Universal Redemption of Mankind, Chapter 1
Chap. 1. The General Queſtion, Whether Chriſt Died for All Men, and not only for the Elect? Aff.
THough, according to the Order of our Diſputations, I muſt directly Affirm or Deny; and indeed may ſafely Affirm as the Queſtion is thus generally put, yet that it may be underſtood in what ſenſe I affirm it, it is neceſſary that thoſe ambiguities be removed, which, in ſome of the terms do cloud the ſenſe, and that the nature of the Subject be ſomewhat opened. And indeed, it is a clear Explication that is moſt neceſſary in this Controverſie; that we may not (as is here uſual) fight in the dark, and trouble our ſelves with unuſeful Argumentations, on an ill ſtated queſtion, and in dubious terms; not knowing each others mind, if well our own.
Who is meant by [Chriſt] we are all agreed: and who by [Men:] and that therefore we extend not the Queſtion to Angels; though that with ſome be a great diſpute, whether Chriſt dyed not in ſome ſort for them. By his [Dying] we mean, His whole Humiliation, of which his Death is ſo principal a part; that as the Scripture takes moſt notice of it, ſo muſt we. Ameſius thinketh that the Aſſumption of the Human Nature, is no part of this Humiliation; his reaſon is, becauſe it was an Act of the Sole Deity: And the Godhead cannot ſuffer. But I think we need not be of that Opinion; For, 1. The Holy Ghoſt ſeems to me to contradict it, making it part of Chriſts Humiliation, To make himſelf of no Reputation and take upon him the form of a Servant, and be made in the likeneſs of Men, when he was in the form of God, and equal with God, Phil. 2. 6, 7. 2. And though the Godhead cannot ſuffer the Loſs of any Real Good, or ſuffer any Pain, yet in a Relative Senſe he may be ſaid to ſuffer while he is diſeſteemed and diſhonoured. Mans Obedience addeth nothing to him, nor can it properly be ſaid to do Good to God; yet is it in Bonum Dei Reputavitè as Aquin. ſpeaks: It is Good and due to God from us; and when we deny it him, we deprive him of his due: Gods Glory is dear to him, or elſe Divines would not ſo uſe to affirm it his Sole End: (which ſaying yet needs Caution:) And as Relative and Reputative he enjoyeth and delighteth in his Honour and our Praiſes as good, ſo Relative and Reputative he ſuffereth when he is Diſhonoured. And ſo the Condeſcention was ſo great (indeed to the aſtoniſhment of Angels and Men,) that it may well be taken for part of Chriſts Suffering; that …od ſhould by aſſuming ſo mean a Nature, become Man: It is the point that ſo ſurpaſſeth Human Reaſon, and ſeemeth ſo improbable to it, that it puts Faith harder to it, (and conſequently ennobleth it more) than any other in the World; which occaſioned the whole Moral work of Faith, containing divers Phyſical Acts; to be all entitled or denominated hence, by the name of Belief. So that I am readier to think that the Eclipſing of the Glory of the Godhead in ſo ſtrange a Condeſcention and Humility, not only in his Aſſumption of the Human Nature, but in the Life and Death of Chriſt, was the greateſt part of his Sufferings: And am ſo far from thinking that the Godhead did not Suffer, that I think its Sufferings were the chiefeſt for merit; though in a Natural Senſe it be uncapable of ſuffering.
But a greater Ambiguity lieth in the Word [All.] [All] is taken ſometime limitedly and improperly for the multitude or very many, as in Mat. 2. 3. and 3. 5. Mar. 1. 32, 33. Acts 5. 12. &c. 2. Sometime properly, according to the different ſubjects. Sometime it is ſpoken of All kinds only, as of All Ages, Sexes, Eſtates, Degrees, Nations, Conditions of Men: Sometime of All Perſons, and then if it be [All] in proper ſpeech we need not expect that [Every one] ſhould be added; for All Perſons and Every Perſon, are equivalent. And though our Queſtion be of [All] in this laſt proper ſenſe, yet principally as contradiſtinguiſhed from the Elect only: And I had rather far ſo take it here, as referring only to thoſe that have heard the Goſpel. Not that I doubt at all of Chriſts Dying for every Man, ſo far as we ſhall anon explain. But 1. Becauſe the caſe is more clearly opened in Scripture: 2. And much more concerneth us to know, How God dealeth with thoſe to whom Chriſt is revealed, than with thoſe to whom he is not revealed. God ſpeaks both little and more darkly of the State of thoſe to whom he ſpeaks not; ſeeing it concerneth us not to know his Counſels about others, ſo much as about our ſelves. Thoſe therefore who in all diſputes on this Queſtion, do ſtill inſiſt on the Caſe of Infants and Pagans to whom Chriſt was never revealed, to prove that he Dyed not for All, do plainly ſhew, that they ſeek not the clearing of the point, and manifeſtation of the truth, but the Obſcuring of it. It being the uſual trick of men that are at a loſs, and can carry on their Cauſe no farther, to argue preſently à minus noto, & ad obſcurum ab obſcuriore, that ſo they may carry the buſineſs into a miſt, which will not endure the light, and ſo may bring their Antagoniſts to grope; the weakeſt having the moſt diſadvantage in the dark. If it had much concerned us to know on what terms the Indians are judged that never heard of Chriſt, the Scripture would have ſaid more of it; and not have fitted the deſcription of the Judicial proceſs wholly, or almoſt wholly to the ſtate of thoſe that have heard the Goſpel, Mat. 25. 2. Theſ. 1. 6, 7, 8, &c. So that I deſire to handle this Queſtion now, as it concerneth all thoſe that have heard the Goſpel, knowing no great uſe (but ſome hurt) that may be in the extending it farther in our diſpute; yet with thoſe that are contentious, and will needs inſiſt on the ſuppoſed advantage which the ſtate of Indians and other Pagans and their Infants do afford them, I ſhall though unwillingly, proceed further, rather than prejudice the Truth.
But the greateſt Ambiguity in our Queſtion is in the term [For.] This propoſition here may admit of divers Senſes: Sometime Chriſt is ſaid to Die [For] our Sins: Sometimes To Die [For] us; When he is ſaid to Die [For] our Sins, it may be underſtood, 1. Either for our Sins as the pro Meritorious procuring Cauſe of his Suffering through his own undertaking to bear what they deſerved: (Or if any think it fitter to call them the Occaſion than the Meritorious Cauſe, they may.) And ſo, to Die [For] our Sins. is to Die [through the Deſert] of our Sins. 2. Or elſe he may be ſaid to Die [For] our Sins, Finalitèr▪ as Sin is part of the Evil which he intended through death to free us from. And ſo, to Die [For] Sin, is To Die [againſt] Sin: As when we ſay, This Medicine is good [For] ſuch a Diſeaſe; we mean it is good [againſt it.]
When Chriſt is ſaid to Die [For us] it may be meant either, 1. Subjectivè that he Died Loco noſiro (of which more anon,) 2. Or Finaliter; And that two ways, 1. Either as we are to be his own in propriety; and ſo 1. To be a means to his own glory, 2. Or his Propriety a means to our further good. And thus he dyeth [For] Men by way of purchaſe, as a Man gives a Price [For] a Slave or Condemned Malefactor, (for I will not ſay, as we buy a Beaſt in the Market, ſeeing that is only for our ſelves; and not for the good of the Beaſt.) 2. Or elſe more directly as we are the Finis Cui of thoſe benefits which by his Death he procureth. And ſo Dying [For us] is either taken generally, reſpecting our ſelves generally conſidered as the Objects of his love. As one Friend or Lover is ſaid to Die for the ſake of another in ſeveral Caſes; as in fighting for him, or other way of ſignifying or teſtifying Love: So generally conſidered Chriſt Died noſtri gratiâ. 2. Or in reference to the ſpecial Benefits which by his Death he procured [for us.] Which Benefits might be variouſly conſidered, either, 1. As to be offered, or to be enjoyed: 2. Either quoad poſſibilitatem, vel quoad futuritionem poſſeſſionis: 3. Quoad rem ipſam, vel quoad Jus ad rem: with divers other Conſiderations, which I will paſs by; leſt by needleſs diſtinguiſhing I ſhould rather obſcure the point than clear it. Only, before I can go any farther I muſt needs lay down a few Diſtinctions which are of great moment and neceſſity for the right underſtanding of this matter. 1. And firſt and above all, we muſt both diſtinguiſh between the divers Effects or Ends of Chriſts Death; and rightly conſider the Reaſon and the Order of each of them. For to know only in general that Chriſt dyed for us, is ſo far from being a ſufficient knowledge for a Divine, that it is not ſufficient to denominate a man a Chriſtian; ſeeing it ſaith no more of Chriſt than may be ſaid of Stephen, Peter, Paul, or one another: For we muſt, if called to it, die for one another, ſaith John, 1 Epiſt. 3. 16. Yet I confeſs the right ordering of this whole work in our Conceivings is a matter of great difficulty though of great moment. At the preſent time will permit me only to give you this brief Account of my thoughts herein.
I Conſider, 1. What Chriſt did: 2. Why he did it.
1. That which he did was 1. In ſenſu Naturali, to Suffer and Die. 2. In ſenſu Legali vel Morali, It was, 1. In General, to be Puniſhed: 2. In Special, it was A voluntary bearing in the perſon of a Mediator in the ſtead of fallen Mankind that puniſhment in weight which for their Sin the Law of works Obliged them to bear. Or to ſpeak in the Scripture phraſe (which it were well if men had been contented with) it is the offering himſelf a Sacrifice for Sin, and ſo to take them away as a Ranſom for Attonement and Propitiation.
2. Why Chriſt did this, muſt be anſwered from the Efficient and Final Cauſes. In general, Gods will is the Principal Efficient and Ultimate Final Cauſe of this, and all things. More particularly, 1. God was the Author or firſt Cauſe in committing this work to his Son, and ſending him to do it. 2. Gods Mercy and Compaſſion (ſpeaking after the manner of Men) was the Impulſive Cauſe. 3. Mans miſery was the Occaſion. 4. Mans ſin was another occaſion, as being loco Cauſae Meritoriae; for properly there was no Meritorious Cauſe. 5. The Laws Curſe or Obligation was another occaſion, as being Miseriae Cauſa removenda. 6. Chriſts Voluntary Sponſion or Conſent was the Moral Obliging Cauſe, ſupplying the place both of a Meritorious and of a Legal Obliging Cauſe. 7. Chriſt himſelf was the Voluntary Patient. 8. God himſelf was the Principal moral Efficient, ſo far as it had rationem boni: (For he cannot be a morally deficient Cauſe, nor an Efficient of Puniſhment ſo far as it hath in it rationem veri mali.) 9. Satan was the Principal Author of it, as it was Evil. 10. Wicked men were the Instruments.
2. And for the Ends there is two ways of diſcerning and expreſſing them. The 1. is according to Gods order of Intention. The 2. accordding to His Order of Attainment and Execution.
1. The former is leſs fit for our obſervation both becauſe we are utterly uncertain whether it be fully and wholly revealed; ſeeing God may have End… which he judgeth not fit to communicate to us; and where it is not revealed either 1. By Scripture; or 2. By Event, it is impoſſible we ſhould know it.
2. And becauſe when we do ſee Events, yet we are ſo vaſtly diſtant from God, and exceeding ſtrange to his unconceivable unexpreſſible Nature, that we know not what hath the place of an End and what of a means in the Divine Intention, farther than He hath told us: Nor know what Gods intention is, the term being properly appliable only to Creatures, and no term of Human Language in ſtrict propriety appliable to the Nature of God.
But this much the Scripture Revealeth to us, 1. That in the ſenſe as God may be ſaid to have an end, Gods proper ultimate end is himſelf. He made all things for himſelf, and can have no lower end than himſelf. But how himſelf is his end is hard to open. If we ſay, his Being as ſuch is his End, or that his Eſſential Glory is his End; we do but darken the matter and loſe our ſelves. For neither Redemption nor any other work can either cauſe, conſerve or add to that Being and Glory. If we ſay, His Glory in the Eſteem of the Creature is his utmoſt End, we ſuppoſe him to have an End Infinitely below himſelf. If you ſay, that the Communication of himſelf to his Creature is his End, either you ſpeak of the Acts of Communication as in God, and ſo it is himſelf; (as before expreſſed) Efficiently and not Finally Conſidered: Or elſe you ſpeak of the form produced by it, or as received by the Creature; and ſo it is quid Creatum & extra Naturam Divinam, and too low to be his End. I conclude therefore that man is uncapable of a clear and full conceiving of the Nature of Gods End or Intending. But the conception and expreſſion which I judge to be moſt favoured by Scripture and Reaſon is, That Gods will is the Beginning and End of all things. Whatſoever pleaſed him, that did he, And when he hath done it the pleaſing him is his End. And therefore he Rested after the work of Creation, and expreſſeth himſelf well pleaſed by and in his Son in the work of Redemption, as ſeeing his work in both to be very good: and therefore inſtituted a day of Reſt in Commemoration of both. The term Reſt expreſſeth the End; and his Well-pleaſedneſs, Content, or Will, is his Reſt, and ſo his End (And in this ſenſe God himſelf is his own End,) and indeed this Pleaſing him ſhould be Mans End alſo.
2. But beſides this Ultimate End, (though properly God can have no End but himſelf;) yet there are ſome means ſo cloſely conjunct with this End, as being the immediate matter of Gods Approbation & Delight, that they may not unfitly be called Gods ſecondary or leſs principal ends themſelves; eſpecially we may ſo ſay in regard of Chriſts intentions who is Man as well as God. And theſe are,
1. The Glory, or Image, or Perfections of God, as appearing in all his works; thus his own Power, and Wiſdom, and Goodneſs there ſhining forth, is that Glory in which he is well-pleaſed, and which he loveth. And thus the Glory of God is materially only or objectively his utmoſt End, as that in which his Will doth Reſt.
2. The Glorifying of the Mediator in his Human Nature, and his full ſatisfaction and content in the fruits of his Redemption.
3. The Glory and Happineſs of his Elect who are his Body.
4. Their Everlaſting perfect Praiſes of God, loving him, and rejoycing in him.
5. And even in this Life, the Juſt, Wiſe, Merciful Adminiſtrations of the Mediator in his Kingdom, and the imperfect Deliverance and Holineſs of the Saints, and the glory that redounds to God hereby, may not unfitly be ſaid to be the Ends of the Redeemer.
But I will meddle with this Order of Intention no farther, as intending God willing, to ſpeak more fully and accurately of that Queſtion de ordine decretorum, de fine & de mediis in a fitter place.
2. But let us conſider of the Order of theſe Ends as Executed, I mean of the Effects of Chriſts Death. And they are 1. Such as immediatly follow it, as it is the Diſcharge of the Sufferers undertaking, being indeed, 1. Part of his Work in its Moral Conſideration: 2. Or elſe the immediate reſults of that Diſcharge Theſe are, 1. That Chriſts Death doth demonſtrate Gods justice and hatred of Sin. 2. In it an Example is given for the deterring of Offenders. 3. And for preſerving the Lawgiver, and the Law from contempt. 4. And a demonſtration made of unſpeakable Love to Men. 5. And in and by theſe, 1. The Lawgiver ſatisfied. 2. And the chief Ends of the Law are attained: (though we cannot ſtrictly ſay that the Law it ſelf is ſatisfied, becauſe its ſenſe and nearest end is not fulfilled. Thus ſatisfaction of Justice is) the ſum of theſe moſt immediate Effects. And the whole work together may well be called A Satisfactory Penalty.
2. Satisfaction being thus made, there are immediately hereupon, ſeveral Relative Effects reſulting from it. Whereof ſome are from the Nature of the Work, (ſuppoſing that which is called The Covenant between the Father and the Son, that is, Gods Acceptation.) And ſome are given as it were by way of Retribution, or in Communication to Chriſt for his ſatisfaction.
Of the first ſort are theſe,
1. Christ himſelf is now free from his Voluntary obligation to ſuffer. In the ſame ſenſe as he was before made Sin, he is now Justified; and upon his Reſurrection declared just. He oweth no more, nor can any more be required of him.
2. The Father therefore doth give him an Acquittance, and acknowledgeth the ſatisfaction, proclaiming himſelf well-pleaſed in his Son.
3. And hereby is Chriſt become Conquerour over Death, and Him who had the Power of Death, even the Devil; (Suppoſing his Reſurrection.)
2. Satisfaction is ſo pleaſing to God, that upon the giving thereof, the work becomes Meritorious of Reward to the ſatisfier.
1. Becauſe it was not Due from Him, nor Compelled, but voluntary.
2. Becauſe (though God be not capable of receiving good, yet) it was from his own earneſt deſire which he was moved to by Compaſſion to Man, and ſo it was reputative, in bonum Dei, as being pleaſing to him.
The things given to the Satisfier by way of Retribution are, 1. Some directly to himſelf, as neceſſary to the Ends of Redemption: 2. Some for the Sinners in whoſe ſtead he ſuffered.
To himſelf is given. 1. Something to be received before the End and Delivering up of the Kingdom, and ſomething after. Before he Received, 1. Real, the glorifying of his perſon. 2. Relative Fruits, Novum jus Dominii, a full Propriety in the Creature as his own which he bought. And that is, 1. Over Mankind whom he Redeemed. 2. And all the Creatures as they may be ſerviceable to his Ends. By his Propriety in Man he hath Power, 1. To uſe what means he ſeeth meet to perſwade them to himſelf. Either 1. External, 1. As the Word, or 2. Works. 2. Or Internal, by his Spirit, and their Conſcience. 2. And to ſucceed the means. By his Propriety in other Creatures, he hath Power to diſpoſe of, 1. Perſons, both 1. Angels, and 2. Enemies, as Devils; and 2. Things: As 1. Creatures, 2. Actions, and Thoughts, ſo as many ſerve his Ends of Redemption.
2. Beſide this Propriety, he hath Novum Jus Imperii, and is become Rector of the Rational Creature, whom he Redeemed. This is partly conſequential to his Jus Dominii: For every Man hath Power to Rule his Own according to its Capacity. By this Rectorſhip Chriſt hath Power, 1. To Determine both 1. What ſhall be Due from Man, 2. And What ſhall be Due to him: Which he doth, 1. By making Laws de novo. 2. And diſpoſing of the Old at his pleaſure. And as he hath this power of the Laws: So, 2. Of their Execution. 1. By Sentence. 2. And by the Execution of the Sentence. Thus much of that which Chriſt himſelf was to receive for his ſatisfaction in this time before the End.
2. After the End he was further to receive, 1. The continuation or perpetuating of his Perſonal Glory and Bleſſedneſs. 2. A full Content in the perfect accompliſhment of his work, 1. In the juſt Deſtruction of his Enemies that rebelled and rejected him. 2. And in the Bleſſedneſs and Glory of his Saints, who are his Body: and in the pleaſing of God in all. Thus much of what Chriſt was to receive to himſelf.
2. That which Mankind was to receive for whom he ſatisfied, was 1. Immediately, in the change of his Condition; where is Conſiderable,
1. The Terminus à quo, which was, A Legal neceſſity of Deſtruction or Damnation; which conſiſteth in this, that now the Lawgiver (God-Creator) being ſatisfied, he is no longer neceſſitated or obliged (as we may ſpeak) to deſtroy the Sinner; (tho' yet the Law is not wholly Abrogate, nor its Obligation of the Sinner to Duty or Puniſhment diſſolved:) but the Sinner is Delivered from that Law as it ſtands alone without a Remedy, ſeeing a ſufficient Remedy is provided, and the Law it ſelf is now at the pleaſure and diſpoſe of the Redeemer, who will Judge no Man by this Law alone, or principally. So that the Sinner who before was not pardonable, but in potentiâ remotiore nor at all quoad Potentiam Dei ordinatam in his former ſtate, without this change; is now become pardonable in Potentiâ propriore, & quoad Potentiam Deiordinatam in his preſent ſtate.
2. The Terminus ad quem, or ſtate to which he is Delivered; is,
1. To the Redeemer as Proprietary, he being his Own.
2. To the Redeemer as Rector, to be dealt with on terms of Grace, and in order to Recovery from his Miſery.
3. And in both theſe to the Redeemer as our grand Benefactor and Saviour whoſe Office is to lead us to God by the winning demonſtration of his Love.
Mans ſtate having this immediate change of Relation: 2. The Benefits Conſequential to theſe which he receiveth; are Either, 1. From Chriſt as Rector: Or, 2. As Dominus abſolutus, Proprietary. 3. And as a free Benefactor doing as he liſt with his own benefits.
1. As Rector, Chriſt is (as is ſaid) 1. Legiſlator: 2. And ſeeth to the Execution. As Legiſlator, 1. He taketh down the old Law, both, 1. That of works, as it is a proper covenant and means of Life, and ſo freeth man from the neceſſity of perfect obeying for ſalvation (though yet he deſtroy not its being or obligation to perfect obedience.) 2. And he freeth thoſe that were under it, from the Moſaical Law of Rites, and that by Abrogating it (But this was not till the fulneſs of time, but the other was preſently upon the beginning of Reſtauration.) 2. He [1. Maketh, 2. Promulgateth] a New Law of Grace, containing, 1. Eſſentials: 2. Accidentals. By the Eſſentials of the Law, 1. He preſcribeth to men a ſweet and eaſie Courſe of Duty, and giveth them commands that are not grievious; which 1. In ſome reſpects he maketh meer Duties and Means: 2. And in other reſpects, Conditions of their receiving farther benefits. 2. He determineth of what ſhall be Due to man, (as by way of Penalty if they Rebel; ſo, 1.) By conferring farther benefits on men: Which are Conſiderable, 1. In themſelves: 2. In the way of Collation. 1. The Benefits given by the new Law or Covenant are, 1. Right to relative Benefits or new Relations. 2. Or Right to real Benefits. The former are, 1. Principal and Radical, that is, Memberſhip of Chriſt or Union with him. 2. Or Conſequential: Which are, 1. The fruits of ſatisfaction, properly as ſatisfaction; that is, The Reſtoring us from the miſery we fell into, by freeing us from Guilt or Obligation to puniſhment, by pardoning our Sin, and Juſtifying us, ſo far. 2. Thoſe that are Conſequential to ſatisfaction, not meerly as ſatisfaction, but as a Price Purchaſing or Meriting farther good, (and ſo are conſequents of his Meritorious Works alſo.) And that is his bringing us to a higher and better ſtate of Relation than that which was loſt; which is in, 1. Adoption to Sonſhip. 2. Memberſhip of the Church of the Redeemed and Called.
2. The real Benefits which the Covenant giveth us right to are, 1. Such as are to be received in this Life: As 1. The Spirit to be, 1. Our further Sanctifier: 2. And Comforter. 2. And all other things to work for our good, and promote our Recovery and Happineſs. 2. Or ſuch as are to be received in the Life to come; Either at the Entrance, as, 1. Felicity of the Soul firſt, and then Reſurrection from the Dead. 2. And Juſtification by ſentence and adjudication of Eternal Glory: 2. Or in the ſtate thereof, which is our Perfect Bleſſedneſs in Enjoying God, and being perfectly acceptable to him in our Perſons, and Praiſes. We ſpeak not now of theſe real benefits as Conferred in themſelves; but in the Right we have to them before hand: All which Right is given by the New Law or Covenant, as Gods Inſtrument.
2. And as the benefits given, ſo the manner of the Laws giving muſt needs be obſerved: Which is, 1. By imperfect Collation, not ipſo facto, preſently making the thing our own, which is, 1. When the gift is conditional, ſuſpended on ſome Condition: And only thus doth the Law or Covenant give Pardon, Juſtification, Adoption, with all that Right to real Mercy before mentioned; to all men, Elect or not Elect before they believe. 2. Or when the thing is given only in Diem. And ſo Right to a Reſurrection is given to all. 2. Or elſe the Law makes a perfect Collation, and that is, 1. When it gives the Benefit abſolutely and preſently: So that Chriſt freed men from the Law of Works and Ceremonies, ſo far as is before expreſſed. 2. Or when it actually confers that Benefit after the performance of the Condition, which before was but Conditionally Given. For it was the will of the Legiſlator that the actual Gift ſhould be ſuſpended on that Condition; and therefore though the Nature of the Law change not upon that performance of the Condition, yet it then begins Moraliter Efficariter agere, which it did not before. And thus the Law of Grace gives actual Pardon, Adoption, and Right to glory, to men as ſoon as they ſincerely believe. And here begin the Effects of Chriſts death in Law ſence, to be peculiar to ſome; when they perform the conditions which others do not (which condition Chriſt giveth not as Legiſlator.) All that we have ſpoke till now, was common to Non-elect. Thus we have ſhewed what the Law gives by its Eſſentials. 2. By the Integrals or Accidentals (which you will call them) of this new Law; (for Laws uſe to have Preambles, Narratives, &c. to inform men of the ground, occaſion, and end of them:) Chriſt doth, 1. Give all men that hear it information or objective diſcovery of whatſoever is neceſſary to be known for attaining the foreſaid benefits: As of God, Chriſt, his Nature, Office, Works, &c. 2. He giveth them potent Reaſons, Motives, Perſwaſions, Exhortations, Threatnings, &c. to work upon their Wills. And both theſe are Grace and ſufficient in ſuo genere. Having ſhewed what Chriſt giveth as Legiſlator, it followeth, 2. That we ſhew what he giveth in Execution of theſe Laws. And that is, 1. In this Life, as was promiſed. 2. After, 1. At Death and by Reſurrection, 2. By Judgment, 1. By Sentence, where as Judge, 1. He Juſtifieth all Believers, 2. Adjudgeth to them Everlaſting Glory; (as he Condemneth their Enemies to Everlaſting Fire: Both Wickedmen as Rebels, and Devils as hoſtes open Foes.) 2. In Execution of this Sentence he perfecteth them in Glory. So far of Chriſts Benefits which we receive from him as Rector.
2. Next we are to view thoſe which Chriſt gives as free Benefactor, and Dominus abſolutus meerly (though yet with reſpect to the Ends of Government.) And ſo, 1. He diſpoſes of the Means. 2. Of the Succeſs. 1. He giveth Means differently as he pleaſe, to ſome more, to ſome leſs. And they are, 1. Outward Means: 2. Inward. The outward are, 1. The Works of God. 2. The Ordinances or Juſtified Means. The works which are means to teach and win men are, 1. The Creatures themſelves as diſcovering Gods Wiſdom, Power, Goodneſs, and much Mercy to man, ſo much as opened to all Nations that hope of pardon, which was their Encouragement to all that Sacrificing, Prayers, and other Religiouſneſs, which they generally in ſome meaſure uſed, and would never have uſed it, had it not been for this hope, which was grounded in a diſcovery of Gods Mercifulneſs to them, though Sinners. 2. And Providential diſpoſal of Events, much furthers this: 1. In ſeaſonable Afflicting and Puniſhing: 2. In giving the Mercies of Proſperity. 2. The Ordinances or inſtituted means are, 1. His Ordinances ſtrictly ſo called, as, 1. His Laws, Covenants, Doctrine. 2. And his Sacraments. 1. Baptiſm. 2. And the Lords Supper. 2. And the concomitant means. 1. For the divulging of his Word; by 1. Men appointed thereto, 1. Ordinary, as, 1. Miniſters in their places; and 2. Other Chriſtians in theirs. 2. Extraordinary, as Apoſtles and Prophets. 2. And by Artificial means. 1. To the Ear by Speaking, in Teaching and Perſwading by the foreſaid men: 2. To the Eye by Writing, Printing. 2. And as he giveth theſe means for the divulging his word; ſo for the inforcing of it and the ſucceſs that men may Underſtand, Believe and Obey it, he giveth means. 1. Extraordinary, as the Holy Ghoſt to work Miracles.
2. Ordinary, 1. By fellowſhip with one another in ordinary community, whether. 1. With private Chriſtians: 2. Or Miniſters, either of which help us: 1. Either by Example: 2. Or Inſtruction, either, 1. By Conference. 2. Or ſolemn Teaching, 1. By Voice, 2. Or Writing, being gifted, 1. Meanly, 2. Or Eminently, 1. By Nature, 2. Art, Learning, Grace as God is pleaſed to diſpoſe. 2. Or elſe theſe Ordinary helps are from and in Aſſociation, and that, 1. In leſſer bodies as Families. 2. In greater as, 1. Eccleſiaſtical Churchches: Where we have the benefit, 1. Of the Perſons, 1. Officers, 2. Members Common. 2. Of the order and ordinances, diſcipline, &c. 2. Or Civil Societies, where we have all civil helps to further our Religious Ends.
So much for the Outward Means, Only obſerve, that I am not now ſpeaking of theſe as commanded and made due: for ſo they are not given by Chriſt as Legiſlator; but as beſtowed and diſpoſed of eventually which is by Chriſt as a free benefactor, proprietary or Dominus abſolutus; ſo far as he doth it without pre-obligation and differently.
2. Next, the Inward Means which Chriſt giveth thus are, 1. The diſpoſal and ordering of the temper of the Humours and parts of the Body, ſo as may be more or leſs fit to receive or retain Impreſſions. 2. The advantitious helps are, 1. The ſervice of good Angels. 2. Above all the Holy Ghoſt, to work in that ſeaſon, manner and meaſure as to his Wiſdom ſeems meet.
So much of the Benefits which Chriſt giveth as free Benefactor and as Dominus by way of Means. 2. Laſtly, He alſo ſucceedeth theſe means variouſly as he pleaſe. 1. To ſome for the Endowing them only with Common Gifts, 1. Extraordinary, as working Miracles. 2. Ordinary, as 1. Intellectual, in the knowledge, 1. Of Arts and Sciences; 2. Or of more Divine Truth. 2. Or Moral, either, 1. In Civility and common Honeſty toward Men; with excellent quallifications, as Meekneſs. Patience, &c. 2. Or Religiouſneſs or Piety toward God; which is of divers degrees. ſome having leſs, and ſome more, even a taſte of Gods word and the powers of the World to come, with ſome real Faith, Love, Joy, Cleanſing from former filthineſs, and Sanctification by the Blood of the Covenant, which yet are not ſaying. 2. To others he giveth his Spitit to work in ſuch ſeaſons, manner and meaſure, (accompanied with congruous providential occurrences and removal of temptations and hindrances) as ſhall infallibly prevail, 1. For to bring them to Faith; and 2. To further Sanctification and Perſeverance. In a word he uſeth ſuch means with all his Elect as ſhall infallibly ſucceed, to bring them to Faith and Perſeverance; and ſo much with all the World, as ſhall leave them all without excuſe. In all this you may ſee that thoſe benefits which Chriſt gives as free benefactor and as Dominus abſolutus are neither for all men alike, nor for all the Elect alike; nor for ought we can know, for any two perſons alike in degree; and therefore if Chriſt may not be ſaid to Die for any man except he give him all that he gives to others without the accuſation of being an imperfect Saviour; then he could not be ſaid to Die for moſt of the Elect. Alſo you may ſee in this Scheme how far Chriſt Died for all men, and how far not; and that the main inequality is not in the Mercies which he gives as Legiſlator, (till their own Faith or Unbelief make the difference) but in the Mercies which he gives as abſolute Lord, which flow from his ſecret Decree de rerum Eventu. And leſt you ſhould think that all this Power and Operation aſcribed to the Mediator is derogatory to the Father; underſtand that as the Father and Son are one; ſo the Mediators Power being but the Supream Derived Power, and not the Supream Primitive Power, it ſtill ſuppoſeth the Primitive Power and Operation of the God-head. And therefore both the obtaining and conveying of theſe benefits to us is ſtill expreſſed to be as from Chriſt indeed, but in dependance on, and by derivation from God. And ſo 1. As they are at firſt procured by Chriſts ſatisfaction, they are ſaid to be by Purchaſe or Redemption. 2. And as they are continued, or daily given out from the continued Moral Vertue of that ſatisfaction in Gods acceptation, they are ſaid to he procured by Chriſts interceſſions; which being but the ſaid continued force of his ſatisfaction and purchaſe in producing the remote effects; I need not ſpeak of it any further.
Thus I have given you a Scheme of the Nature, Order and Difference of the Effects of Chriſts Death, in the beſt manner that at preſent I can learn from the Word. And though in this you may ſee my whole ſence of the point in hand, and all the diſtinctions are here couched which I intend to make uſe of (or at leaſt implyed:) Yet becauſe ſome of them need a fuller explication, I will next proceed to that.