of which iExod. 32. 32.Moſes deſireth to be blotted out; and kRom. 9. 30.Paul to be an accurſed: and Chriſt promiſeth, lReuel. 3. 5.I will not blot out his Name out of the Booke of Life: for the ſpeech of our Sauiour Chriſt tendeth not to ſhew, that any, whoſe name is once genealoged in this Booke, may bee blotted out; but it is a phraſe taken from the manner of men, as where Repentance, Anger, and ſuch like are attributed vntounto God. As for the example of Paul and Moſes, wee are not to eſteeme that holy affection peculiar vntounto them, though they had it in a more abundant meaſure, but a common dutie of all Chriſtians to bee followed, to whom the Glorie of God ought to bee dearer then the Saluation of their ſoules: They therefore in a matter ſo nighly concerning the Glorie of God, and the Saluation of many ſoules, as it were forgetting, and rapt beyond themſelues, wiſhed to bee accurſed and blotted out of the Booke of Life; or which is all one; to bee Caſt-awayes, and damned Creatures, to ſaue (as they thought) the glorie of God. Not but that they knew the ſame was impoſſible; but carryed with zeale, they did as it were forget it. So Chriſt prayed that the Cup might paſſe from him; yet he knew full well it was impoſſible. And this vehemencie of ſpirit oftentimes appeareth not onelyonly in ſpeeches which are ſudden, but in writing, which is more deliberate. Although conditionally, as I ſaid, this ought to bee the ſtayed affection of vsus all, that if it were poſſible, Gods Glorie could bee put in ballance with the loſſe of our ſoules, their ſauing muſt bee thought but light, that he may hauehave prayſe.
Now, if any man ſhall thinke this to bee a Doctrine to Gods Children, of Securitie; becauſe howſoeuer they liue, it is impoſſible they ſhould periſh; and to the wicked of deſpayre; becauſe whatſoeuer they doe, they can neuer come to bee ſaued, whereby all good indeuours ſhould be in vaine; hee miſtaketh the matter; the caſe is farre another: For no Doctrine more then this awakeneth mans ſecuritie, none more amazeth the diſſolute and careleſſe liuer, ſince Faith and Sanctification bee ordayned for thoſe that are themſelues ordayned vntounto Glorie, and none can bee aſſured hee is elect, but hee that is aſſured hee walkes in faith and newneſſe of life.
Contrariwiſe, this Doctrine ſerueth not to throw any man into deſpayre: for none is ſo wicked nor ſinneth ſo grieuouſly, to whom God offereth not Grace, if with an vnfayned heart he ſeeke it. And if thou ſay it is impoſſible to ſeeke, where the Lord hath once reiected: yet thou muſt remember that Gods counſels are knowne vntounto himſelfe, and he hath not communicated the ſecrecies of Reprobation ſo plentifully, as hee hath of his Election; conſidering that there is no certaine note of Reprobation, either to a mans ſelfe or others, ſaue onelyonly That one ſinne againſt the Holy Ghoſt, which layeth hold but vponupon a few. And the reaſon is plaine and manifeſt: for he that to day is obſtinate and froward, an enemie to God and to all goodneſſe, tomorrow may bee altered: and ſo long as this life continueth, ſo long there is a ſpace left for Repentance: many are called at the eleuenth houre, at the winding and ſhutting vp of the day, in the laſt act of their life. And ſo was the mLuk. 23. 40.Thiefe vponupon the Croſſe. And our nMath. 21. 31.Sauiour telleth vsus, that Publicans and Harlots, vile and deſpiſed perſons, oftentimes enter into the Kingdome of Heauen, before many that carrie a fairer ſhew: Thou oughteſt therefore, vſing the meanes, and ſetting ſtill at the feete of Chriſt, to eſteeme God faithfull, that when hee offereth thee grace, he meaneth it for thy good; and that howſoeuer now thou feele no working of it, yet the moments of time are in his hands, who calleth how and when he will, and ſtill to hauehave comfort, and neuer to deſpayre.
Fiftly, as Predeſtination is eyther to Life or Death:and giuen vntounto him, ſo it is to thoſe ſubordinate things, whereby God hath purpoſed to bring his determinate Counſell to paſſe, both in the Elect and Reprobate.
And thoſe are: To the Elect, an appointment of Chriſt to be their Mediator, and of them to be in Chriſt, which in Gods good time commeth to be wrought by an effectuall calling, through faith in him; that beeing iuſtified and ſanctified by his Spirit, they may ſo in the end be glorified.
To the Reprobate, hardneſſe of heart, not to beleeue the Goſpell, that ſo they might lye in their ſinnes without repentance, vntil the wrath of God come vponupon them to the vttermoſt.
Touching the former, the Apoſtle in one oRom. 8. 29, 30ſentence hath all the lincks of that golden Chaine▪ for whom hee fore-knew, and choſe vntounto life, (which is Election) them alſo he predeſtinated to be conformed to the Image of his Son, that he might be the firſt▪ borne among many brethren. (Here is the firſt ſtep:) as if the Apoſtle ſhould ſay, For them he purpoſed that his Sonne ſhould die, that Chriſt might be their Head, and they, through him, the adopted ſons of God and whom he predeſtinated, thus to be his ſonnes,This is euerlaſting life, to know thee the true God, and whore thou haſt ſent, …eſ…s Chriſt. The perfect diſtribution of all Diuinity, Math. 22. 38, 39, 40. He diuideth the tenne Commandements, into the firſt and ſecond Table, and the whole Scripture then extant, that is to ſay, the old Teſtament, into the Law and the Prophets, … 6. 33. Seeke firſt the Kingdome of God and his righteouſneſſe: where he ſeemeth to abbreuiate the Lords Prayer. and that his Sonne ſhould be theirs, them he alſo called effectually to beleeue in him (which is the ſecond ſtep:) and whom he called, them he alſo iuſtified, or made righteous through Chriſt: from whence doth proceed (as an effect from the cauſe) Sanctification or holineſſe of life (the third and the fourth ſteps:) and whom hee iuſtified, and made righteous in Chriſt, them hee alſo glorified, which is the end and laſt ſtep of all. Our pIohn 6. 37.Sauiour (as he is qIohn 17. 3.wont in all his doctrines) ſhortly reduceth them vntounto two: giuing vntounto Chriſt, and comming vntounto him. But to ſpeake of all theſe things apart.
The firſt and the fundamentall ground of all vntounto the Elect, hidden in the ſecret counſell of God is Chriſt himſelfe, r1. Pet. 1. 20.foreknowne or predeſtinated, and ſReuel. 13. 6.ſlaine for vsus in his eternall purpoſe, before the foundation of the World was layde: and we in like ſort elect tEph. 1. 4.in him▪ that is, that being by faith vnited vntounto Chriſt, we might be ſaued by the merit of his death and ſuffrings: And againe, uEph. 1. 5.predeſtinate to be the adopted Sonnes of God, by Ieſus Chriſt. This is that our Sauiour ſaith, Ioh. 17. 6. I hauehave manifeſted my Name to the men whom thou haſt giuen me out of the World: for that by giuing, he doth not meane the manifeſtation of his Election by an effectual Calling through faith in Chriſt, but the verie purpoſe of God to adopt vsus in him, appeareth, Ioh. 6. 36. All that my Father giueth me, ſhall come vntounto me. Where he doth manifeſtly diſtinguiſh betweene theſe two, making Gods giuing vntounto Chriſt the cauſe why in their time they come vntounto him: Chriſt therefore is Mediator, nor any thing that God ſo reſpects in him, is not the firſt cauſe of his Election, but onelyonly a ſubordinate meanes vntounto it, vnleſſe (which were abſurd) a man will ſay that the diſeaſe is not in nature to be thought of, before the remedie; nor the fall, before the meanes of raiſing vp againe: Our Sauiour Chriſt himſelfe for this may be our warrant, Iohn 17. 6. where hauing ſaid, I hauehave manifeſted thy name to the men whom thou haſt giuen me, out of the World, that they ſhould be adopted in and through me. By and by he riſeth vp a degree higher, Thine they were in thine euerlaſting purpoſe, for cauſes onelyonly knowne vntounto thy ſelfe, higher and aboue any conſideration or reſpect of me written vntounto life: and then (keeping the reſpect of order and not of time) Thou gaueſt them vntounto me. The Apoſtle likewiſe to the xEpheſ. 1. 4, 5.Epheſians, ſhewing we are elect in Chriſt, in the verie next words doth explaine it, to bee meant of predeſtinating to adoption through Chriſt in himſelfe: that is, onelyonly for cauſes reſting in God himſelfe, not in Chriſt as he is a Mediator.
This is it which (as we hauehave heard) the Apoſtle teacheth in the Epiſtle to the Romanes, yRom. 8. 29, 30Whom hee did foreknow (or predeſtinate vntounto life) them hee did predeſtinate to be conformed to the Image of his Sonne; What is that? Verily, the ſame (albeit the Apoſtle ſpecially apply it to afflictions) which wee heard before of giuing vntounto Chriſt: and ſo the words following doe import, That he might bee the firſt borne among many brethren: through whom, by faith, which is the next degree, and firſt manifeſtation of this counſell, being incorporate into him, and made one together with him, wee obtayne Righteouſneſſe and Sanctification, which are the immediate ſteps whereby we aſcend to glorie.
Now that men are predeſtinate vntounto both theſe, it is verie plaine: for ſo the Apoſtle telleth the z…. Theſ. 2. 13.Theſſalonians, that God had choſen them to Saluation, through ſanctification of the Spirit, and the faith of Truth. Of faith particularly our aIohn 8. 47.Sauiour ſaith, He that is of God, heareth the Word of God: you therefore doe not heare, becauſe you are not of God. So it is in the Acts, bActs 13. 48.They beleeued, as many as were ordayned vntounto life. And for this cauſe faith is ſaid to be cTitus 1. 1.proper to Gods Elect.
Concerning Sanctification of life, and the fruits therof, the place is very euident, Epheſ. 2. 10. Wee are created in Chriſt to good workes, which God hath before prepared, that we ſhould walke in them, Epheſ. 1. 4. He hath choſen vsus to bee vnblameable and vndefiled before him in louelove. And Iohn 15. 16. I hauehave choſen you, &c. that you might bring forth fruit.
Heere is the comfort of the Saints of God, who labour to walke as new Creatures, that they hauehave the ſame as a moſt certaine Badge and Marke of their Election. Whereto the exhortation of d2. Pet. 1. 10.Peter tendeth, willing vsus to make our Election ſure by our good workes. This vſe the Apoſtle teacheth, Rom. 9. 24. &c. when hauing eſtabliſhed the Doctrine it ſelfe, to the end we ſhould not ſeeke the teſtimonie of it in the ſecret counſell of God, but by the calling which is ſet forth and made manifeſt in the Church, hee layeth before vsus the example of the Iewes and Gentiles, not of eueryevery one, but of ſo many as by faith apprehended the outward calling, and thereby made it effectuall to themſelues: That hee might make knowne the riches of his glorie vponupon the Veſſels of his Mercy, which hee hath before prepared vntounto Glorie, euen vsus (ſaith he) whom he hath called, not of the Iewes onelyonly, but alſo of the Gentiles. And who thoſe Called ones be of the Iewes and Gentiles, hee telleth vsus, Verſe 30. As many as hauehave attayned to the righteouſneſſe of Faith. So in the tenth Chapter, by an excellent gradation he teacheth how and which way wee climbe vp to the conſideration of this wonderfull hidden myſterie, ſhewing that true inuocation and calling vponupon Gods Name (or a ſound and ſyncere profeſſion of the truth, whereof hee had ſpoken, Verſe 9, 10.) is a teſtimonine of true Faith; true Faith, of a true and ſound Calling by the Miniſterie of the Word, and that, an vndoubted argument of our Election to be ſaued: Whoſoeuer eRom. 10. 13, 14, 15.ſhall call vponupon the Name of the Lord, ſhall bee ſaued: but how ſhall they call vponupon him, of whom they hauehave not heard? and how ſhall they heare, without a Preacher?
This is the meanes, whereby we may moſt ſurely and infallibly perſwade our ſoules, that wee are of the number of Gods Elect, and thoſe that vndoubtedly ſhall be ſaued; for which wee ſhall not need to ſlye to Viſions and Reuelations, God himſelfe in his Word hath tracked the path for vsus. Otherwiſe, our Sauiour fLuke 10. 20.would neuer will vsus to reioyce, that our names are written in Heauen, vnleſſe we had certaine rules to be aſſured of it. Againe, that God hath appointed to deſtitute the Reprobate of his Grace, and leauing them in their ſinnes, to bring them to perdition, is euident by g1. Pet. 2. 3.PETER, that thoſe which ſtumble at the Word, and are diſobedient, were ordayned thereunto. And Acts 27. 28. it is ſaid, HEROD and PILATE, with the Nations, and people of Iſrael, came together to doe whatſoeuer the hand and counſell of God had fore-determined to bee done: that is, to condemne Ieſus. And Luke 2. 34. Christ is ſet for the fall and riſing of many, and for a marke to bee gain-ſaid. For this cauſe GOD ſendeth the Miniſterie of his Word to ſome, and from ſome he doth with-hold it. Paul was forbidden by the Holy Ghoſt to ſpeake the Word of God in Aſia, in Bithynia, &c. Contrariwiſe he was commanded to preach in Macedonia, at Corinth, &c. And hActs 18. 10.why? Becauſe, ſaith the Holy Ghoſt, I hauehave much elect people there.
Againe, in thoſe that heare; of ſome, hee toucheth their hearts, and openeth their vnderſtanding; of other ſome, he dawbeth and cloſeth vp the eyes, Mat. 11. 25. I giuegive thankes vntounto thee, O Father, becauſe thou haſt hidden theſe things from the wiſe, and men of vnderstanding (meaning the Reprobate) and reuealed them vntounto Babes (theſe are the Elect) Luke 8. 10. To you it is giuen to know the Myſteries of God: but to other in Parables, that ſeeing, they ſhould not ſee, and hearing they ſhould not vnderſtand.
The Obiections againſt all this that hitherto hath bin ſaid, are of no value. God (ſay ſome) would hauehave all men ſaued, 1. Tim. 2. 4. and none to periſh, but all to come to Repentance, 2. Pet. 3. 9. And Chriſt is a Propitiation for the ſinnes of the whole World, 1. Iohn 2. 2. But they vnderſtand not that thoſe generall ſpeeches are to bee reſtrayned to the ſubiect there in hand: for the Apoſtle ſheweth in the firſt of thoſe places, that howſoeuer that be true, which elſe-where hee teacheth, that not many noble, not many mightie ones, not many of account are called to the profeſſion of the Goſpell: yet there is no eſtate ſo high, or great, nor any eſtate or ſort of men at all, but God hath his among them; for whom wee are to pray, that in his good time hee would vouchſafe to bring them to the knowledge of the Truth. And ſo is this particle all in ſundry places applyed to eueryevery ſort and kinde, and namely, Mat. 4. 23. where our Sauiour Chriſt is ſaid to hauehave healed all diſeaſes, that is, all kind of diſeaſes. That of Peter is plainly meant of the Elect alone. And Iohn ſheweth, that our Sauiour dyed, not for the Nation of the Iewes, or thoſe that liued in his time onelyonly, but for all the Elect of Iewes and Gentiles out of eueryevery Kindred, Tongue, Nation and People, as it is ſaid, Reuel. 5. 9. and of all ages from the beginning of the World. And ſo is this place notably expounded, Iohn 11. 51, 52. that Ieſus was to dye for that Nation, and not for that Nation onelyonly, but that hee might gather into one the Children of God diſperſed. According whereunto you muſt take the name of World, Iohn 1. 29. The Lambe of God, that taketh away the ſinne of the World. And Iohn 4. 42. This is of a truth that Chriſt the Sauiour of the World; and in other ſuch like places.
As for that dotage, that Chriſt ſhould dye for all, abſolutely and without reſtriction, it is abſurd: for Chriſt died not for them for whom he vouchſafeth not to pray, nor is a Redeemer, where hee is no Interceſſor. Now he himſelfe ſaith, he iIohn 17. 9.prayeth not, he is no Interceſſor for all. Therefore we may conclude, hee dyed not, hee is no Redeemer of all. Nay, the very diſtinction ſo common in the Schooles, betweene the ſufficiencie of Chriſts death, and the efficiencie of it; as though his death, or one drop of his bloud (as ſome are not afraid to ſpeake) were ſufficient for the ſaluation of all, though it effect not, nor worke ſaluation vntounto all; is too light and carrieth no waight with it, if it bee waighed at the Lords Beame: for the ſufficiencie of Chriſts death is not to be meaſured by our owne conceit of it, but by the Ordinance and Decree of GOD. The Meſſias was neuer promiſed but onelyonly to the Church: Therefore hee was neuer deſtinated but vntounto them alone. To kGen. 3. 15.the reſt the ſeed or children of the Deuill, as hee calleth them, Iohn 8. 44. he is the Seed of the woman, to bruiſe and tread downe their head in perpetuall enmitie and defiance with them, not a friend to dye and ſuffer for them, being that wherein he doth ſo much lRom. 5. 8.commend his louelove. Chriſt, indeed, gaue an infinite merit to all his Actions, to the end whereunto he purpoſed them, and ſuffered in waight and meaſure a proportionable puniſhment for the Redemption of all Gods people. But the Scripture ſpeaketh euidently, that mGal. 2. 21.Chriſt dyed not, he ſuffered nothing in vaine, nor more then was of neceſſity, for the ſauing of his Church. And when Prayers and Interceſſion which hee offered not for all, are one part of his Prieſthood, and conſequently of that ſufficiencie which it was requiſite hee ſhould performe to God-ward for vsus, it is manifeſt that in the Ordinance and Decree of God, his death, without the ſame, had not beene thorowly ſufficient for the ſauing of the Elect themſelues, much leſſe of all the World. And why ſhould we imagine a halfe ſufficiencie wrought for them in his death and ſufferings, when the other part of his Prayers and Interceſſion, without which there is no complete nor perfect ſufficiency at all, cannot be drawne vntounto them?
No better is the Dreame of vniuerſall Grace in Chriſt, offered vntounto all, and that for the vnbeliefe which God fore-ſaw would be in ſome, hee hath decreed to reiect them, which beſide the Word of God, common ſenſe and experience doth controll; ſince it is plaine, and ſtands prooued before at large, that all men are not called, no, not without an outward call.
Sixtly, The end of all is the ſetting forth of his Glorie:to ſet forth in them the prayſe of his MercieMercy. ſpecially in Election, to ſhew the riches of his MercieMercy; in Reprobation, the ſeueritie of his Iuſtice, as the Wiſeman ſaith, nPro. 16. 4.God hath made all for himſelfe, that is, for his Glorie ſake; euen the wicked vntounto the day of euill. The end therefore of theſe Decrees is not ſimply the ſauing of the one, and the deſtroying of the other: but a farther and a farre more excellent and precious end, to manifeſt the Glorie of God in them both. His Wiſedome, Power, Truth, Lenitie, Patience, Long ſufferance, Hatred of ſinne, louelove of Righteouſneſſe and other Vertues, as hath appeared before out of the ninth to the Romanes: But eſpecially his MercieMercy and Iuſtice heere ſhine foorth, and carrie away the prayſe. His wonderfull and ſeuere Iuſtice, in puniſhing tranſgreſſion, and inflicting wrath, which end the Apoſtle teacheth, Rom. 9. 22. What if God willing to ſhew wrath, &c? The riches of his MercieMercy and Goodneſſe, in helping out of miſerie (in, and of, and by, & for himſelfe) poore ſilly and wretched man, whom otherwiſe ſaluation it ſelfe had not beene able for to ſaue.
This end the Apoſtle there teacheth plainely, That oRom. 9. 23.he might make knowne the riches of his Glorie, vponupon the veſſels of merciemercy, which he hath before prepared vntounto glorie. And Epheſ. 1. 5, 6. He that predeſtinated vsus to be his adopted ſonnes, through Ieſus Chriſt, to the praiſe of the glorie of his grace: That ſo no fleſh p1. Cor. 1. 29.might reioyce before him; but euerie qPhil. 2. 11.tongue might confeſſe, that Ieſus Chriſt is the Lord, to the praiſe of God the Father.
To returne to the Couenant mediated by Chriſt. BecauſeThis Couenant is called the Couenant of Grace. the ſame commeth from the onelyonly merciemercy and fauour of God in his Sonne, it is called the Couenant of Grace.
Here therefore is another Couenant that God hath made with man, ouer & beſide the Couenant of Works, which he made before: A Couenant of another and a quite differing nature: for
Firſt, it is grounded vponupon the free merciemercy of God in Chriſt; otherwiſe it is in the Couenant of Works, where Chriſt or the Grace of God in Chriſt, was no part at all of the Couenant: for there needed then no Mediator, becauſe in the beginning God and man were not at oddes.
Secondly, the conditions of theſe two Couenants differ: the Law or Couenant of Workes offereth ſaluation, vnderunder condition of perfect obedience: The Goſpell or Couenant of Grace, vnderunder the condition of faith, that is to ſay, if we beleeue in Chriſt, who hath done it for vsus.
Of both theſe Couenants, the Couenant of Workes, and the Couenant of Grace, Ieremie rIer. 31. 31.ſpeaketh in his one and thirtieth Chapter, and Paul to the ſGal. 4. 24.Galatians ſheweth, how they were ſhadowed by two women, as by two types, that is to ſay, by Hagar the bond, and Sara the free-woman: for theſe women (ſaith hee) are the two Couenants. You may ſee further touching them both, tPhil. 3 9. That I might be found in him (that is) not hauing mine owne righteouſneſſe which is of the Law, but that which is through the faith of Chriſt, euen the righteouſneſſe which is of God, through Chriſt.Phil. 3. uRom. 9. 30, 31, 32. What ſhal we ſay then, that the Gentiles which followed not righteouſneſſe, hauehave attained vntounto righteouſneſſe, euen the righteouſneſſe which is of faith? Put Iſrael, which followed the Law of righteouſnes, could not attain vntounto the Law of Righteouſneſſe. Wherefore? becauſe they ſought it not by faith, but as it were by the workes of the Law.Rom. 9. xRom. 10. 3, …, 5, 6, 7. For they beeing ignorant of the righteouſneſſe of God, and going about to eſtabliſh thei owne righteouſneſſe, hauehave not ſubmitted themſelues to the righteouſneſſe of God: for Chriſt is the end of the Law for righteouſneſſe to euerie one that beleeueth: for Moſes thus deſcribeth the righteouſneſſe which is of the Law, that the man which doth theſe thinks ſhall liue thereby. But the righteouſneſſe which is of faith, ſpeaketh on this wiſe: Say not in thine heart, Who ſhall aſcend into Heauen? That is to bring Chriſt from aboue. Or, Who ſhall goe downe into the deepe? That is to bring vp Chriſt from the dead.Rom. 10. yGal. 3. 11, 12. That no man is iuſtified by the Law in the ſight of God, it is euident: for the iuſt ſhall liue by faith. Now the Law is not of faith, but the man that doth theſe things, ſhall liue by them.Gal. 3. And theſe two being the onelyonly meanes, whereby true happineſſe may bee attained, are ſo contrarie one vntounto another, that where the one is, the other cannot bee: neyther can ſaluation come in part by the one, and in part by the other. Whereupon the Apoſtle vſeth to diſpute that we are iuſtified by workes onelyonly, or by faith alone. This is the ſumme of his whole Argument in the three firſt Chapters of the Epiſtle to the Romans: Eyther we are iuſtified by Workes or by Faith. But not by workes, neyther of the Law of Nature, nor of the morall Law, neyther Gentile, which is without the Law written, nor Iew which hath it. Therefore by Faith. So he ſaith, Gala. 3. 17. For if the inheritance be by the Lawe, then is it not any more by promiſe, making it impoſſible and abſurd, that both ſhould concurre together in the act of Iuſtification.
That wee might be the more in louelove with the Couenant of Grace, it is gloriouſly commended and ſet forth aboue the other Couenant many wayes.
Firſt, by the excellencie of the matter, as is before declared.
Then, by the nature of the thing, beeing an zEſay 55. 3. and elſewhere.euerlaſting Couenant ſafe and ſure, that neuer can be altered, more fixed in his Sonne, than the Sunne and the Moone are fixed in the Heauens.
Thirdly, by the ſolemnitie of the Couenant: for
Firſt, it is vttered in forme of Lawe, Indenturewiſe, betweene him on the one part, and his Church on the other part: aIer. 31. 33.This is the Couenant which I will make with the Houſe of Iſrael, the ſpeech of Iehoua.
Secondly, it is regiſtred and inrolled in the Records of the Court of Heauen, as a perpetuall monument to indure for all eternitie.
Thirdly, to put vsus out of all danger and feare of loſing it, we hauehave a Duplicate left vntounto vsus, Heb. 8. 8. &c. (as Lawyers ſpeake, an Exemplification or a Conſtat.)
Fourthly, bPſal. 79. 4. Heb. 5. 13.he hath bound himſelfe both by word and oath, to make it good, That by cHeb. 5. 21.two immutable things wherein it is impoſſible that God ſhould lye, wee might hauehave ſtrong conſolation.
Fiftly, Not content with all this (as knowing well our incredulitie and hardneſſe of heart) he fetcheth inſtances and confirmation from dGen. 15. 5. Pſal. 79. 3.Heauen aboue, and from the Earth beneath, and all the Hoaſt of both, from the eIer. 31. 35, 36Sunne, and Moone, and Starres, from the courſes of the day and night, from things preſent, and things fEſay 66. 22.to come, from the gIer. 31. 37.height, and from the Deepe, of all which we cannot now ſtand particularly to diſcourſe.
Laſtly, it is ſealed with the great Seale of the bloud ofand ratified by the death of him that made it, hath alſo the name of a Teſtamēt. his onelyonly Sonne: A Seale that hee neuer ſet vponupon any other Letters Patents: whereupon, ratified by the death of him that made it, it hath alſo the name of a hHeb. 9. 15, 16, 17.Teſtament.
This Couenant or Teſtament was alwayes one and the ſame from the beginning,Hereſies and Errors. Being alwayes one, and the ſame in ſubſtance,as Ieſus Chriſt, the ſubſtance thereof, was iHeb. 13. 8.yeſterday, and to day the ſame, and for euer. Wherefore, Reu. 1…. 8. he is ſaid to be the Lambe ſlaine from the foundation of the World. The power of whoſe death is not to be meaſured by the time of his ſuffering; as if it were auaileable onelyonly for thoſe that ſhould come after: but all the faithfull from the beginning are alike ſaued by the vertue of it, aſwell before as ſince his comming: for Abraham, ſaith hee, reioyced to ſee my day, he ſaw it and was glad, Iohn 8. 56.
Howbeit, according to the difference of the times, itit is neuertheleſſe diſtinguiſhed, or diſtinctly to bee conſidered, in the Old and the New Teſtament: The Old Teſtament was the Couenant through Chriſt to come: The New Teſtament is the Couenant through Chriſt already come, Ieſus the Son of Marie. hath a diuers name giuen vntounto it: Before the comming of Chriſt in the fleſh, the Couenant being through Chriſt to come of the Seed of a Virgin: when hee was once come, (Ieſus, the bleſſed Seed of Mary)Iudaiſme, that acknowledgeth not Ieſus the Sonne of Mary, to bee the promiſed Meſſias: nor the Meſſias to be yet come. the Couenant then was through CHRIST alreadie come. Whereby the former being kHeb 8. 13.abrogated, and done away, this that ſucceeded was called lIer. 31. 32. 33, 34.the New Testament. In regard whereof, the other hath the name of the Old Teſtament.
But had the Fathers, that liued before his comming, as full a participation of Chriſt and all his benefits as wee hauehave? I, they had the very ſame in ſubſtance: for they dranke of the Spirituall Rocke, which is Chriſt, 1. Cor. 10. 4. And to them alſo were the promiſes made, Geneſis 17. 7. I will be the God of thee and of thy Seed after thee. And Acts 15. 11. By the grace of the Lord Ieſus Chriſt they did beleeue to bee ſaued, in the ſame manner as wee doe. OnelyOnly the diſpenſation of the times did differ.