The Ancient Christian Religion, Book 2 · Part 1 · Chapter 3
CHAP. III. Of the Knowledg of Jesus Christ, whom God hath sent to be the Saviour of the World.
SECT. I.
TO know the Lord Jesus Christ aright, in order to Life Eternal, consideration must first be had of the wretched Estate of Mankind, by reason of Sin entring into the World; and that he is unable, of his own strength, to recover his Fall; so that of necessity he must seek an Helper, and one that is able to save to the uttermost, or else be lost eternally. For, that Mankind is design'd to an Eternal Estate, may be understood; From his Creation, being made the Image of God, after his Likeness; and not the least intimation of Mortality attending him, in case he persevered in his Integrity; Mortality being threatned upon Disobedience, and not otherwise as we read of.
Secondly, The Redemption of Mankind speaks forth this Truth; for that clearly respects a State of Eternity; and therefore presupposes that the State he lost was such: and as Sin put him out of his former Happiness, so Sin may prevent his attaining the Eternal Happiness held forth by the Redeemer, who hath brought Life and Immortality to light by the Gospel. Not but that God had designed his creature Man to an Eternal Estate before the Gospel was preached; Hence I suppose it is called the Mystery, which from the beginning of the World was hid in God, who created all things by Jesus Christ. So that whether we rightly consider the Creation or Redemption of Mankind, from thence it will appear, that God design'd him for a State of Eternity, and put him into a present capacity to enjoy it: But he falling from that Glory wherein he was stated, God, who is rich in Mercy, provided for his recovery a more fixed state of Eternity; And by the Gospel doth now let all Men see what is the fellowship of this Mystery which was hid in God, &c. — To the intent that now unto Principalities and Powers in Heavenly Places, might be made known by the Church, the manifold Wisdom of God, according to the Eternal Purpose, which he purposed in Christ Jesus our Lord, Ephes. 3. 9, 10.
Thirdly, This very thing, that God designed Mankind to an eternal State, is perceivable from the Light which universally Men are endued with: still are they thirsting after something more durable and fixed, than what they have here; and therefore generally they labour for Immortality, though under great mistakes as to the Way by which it's most certainly attained. This is confirmed by the experience of Men generally, and might be evidenced by sundry Testimonies from Heathen Authors, who have excellently discoursed thereof: One Instance shall serve for many.
Hydaspes. Sybilla. Hermes.Hydaspes (agreeing also with Hermes, and Sybilla) saith, That Godly Righteous Men being delivered and severed from the Unrighteous, shall with tears and groans lift up their hands to Heaven, imploring the help of Jupiter, and thereupon Jupiter shall regard the Earth, hear their Prayers, and destroy the Wicked. Lactantius.Which (saith Lactantius) is all true, save one Passage, viz. He ascribes that to Jupiter, which only God shall do.
Again, This may be understood from the attempt of the Devil upon Mankind: for we do not find that he much envies our Mortal Life; And had Adams been such only, what great Conquest had he obtained? For what great matter is it for those that lived an hundred Years ago, whether some died aged Twenty, or others Forty Years, they are all now in the Dust? No, no, it was a better Estate wherein Man was created; which Satan envied; and therefore by Subtilty, prevailed to bring him out of the Favour and Enjoyment of that God, in and with whom he was now capable to live for ever, and to turn his happy Eternity to an unhappy Eternity, like his own: Here he is found a Murtherer from the Beginning, John 8. 44.
The same may be somewhat felt from the temper of wicked Men. As the thoughts of Eternity torments them, whilst wicked; so they hate above all things, that any Body should labour after it, in the way wherein it's to be found. Now if God had not designed Mankind to a state of Eternity, the Wicked are the most illuminated, which God forbid.
Lastly, It appears from the temper of good Men; for generally such as are truly Vertuous, are bending their desires to an Eternal State, restless till there. This is certainly true by experience of such as not have, as well as those that have the Sacred Scripture, which seems to inform us, that Man's Original estate, was a state capable of Eternity; and therefore that way he hath a kind of Motion, unless he suppress it by Corruption, and Worldly-mindedness.
By this time we may perceive, that the Fall of Man was no such small thing in the Damage brought upon us; as some conceive; for seeing that the Life fall'n from, or lost, was in it self Eternal: Who may not think, but the Penalty for such a fault may justly be Commensurable, or of the same latitude? However, it was a fair Introduction to it, and had not Grace prevented, might have been sadly experienced. But now hath Grace prevail'd, and Life and Immortality is brought to light by the Gospel, through the Knowledg of Christ, whom to know is our Way to Life; the Knowledge of whom to make manifest, is our present Business, so far as we have attained.
SECT. II. Sheweth that God hath made known his Grace in Christ from the Beginning.
Although God did not speak to the Fathers in times past by his Son, as now he doth in these last Days to us, who have his Sacred Doctrine to contemplate at all times, and in all cases, yet was he made known to such as enquired after him; as it is written, 1 Pet. 1. 10, 11, 12. Of which Salvation the Prophets have diligently enquired, who prophesied of the Grace that should come unto you; searching what, and what manner of time the Spirit of Christ which was in them did signifie, when it testified beforehand the Sufferings of Christ, and the Glory that should follow. And unto Adam was a gracious Promise made of the overthrow of the Serpent, whose Head (or Power) God declared should be broken, i. e. His Victory made null and void, and the Conquest given to the Womans Seed; which is most fitly referr'd to Christ, who was manifested to destroy the works of the Devil. And as in the beginning of the Old World, God thus provided that Men might have hope of Salvation; so he left not himself without Witness, as Abel, Enoch, &c. Yea, in the very end of that World, we know Noah was a Preacher of Righteousness. 1 Pet. 3.And Christ is said to preach by his Spirit, to them. 1 Pet. 4.And thus was the Gospel preached to them that are Dead, that they might be judged according to Men in the Flesh, but live according to God in the Spirit.
As Noah was Christ's Witness to the Old World, so he was to the Beginning of the New, with whom God made a Covenant of Mercy and Justice for all Generations, Gen. 9. 1. to 18. Giving the Rain-Bow for a Token of his merciful Remembrance, even then when Judgment should be impending; and by this preaches that he is a Merciful God to this Day.
When Men had in a manner totally forsaken the Lord again, then God chose Abraham, and delivered to him the Knowledg of his Mercy in Christ, Gen. 12. and declared, the extent of that Blessing should be for all Nations. Thus Abraham saw Christ's Day, and rejoyced, John 8. 56. who doubtless would not fail to reveal it to others; for therefore did God reveal his Will to him, because he knew he would teach others, Gen. 18. 17, 18. After which time, more plenty of Testimonies are found in the Scriptures; as in Deut. 18. 15. A Prophet shall the Lord your God raise up unto you of your Brethren, Him shall ye hear, &c. And to omit the Quotations that might be brought, our Saviour's Method for Instruction of his Disciples, may serve for all; concerning which 'tis said, Luke 24. 27. And beginning at Moses and all the Prophets, he Expounded to them in all the Scriptures, the things concerning himself. It seems then, that in all the Prophets, and in all the Scriptures, God, took special care that the Knowledg of his Son, might be Communicated to the Children of Men.
And though all Nations had not at all times the Law and Prophets to read, and to inform them in the Knowledg of Christ, yet it is to admiration what Discoveries were made to many concerning him, and more particularly to the Sybils, Aug.whose words as set down by August. de Civit. Dei, I will set down for a Testimony; only first I will set down Augustines opinion of these Sybils, Lib. 18. cap. 23.
In those Days (saith he) Sybilla Erithrea (some say) prophesied. There were many Sybils (saith Varro) but this Sybilla wrote some evident Prophesies of Christ. — Flavian.Flavianus, a Learned and Eloquent Man, (one that had been a Consuls Deputy) shewed us a Greek Book, saying they were this Sybils Verses; where in one plaee, he shewed us a sort of Verses so composed, that the first Letter of every Verse being taken, they all made these words.
foreign.
Jesus Christus, Dei Filius, Salvator.
Jesus Christ, Son of God, the Saviour.
Moreover, Lactant.Augustine observes out of the works of Lactantius, many Passages of a certain Sybil, which he inserts together thus: Afterward he shall be taken by the ungodly, and they shall strike God with wicked hands, and spit their venemous spirits in his Face. He shall yield his holy Back to their strokes, and take their blows with silence, lest they should know that he is the Word, or whence he came to speak to Mortals: They shall crown him with Thorns, they gave him Gall instead of Vinegar to eat; this Table of Hospitality they shall afford. Thou foolish Nation, that knewest not thy God, but crownedst him with Thorn, and feastedst him with bitterness. The Vail of the Temple shall rend in two, and it shall be Dark three hours at Noon-day; then shall he Die, and sleep three Days, and then shall he arise again from Death, and shew the First-fruits of the Resurrection, to them that are called. All this out of Lactantius, as quoted by Augustine.
And because the Verses you heard of before, are very considerable, I shall here Insert them also.
J In sign of Dooms-Day, the whole Earth shall sweat,
E Ever to Raign a King in Heavenly Seat.
S Shall come to Judg all Flesh, the Faithful and
U Unfaithful too, before this God shall stand,
S Seeing him high with Saints, in Times last end.
C Corporeal shall he sit; and thence extend
H His Doom on Souls: The Earth shall quite lie waste,
R Ruin'd, or'e grown with Thorns, and Men shall cast
I Idols away, and Treasure searching Fire,
S Shall burn the Ground, and thence it shall enquire
T Through Seas and Skies, and break Hells blackest Gates:
S So shall free Light salute the blessed states
O Of Saints; the Guilty lasting flames shall burn,
N No Act so hid, but then to Light shall turn.
N No Breast so close, but God shall open wide,
E Each where shall Crys be heard, and Noise beside.
O Of gnashing Teeth, the Sun shall from the Skie
F Flie forth, and Stars no more move orderly.
G Great Heav'n shall be dissolv'd, the Moon depriv'd
O Of all her Light; Places at height arriv'd,
D Deprest; and Valleys raised to their seat:
T There shall be nought to Mortals, high or great.
H Hills shall lie level with the Plains, the Sea,
E Endure no Burthen, and the Earth as they
S Shall perish, cleft with Lightning. Every Spring
A And River burn, the fatal Trump shall Ring
V Unto the World from Heav'n, a dismal blast,
I Including Plagues to come for ill Deeds past.
O Old Chaos through the cleft Mass shall be seen;
U Unto this Bar shall all Earths Kings convene;
R Rivers of Fire and Brimstone, flowing from Heav'n.
More I find of this nature from the Sybils, but this shall serve. One Passage worth noting, Lud. Viv.we have in Ludovic. Vives, who gives us an account of the Answer of Serapis to Thules, King of Egypt, in the Wars of Troy; who enquiring of him, Who was most Blessed? Received this answer,
foreign, &c.
foreign, &c.
First God, and then the Son, and next the Spirit,
All Coeternal one in Act and Merit.
From whence it is remarkable, that the Knowledg of Christ was not hid from the Heathen, but by Acts of God's Providence they knew much concerning him. There is no doubt, but much more was done on God's part, than either Sacred Writers, or others, give us an account of, under this very Consideration: God did not delight to satisfie the Curious, but to edifie the serious Enquirer. It is certain, we have but an Abridgment of the Doctrine and Works of Christ, no account at all of the Labours of divers of the Apostles; yet here is all the reason in the World, to believe they were mindful of the Trust committed to them. Paul tells us, That the Gospel was Preached to every Creature under Heaven, Col. 1. 23. He doth not tell us in what Manner, or by what Instruments; it's meet we should herein be ignorant in many things: We may adventure to leave the World to God's Mercy, he will not reap where he hath not sown, nor gather where he hath not strowed. And let us beware, lest whilst we consult the Case of many Nations not known to us, we neglect not the Grace held forth to our selves. As some I fear, because they cannot see how all Men have means afforded to know Christ, they will needs suppose they have none; and then conclude, the knowledg of him is not material; or else, that God hath utterly cast away such Nations. Strange Conclusions, from as strange Premises. Let us remember, Secret things belong to the Lord our God; but things revealed, to us, and to our Children for ever, that we may keep all the words of his Law. Deut. 29. 29.
SECT. III. Of the Method wherein we intend to treat of the Knowledg of Christ; chiefly concerning his Humanity, and what he did for Mankind in that capacity.
It is very sadly to be considered, how all the parts of Christian Knowledg hath been defaced with Error, and scarce any thing more than this which respects the Knowledg of Christ's Incarnation. Which as it is a great Mystery, 1 Tim. 3. 16. and hard to be explicated in the full Glory thereof; yet it must be acknowledged also, to be intelligible to very low Capacities, because every Christian is particularly concern'd in the knowledg and belief thereof, as ever they look for eternal Life. Waving therefore the Curiosities of old or later Times, judging it better to suppress in silence Mens various Apprehensions, than to puzzle the Reader with them; we shall content our selves with what is plainly propounded in the Holy Scripture, and generally acknowledged by sober Christians, (with little variation) saving that of late, not above thirty years since, some have espoused dangerous Opinions, so dissonant to the common Faith of Christians, ever since the establishing thereof in the World, that where their Notions are admitted, it is certain the Truth concerning Christ's Incarnation and Resurrection, with the Glory then to follow, will be rejected.
Nor are we here immediately concern'd to treat of the wonderful Union between the Divine and Humane Natures, in that Heavenly Man the Lord Jesus, whose Name Immanuel, God with us, doth undoubtedly signifie, the uniting of these two Natures, as they never were before that wonderful Conception and Birth of our Saviour, Matth. 2. And therefore must not only signifie God with us, or with our Nature, by the communication of his Spirit; For so he had often been with the Prophets and other Holy Men from the beginning of the World; yea, and by very remarkable signs of his presence, to Abraham and his Seed, who had God nigh unto them, in all they called upon him for: yea, they heard God speak, with audible Voice, out of the Fire, and yet did live. They had also his Presence by special manifestations in his Temple, which sometimes was filled with the Glory of the God of Israel. Yet none of these might be called God with us, in that excellent way wherein Christ is said to be God with us. And let it be remembred, that this Name *Immanuel, The strong God with us, or God made Flesh, Isa. 7. 14. Mat. 1. 23. John 1. 14. The Ʋnion of two Natures in one Person of our Redeemer, is noted in this word Immanuel. Also his Office as Mediator, &c. Wils. Christ. Dict. Let. I.Immanuel, as it signifies the Strong God, so it arises from that miraculous Conception and Birth of the Lord Christ, Isa. 9. 6. Mat. 1. 18, &c. Not to his being filled with the Holy Ghost from the Womb, for so was John the Baptist. Nor to his being sanctified from the Womb, as Jeremiah. Nor from any other manner of the Presence of God in a way of Grace or favour only. Nor yet by miraculous operation, enabling him to the Work of his Ministry among Men; For so God had often been with Moses, as when he smote the Egyptians with so many Plagues, Exod. 9. and divided the Red Sea, and gave Water out of the Rock, and Manna from Heaven in the Wilderness. And such a Presence and Union with God, as to be a fellow-worker together with him could not be all; for so God was with the Apostles themselves, 2 Cor. 6. 1.
Nor can we think, from good grounds, That this Immanuel should signifie any Created Substance united to us; for the word us, referring to his Humanity, the word God must refer to an higher Nature, than any that was created or made, be it Angel or Spirit, and therefore must needs be real or very God; as it is also written, 1 John 5. 20. And we know that the Son of God is come, and hath given us an understanding, that we may know him that is true; and we are in him that is true, even in his Son Jesus Christ. This is very God, and eternal Life.
And for the more familiar discovery of what is needful to be known of him, specially with respect to his Humanity, we shall observe this order; to shew,
1. That the Christ, the Saviour of the World, did really take a Body of Flesh, and was truly Man by Nature.
2. That according to the Will of God, and his Eternal Wisdom, Christ did, in the place and stead of Man-kind, fulfil that Law by which the whole World stood guilty before God.
3. That he really suffered Death, in that Body of Flesh, for the Sins of the World, out of the free Grace and Love he bore unto the World.
4. That the Righteousness performed by Christ is imputed unto Men, and made theirs through Faith, which worketh by Charity; and this Faith is counted to Men for Righteousness.
5. By the Power of his Godhead he rose from the Dead bodily, and became Victor over all the Power of Death, &c.
6. That this Jesus is invested with all Power in Heaven, and in Earth, and become the Universal Lord of Mankind, and Head over his Church in all things.
7. That Christ shall descend from the Created Heavens, whither he is ascended, in the same Body which was raised from the Dead; to judg and determine the final Estate of all Men and Angels to Eternity, at his Appearing and Kingdom.
8. That in the interim Christ dwells in his Church, by his Holy Spirit, whose Office it is to lead into all Truth; not to abbrogate what Christ hath taught his Church to observe, nor to introduce a Ministration distinct from that established by the Lord Jesus.
SECT. IV. That the Christ, the Saviour of the World, did really take a Body of Flesh, and was Man by Nature.
The truth of this Proposition is evident; 1. From the Prophecies which went before of him, Gen. 3. 15. He is called the Seed of the Woman; and nothing can be so called which is not of Humane Nature, unless in an allegorical or figurative sense; which here must not be admitted, because it would certainly expose us to great uncertainty in the most important business of our Salvation; and no Man shall be able to determine securely what is the undoubted meaning thereof.
2. When God promised, Gen. 12. That in the Seed of Abraham all Nations should be blessed; it cannot with any fairness be denied, but that it is plainly interpreted of his Seed according to the Flesh, and referr'd to the Lord Jesus; Gal. 3. 16. Now to Abraham and his Seed were the Promises made. He saith not, And to Seeds, as of many, but as of One, and to Thy Seed, which is Christ. And again, Heb. 2. 16. For verily he took not on him the Nature of Angels, but he took on him the Seed of Abraham.
3. When God promised to raise up unto Israel a Prophet like unto Moses, Deut. 18. 18. of their Brethren, he plainly intends it of their Essence and Nature; Rom. 9. 5. Whose are the Fathers, and of whom as concerning the flesh Christ came, who is God over all, blessed for ever. For otherwise it could not be of them, if of a distinct Nature from them.
4. When the Prophet saith, Behold, a Virgin shall conceive, and bring forth a Son: the words are not delusory, as if it should only seem to be a Conception, but was really so; and how that should be, without a real participation of her Substance, the Holy Scripture doth not, neither can Philosophy determine: And if here we admit of a Trope or Figure only, we are still exposed to such uncertainty as will undermine the Faith of Christianity.
5. The reality of the accomplishment of these Prophecies, doth confirm our Interpretation of them; for as it is said, the Power of the Highest should overshadow the Holy Virgin, and the Holy Ghost should come upon her; so she did Conceive in her Womb, went her months with Child, and had a Son born of Her, who is also called the Fruit of her Womb: which could not truly and properly be said, but as the Lord Jesus was made of her Substance; as it is said Gal. 4. 4. But when the fulness of time was come, God sent forth his Son, made of a Woman, made under the Law.
6. Christ's receiving Nutriment from her Breasts, as other Children from their Mothers; his growing from an Infant-state to Manhood; his being subject to his Parents; his frequent Eating, Drinking, Sleeping, and wearisomness in Labour and Travail; are all evidences of the reality of his Manhood. And last of all;
7. His Death doth most plainly shew that he was really Man, mortal, i. e. subject to death even as we. Heb. 2. 9. We see Jesus made a little lower than the Angels for the suffering of Death. Acts 2. 23. Him being delivered by the determinate Counsel and fore-knowledg of God, ye have taken, and by wicked hands have crucified and slain. John 19. 33. — They came to Jesus, and saw that he was dead already; — Then took they the Body of Jesus, and wound it in Linnen Clothes. — There laid they Jesus, to wit, in a new Sepulchre. Rev. 1. 18. I am he that liveth, and was dead. Now then considering that the Angelical Nature was too sublime to taste of Death, which was the Punishment due for our Sin, with the condemning Power and Curse of the Law: then a Nature more sublime could not die for us; though the Divine Nature might sympathize with the Humane Nature in his Sufferings for us: so then there is no other Nature, but that which is Humane (except bruit Animals) whereof he could partake, and it was Man whom God design'd to redeem. And as by Man came Death, by Man also came the Resurrection from the Dead. Or, if there be any other Nature than these mentioned, whereof Christ may be supposed to partake, yet that is wholly unknown to all Men; and to say he did partake of it, is nothing else but to say we know not what.
We conclude therefore, That it is the security of God's People, to rest in these Testimonies before recited, with other such; as, Remember that Jesus Christ is of the Seed of David, &c. 2. Tim. 2. And knowing that God had sworn with an Oath to him, That of the Fruit of his Loins, according to the flesh, he would raise up Christ to sit on his Throne, Acts 2. 30. Concerning his Son, Jesus Christ our Lord, who was made of the Seed of David according to the flesh, Rom. 1. 3. Taking them also in the most proper and open signification, or otherwise, we are inevitably entangled in such Difficulties as no Man can assoyl, how-ever things may be coloured with flourishes and subtilties.
SECT. V. According to the Will of God, and his Eternal Wisdom, Christ did, in the place and stead of Mankind, fulfil that Law, by which the whole World stood guilty before God.
How deeply Mankind stood indebted to the Righteous God of Heaven and Earth, and how unable he was to pay that score; and how consequently he must inevitably undergo the eternal displeasure of God, with the malediction of his Righteous Law, is excellently set forth, Rom. 3. 9, &c. Are we better than they? No in no wise: for we have before charged both Jews and Gentiles, that they are all under sin; As it is written, There is none Righteous, no not one. — They are all gone out of the way, they are altogether unprofitable, there is none that doth good, no not one. — Now we know, that what things soever the Law saith, it saith to them that are under the Law; that every Mouth may be stopped, and all the World may become subject to the Judgment of God. Therefore by the Deeds of the Law shall no Flesh be justified in the sight of God; for by the Law, is the knowledg of Sin. So then, we see there is a Law, by which the whole World stands Guilty; and upon that account, subject to the Judgment of God. It matters not then for the Mode, or Circumstances, under which the Law is given, they both fall short before God. He hath therefore shut up all in Unbelief, or concluded all under Sin; and surely we may conclude, it is, that he may magnifie his Mercy unto all, even to the whole World in this case, as well as to the Jews, Rom. 11. 32.
And as he, even so we, have reason to ascribe Wisdom to God, for it hath appeared Wonderfully; he having designed to magnifie his Mercy in Christ, as the only Physician to Cure the Malady of Mankind, would certainly provide a Plaister commensurable with the Sore, that none may cry out and say, I am undone, I am wounded with the unavoidable wound of Mankind: And there is no Balm for me, the Physician hath made the Plaister so narrow, that Thousands, and ten Thousands, cannot possibly have Healing by it; nay, he hath determined to see us perish without any Remedy. Alas! there is none to save us, neither could we come whole and sound into the World; we are born to be destroyed, and destroyed we must be. To quell which hideous (and indeed most just) complaint (if indeed God had not in his Wisdom provided Relief for them): Behold, thus saith the Lord, Isa. 45. 22. Look unto me, and be ye saved all the ends of the Earth: for I am God, and there is none else. Therefore seek to me, and none but me, and ye shall be saved: for I am God; even such a God as delight to save, but not to destroy. Ezek. 18. 23. Have I any pleasure at all in the death of the Wicked? This is good and acceptable in the sight of God our Saviour; who will have all Men to be saved, and come to the knowledg of the Truth, 1 Tim. 2. 3, 4.
When we are bid to behold the Lamb of God, which taketh away the Sins of the World, John 1. 29. are we to except any Person in the World, or the greatest part of the World? God forbid. Are they all become guilty per force (except Adam) and have none to justifie them? Where is then the Lamb? Behold, here is Fire, the Wood, and the Knife, but where is the Sacrifice, may many say, if indeed the Lamb of God died not for them? But the Holy Ghost resolves the Query to the full, 1 John 2. 2. He is the Propitiation for our Sins, and not for ours only, but also for the Sins of the whole World.
Acts 17. The Apostle speaking of Mankind, indefinitly declares that they are all the Off-spring of God. And can we think that he will harden himself (like the Estridg) against his Off-spring, as though they were not his? We which are evil by Nature, would not so deal with our Off-spring; and surely God transcends us in all Goodness whatsoever.
Under the Parable of the Creditor, and the two Debtors, Luke 7. 40. may fitly be understood Jew and Gentile, even whole Mankind; and some Expositors do take it so. Now they were both in one Predicament in this; they had nothing to Pay, though the Debt was not equal. Now the Kingdom of Heaven is compared to him that takes an account of Persons thus engaged, Mat. 18. 21. to 28. Now, saith our Saviour, when they had nothing Pay, he frankly forgave them both, viz. caused the Bond to be cancell'd by which they stood obliged, nailing it to his Cross; requiring them in their Capacity, to do likewise one unto another, and to love him.
And from hence, that all Men are bound to love Christ, as their indispensable duty, under pain of Anathema, or Execration; Maran-atha, till the Lord come (or, as some) even for ever, 1 Cor. 16. 22. Hence we justly infer, that God in Love gave Christ for all Men, even to bless them, in turning every one of them away from their Iniquities, Acts 3. ult. And shew me the Man which ought not to love Christ, and then I will shew the Man whom Christ did not love. But if all Men are bound to love him, then it's certain the Will of God was, that his Love should extend to them: For we love him, because he first loved us. And herein is Love, not that we loved God, but God loved us, and sent his Son to be a Propitiation for our Sins, 1 John 4. 10, 19. And again, herein perceive we the Love of God, because he laid down his Life for us. The result is this, whom God loved, them Christ died for. All that Christ died for, ought to love him; but all Men ought to love him. Ergo, God loved, and Christ died for all Men, who hath therefore obliterated the condemning power of the Law, by which they were indebted to him; so that according to the Will of God, and his Eternal Wisdom, the Door of Salvation is opened to them, and they exhorted to enter therein with thanksgiving, Psal. 100. 1, 2, 3, 4.
SECT. VI. That Christ did really (not phantastically) suffer Death in his own Body, for the Sins of the World, &c.
That the Death of Christ was real, and accomplished in his own Specifical Body, attended with anguish of Soul, under the burthen of the Sins of Men, and the Wrath of God, is that we have need to remember, and hold fast; when we consider how many there be, who labour to divert Men from the true understanding of, and due affiance in the Death and Bloodshed of Christ, which he accomplished at Jerusalem, as if it were not that Death and Bloodshed which brings Life unto the World: They boldly saying, That Blood which cleanseth from Sin, was never seen with mortal eyes; yea, and that nothing which was Mortal, was called Christ. And so would make the Death of Christ, by which he ransomed the World, and the Blood which was shed for Remission of Sins not a real and bodily Death; not real and properly Blood, but a Metaphorical Death and Bloodshed, viz. The suffering of the Spirit, when its motions are not obeyed, &c.
But this cannot be the mind of the Scripture, in which the Spirit of God informs us, 1 Cor. 15. That Christ Died, was Buried, and Rose again the third Day, according to the Scriptures. For after that manner (I mean his being oppressed because of Sin) he may be said to have Died (if yet it be fit so to speak) ever since Sin was committed, and so daily Dieth still.
Wherefore by our asserting the reality of Christ's Death, we design to give testimony to his Death upon the Cross, Mat. 27. and only that, as being that, and only that, wherein the price of our Redemption is concern'd; as it is written: Christ hath redeemed us from the Curse of the Law, being made a Curse for us; as it is written, Cursed is every one that hangeth on a Tree, Gal. 3. 13. And again, In that he died, he died unto sin once, Rom. 6. 10. And again, Once in the end of the World hath he Appeared, to take away sin by the Sacrifice of Himself, Heb. 9. 26. Not that he often suffered; yea, that we might especially remark the Reality of his Dying for us, the Holy Ghost hath set a special remark upon the reality of the effusion of his precious Blood, John 19. 33, 34, 35. But when they came to Jesus, and saw that he was Dead, they brake not his Legs, but one of the Souldiers with a Spear pierced his side, and forthwith came there-out Blood and Water. And he that saw it bare Record, and his Record is true; and he knoweth that he saith true, that ye might believe. Surely, the Lord foresaw that some would hesitate about the reality of this Bloodshed for Remission of Sin, and therefore hath made as strong provision against that Error, as can be delivered in Sacred Scripture. It is needless to multiply Scriptures to prove this thing further; yet may it not be altogether unuseful to note, how certainly this thing was known to the World, even among the Enemies of Christ, who therefore contemned him, as the Pharisees did before them, Mat. 27. 41, 42. who were so sensible of the reality of his Death, that they exulted over him, saying, He saved others, himself he could not save: let him come down from the Cross, &c.
Grot.That Christ was put to an Ignomious Death (saith Hugo Grotius) is no uncertain Report, but so manifest, as that the Enemies of Christians will avouch the same. The memory of it was so fresh among the Infidels for 300 Years after, as the Queen-Mother to Constantine, hearing of her Son's conversion to the Christian Faith, sent him her Letter, wherein she laid great folly upon him, in that he would place his confidence in such a Man as suffered himself to be nailed to a Cross of Wood.
Thus the preaching of the Cross (to wit, Christ Crucified upon the Cross) was foolishness in the judgment of the Wise and Noble: But God forbid that we should glory in any thing save in the Cross (i. e. the Sufferings) of our Lord Jesus Christ, by which through Faith, we are reconciled to God.
Certainly, there is no other Death of Christ to be named, than that which he suffered upon the Cross, he being no way subject to Death, but as he was the Man Christ. It is therefore great Vanity, to talk of Christ being dead in Men (as some do speak in our days); for having once died, he dieth no more, Death hath no more dominion over him. Besides, should we allow a little this groundless Notion, to see what the end thereof will be; yet how should such a Death (I mean Mens opposing the Spirit of Christ) be the Redemption of the World? is the World Redeemed by the Spirits being opposed? Sure, this is the Death that crys for Vengeance, if any thing do, Acts 7. 51. Or, how are Men said to be reconciled to God by such a supposed Death; for so we are said to be by the Death of his Son. Surely, such a Death ever did, and ever will produce another Effect, even a separation between God and Men, Isa. 59. 2.
Avoiding therefore these Vanities, let us rejoyce in the Loving-Kindness of God, who spared not his own Son, but delivered him to Death for us all; so being justified by his Death, we shall be saved by his Life. Rom. 5. 10. For if when we were Enemies, we were reconciled to God by the Death of his Son; much more being reconciled, we shall be saved by his Life.
SECT. VII. That the Righteousness of Christ, is imputed to Men, and made theirs through Faith which worketh by Love, and this Faith is accounted unto Men for Righteousness.
How it cometh to pass, that any should take the Righteousness of Christ's Performances, or actual Obedience, to be designed by God only as an excellent Pattern, or Examble to Men, is not easie to conceive. When we consider, 1. That we had very excellent Presidents before his coming, such as is hard for us to imitate; whose Examples also even to this Day, remain Patterns to us, James 5. 10. Yea, and since his Ascension, his Apostles are very excellent Presidents, even such as few (if any) can fairly pretend to follow. Surely Christ did nothing in vain, or without great need on our part; and yet so eminent was the Pattern of the first Witnesses of Christ, in the Ministration of the Gospel, that they even seem to have followed Christ foreign, or step by step, both in active and passive Obedience; at least so far, as that it may seem sufficient for our Example. Now if Christ should be called our Righteousness, only because he is our Pattern, he alone could not be called our Pattern; and consequently, he alone would not be called our Righteousness. But seeing Christ, and Christ alone, may truly be said to be our Righteousness, Jer. 23. 6. we must therefore look upon his Righteousness to be of far greater Concernment to us, than the Righteousness of the most holy Saint that ever yet lived; nor will it be easie to do this, unless we hold to that Article, The imputation of Christ's Righteousness to Men. And in this case, it's easie to demonstrate the Transcendent Advantages that accrue to us from his Righteousness, and from his only: For where are we bid to look to the Saints for Righteousness? Or where are they said to be made of God unto us Righteousness? Or where are they called our Righteousness? But unto Christ we are thus directed, Isa. 46. 12, 13. Hearken unto me ye stout-hearted, that are far from Righteousness. I bring near my Righteousness, it shall not be far off; and my Salvation shall not tarry. Isa. 45. 24, 25. I have sworn by my Self, the word is gone out of my Mouth, — every Knee shall how, &c. Surely, shall one say, In the Lord have I righteousness and strength; even to him shall Men come. — In the Lord shall all the Seed of Israel be justified, and shall glory. This place is applied to Christ, Phil. 3. who is also said to be made of God unto us Righteousness (as well as) Redemption, &c. 1 Cor. 1. 30, 31. That according as it is written, Let him that glorieth, glory in the Lord.
Righteousness is two-fold, our own Righteousness, (or the Righteousness of the Law) and that which is called the Righteousness of *Some do add a third, which they call Civil Righteousness, but I think the Law includes this.God, Phil. 3. 9. — And be found in him, not having on my own Righteousness which is of the Law, but that which is through the Faith of Christ, the Righteousness which is of God by Faith. Again, The Righteousness of God without the Law, is manifested, being witnessed by the Law and the Prophets, Rom. 3. 21. That is, God hath now, in respect of us, cancelled the Law, which stood as an hand-writing against us, and was contrary to us, nailing it to the Cross of Christ. And hath manifested, or shewed forth a way to be made Righteous without the Law; yea, by which we may be justified from all things, from which we could not be justified by the Law, Acts 13. 39. Of this Righteousness, Paul saith, the Jews were ignorant; and going about to establish their own Righteousness, have not submitted themselves to the Righteousness of God, Rom. 10. By submission, in this place, we may not well understand a conforming of our selves to the Precepts of God, (though such submission must be found in us); but this place may be well expounded by Gal. 2. 17. If while we look to be justified by Faith, we our selves are found Sinners. And again, Even we have believed in Christ, that we might be justified by the Faith of Christ; and not by the Works of the Law, for by the Works of the Law shall no Flesh be justified. Thus then the whole World being found guilty before God, could not, by any Righteousness which they have done, lift themselves out of that state of Sin and Misery; wherefore God, in the greatness of his love to Mankind, hath laid help upon One that is mighty to save; who brings near his Righteousness, to those that were far from Righteousness, that in him they might have Righteousness through Faith; though in themselves there is too much demerit, to bear the Appellation of Righteousness.
That God imputes Righteousness to Men without Works, is so plain, that it can never be denied. What is thus imputed, is not acted by us, but expresly reckoned as a matter of free Gift, or Grace; and this can be the Righteousness of none but Christ, as it concerns the Gentiles, who have believed through Grace, because no other way can the Righteousness of God be made ours. And this Righteousness of Christ must needs be that which he wrought in the days of his Pilgrimage: for if we take Righteousness as it is essential to the Godhead, it cannot be imputed to Men; For who is Holy as the Lord? 1 Sam. 2. 2. The very Heavens are not clean in his sight, Job 15. 15. And he is more just than to impute us Righteous, if indeed there were no Righteousness to be imputed to us; and there is none Righteous, no not one. Except therefore the Righteousness of Christ be laid hold on, there is no Righteousness to be imputed to Sinners.
Now whether the Passive Righteousness of Christ only, or his Active Righteousness also, be that which is imputed to Sinners, is doubtful to some; but for my part I take it to be both. This is that fine Linnen, white and clean, which arrayeth the Church of God, Rev. 19. 7. And the best Robe which God puts upon returning Sinners, Luke 15. Nor can I see to what end Christ did so exactly fulfil the Law, if he did it not for us, or in our stead: and so is the end of the Law for Righteousness to every one that believeth, Rom. 10. For though it is true, he was born under the Law, and so stood bound to keep the Law, yet for our sakes he was so born; and consequently all that he did in that capacity, was on our account also, as well as his Sufferings: For the Transgressions committed against the Law, was he crucified in our place and stead, and so it follows, that the whole Righteousness of Christ, Active and Passive, is reckoned as ours through believing. And how it can truly be said, that the Righteousness of the Law is fulfilled in us, unless it be by Christ's fulfilling it for us, I cannot at all conceive; sith it is certain, That the Law was a Yoak, which neither we nor our Fathers were able to bear, Acts 15. And though it is true, that Practical Righteousness wrought by the People of God, is a comely, yea, and a necessary Ornament, and may lie within the verge of Rev. 19. 8. Yet this I further say, that it is not so immediately signified in that place, as Righteousness Imputative; because the Righteousness there mentioned, is said to be granted to the Saints, (whereas Practical Righteousness is acquired by Industry); For he hath made him to be Sin for us, who knew no Sin, that we might be made the Righteousness of God in him, 2 Cor. 5. 21. Now certain it is, Christ was made Sin for us only by imputation, for he had no Sin; and as he was made Sin, so are we made the Righteousness of God in him, which must needs be by the free Imputation of his Righteousness to us; for there is otherwise none Righteous, no not one.
SECT. VIII. By the Power of his Godhead he rose again from the Dead bodily, and became Victor over all the Power of Death, &c.
The Resurrection of Christ from the Dead, is that upon which the whole of Christianity depends, 1 Cor. 15. 1, 2, 3, 4, 5. And yet such is the Power of Darkness; that in the very days wherein the Apostles lived, the Faith of some was overthrown in this most important Article. Howbeit the truth of our Proposition is evident, Rom. 6. 4. Christ was raised from the Dead by the Glory of the Father. Destroy this Temple, and in three days I will raise it up, John 2. 19. I have Power to lay down my Life, and I have Power to take it again, John 1. 18. Which also was gloriously performed, Mat. 28. 2. For though his Adversaries covered his Sepulchre with a mighty Stone, and sealed it also, and set a Watch of Souldiers over it, yet by the Power of God the Earth was moved, the Souldiers fainted, and Christ was raised. Being attested first by the Angels, who said, Why seek ye the Living among the Dead? He is not here, he is risen; come see the place where the Lord lay, Luke 24. 6, 7. Remember how he spake unto you when he was in Galilee, saying, The Son of Man must be delivered into the hands of sinful Men, and be Crucified, and the third day he shall rise again. Which also came to pass, with this glorious Event, That many of the dead Bodies of the Saints arose after he was risen, and went into the Holy City, and appeared unto many, Mat. 27. 52.
The reality and certainty of the rising again of the same Body which was crucified, Christ himself confirms by many infallible proofs, Act. 1. 3. Being seen of his Disciples forty days, and speaking of the things pertaining to the Kingdom of God. And did eat and drink with them after he was risen from the Dead; for he shewed himself alive, and that openly; not to all the People, but to Witnesses chosen before of God, Acts 10. 40. Yea, that they might be fully ascertained in this grand Point of the Christian Faith, he required them to handle him; to put the Hand into his Side, and the Finger into the print of the Nails; assuring them, that a Spirit hath not Flesh and Bone as they saw he had, Luke 24. 39.
Christ's Witnesses being thus amply assured of the truth of the Resurrection, did with great power give evidence thereof, as we read, Acts 4. 33. To this also Peter refers that passage in Psal. 16. 10. Thou wilt not leave my Soul in Hell, neither suffer thy Holy One to see corruption; and Acts 2. 32, 33. This Jesus hath God raised up, whereof we all are Witnesses. Wherefore having so sacred and so full an Evidence, I think it needless to enlarge, yet the Scriptures are very full to set forth the excellency of this Truth, and that mighty Power which was wrought in Christ when he was raised from the Dead, Ephes. 1. 19, 20.
And seeing the whole Gospel is but a trifle, yea, a false report, if this Truth fall to the Ground; we are therefore to beware of those, who under specious pretences world delude the Understanding about this Point; telling of Christ being risen in them, risen in Spirit, &c. Which is no way truly applied to the Resurrection of Christ; for Christ never died in respect of his Divine Part, and therefore cannot be said to rise again in that respect: but it was his Manhood only which was capable of such a change, as to die and live again, and that so he did, hear what himself saith, Rev. 1. 18. I am he that liveth, and was dead, and behold I am alive for evermore.
The veracity of Christ's Resurrection being maintained, the whole Gospel is confirmed; and that to be the most excellent Ministration in the World: for none hath had this Attestation, that the Author thereof was Victor over Death. I conceive, could the Jews believe that he did rise from the Dead, (though their great Objection was about his Godhead) they would soon forsake Moses, or rather be directed by Moses unto Christ. This Miracle of the Resurrection of Christ makes all alive, as it were: It was that which begat the Apostles themselves to a lively hope, 2 Pet. 1. 3. And if we believe that Jesus died and rose again; then they also that sleep in Jesus, shall God bring with him, 1 Thess. 4. 14, &c. This is that which groundedly makes any Man contemn Death, because he knows he is a conquered Enemy: To contemn it from any other Principle, as some Heathens and others have done, is but desperateness, falsly called Courage: but the Christian Man sees his Captain gone before him, and hath abolished Death, or made it void, and brought Life and Immortality to light by the Gospel. It is Christ only, who by Death, conquered him that had the Power of Death. It is he that brings to pass that saying; Hos. 13. 14.O Death, I will be thy Plagues; O Grave, I will be thy Destruction. Now let the faithful Christian alwayes rejoyce and give thanks to God, who giveth us the Victory through our Lord Jesus Christ.
SECT. IX. This Lord Jesus Christ is invested with all Power in Heaven and in Earth, and only Head to his Church in all things.
Christ's Investiture with all Power in Heaven and Earth, is asserted by himself, Mat. 28. 18. All Power is given to me in Heaven and in Earth; who therefore enters into the full exercise of his Authority, in establishing the Glorious Gospel as a Rule to all the World. Go ye therefore, teach all Nations. Preach the Gospel to every Creature, &c. The same is confirmed by the Apostle, Act. 2. 32. This Jesus hath God raised up. — Being by the right Hand of God exalted, — fulfilling that which was written. Psal. 110. 1. The Lord said unto my Lord, Sit thou on my right hand, until I make thy Foes thy Footstool. And again, Acts 4. 10, 11. Jesus of Nazareth, whom God raised from the Dead. — This is the Stone which was set at naught by you Builders, which is become the Head of the Corner. The Apostle Paul gives testimony; That God hath set this Lord Jesus at his right Hand, far above all Principalities and Powers, Might and Dominion, and every Name that is named, not only in this World, but also in that which is to come; and hath put all things under his Feet, and given him to be Head over all things to the Church, Ephes. 1. 20, 21, 22. And that the Church might have full evidence in this Case, Christ himself hath sent this Testimony from Heaven to his Churches, being ascended thither: And behold, I am alive for evermore, Amen; and have the Keys of Hell and Death, Rev. 1. 18. It is he that shuteth, and no Man openeth; and openeth, and no Man shutteth. Jesus Christ is that Universal King, highly exalted, according to God's most solemn Decree, Isa. 45. 23. To whom every Knee must bow, first or last; and every Tongue shall confess that Jesus Christ is Lord, to the glory of God the Father. Yea, it is ordained of God, that all Men should honour the Son, even as they honour the Father, John 5. And therefore saith the Spirit, Every Creature which is in Heaven and in Earth, &c. heard I saying, Blessing, and Honour, and Glory, and Power, be unto him that sitteth on the Throne, and to the Lamb for ever and ever, Rev. 5. 13.
From this Sovereignty committed to the Lord Jesus, I observe, 1. The Wisdom of God, in advancing his Holy Child Jesus to this Universal Jurisdiction over the World, specially in things relating to the Souls of Men; and that therefore every Man must give an account to him; For, for this cause he both died, rose, and revived, that he might be Lord both of the Dead and Living: so that we must, every one, give an account of our selves unto God.
2. It's dangerous for any Man to arrogate to himself the Tittle of Spiritual Head in the Church; for this one Spiritual Body, hath one Spiritual Head, the Lord Jesus. Nor is it possible for any one Man to be constituted Head of the Church Universal, neither is it any way reasonable it should be so. Not possible, because such an Head is, or must be Elective, and the Church Universal can never make such an Election. Unreasonable, because all Churches have equal Power, which is made void by such a Constitution. But the greatest reason of all that lies against such an Headship, is, because no Man is fit for it, it's a Work befitting none but the Lord Jesus; He is the Master of the Family. Ministers are all Stewards of the Mysteries of God; Christ tells us he is our Master, but no where requires his Church to call any of his Stewards Masters: All that is required by the great Apostle of the Gentiles, is this, 1 Cor. 4. 1. Let a Man so account of us, as of the Ministers of Christ, and Stewards of the Mysteries of God.
3. To know Christ in his Exaltation, will teach Men to trust in him; for he can restrain the rage of Saul, and deliver Paul out of the Mouth of the Lion. He supports Steven in the hour of Death, and breaks open the Iron Gate to let Peter out of Prison: He is faithful, who will not suffer his People to be tempted above what they are able, but will, with the Temptation, make a way to escape, that they may be able to bear it.
4. The Knowledg of Christ, as exalted, teacheth subjection to his Will, and to be desirous to be under the Government of such a Prince: To be cautious how we prefer any Laws to his, but especially of conforming our selves to any Laws against his. For though Christ's exaltation at the right Hand of God, to be a Prince and a Saviour, to be Head over all things to the Church, does not prejudice the Government of the World in the Hand of Earthly Princes; yet is his Authority so far advanced above all Power, that he must be obeyed rather than Men, Acts 4. 19.
Christ being declared to be endowed with plenary Authority, and having settled the Affairs of his Kingdom, by giving Commandments to his Astostles, &c. He was pleased to enter into his Glory, to ascend the Heavens, and to take his Celestial Throne, according to the evidence of these Scriptures, Acts 9. 10. & 7. 55. 'Tis said, He was taken up from his chosen Disciples into Heaven. The Angels avouch the same. Paul avers, That the same that descended into the lower parts of the Earth, did also ascend far above all Heavens. Ephes. 4. 9, 10. I leave the World, saith Christ, and go to my Father. The Heavens must retain Him, saith Peter, untill the times of the restitution of all things, Acts 3. 21.
Now when Christ thus ascended, he received Gifts for Men, and sent down the Gifts which he received, to continue in the Church (being such as fit Men for the Work of the Ministry, Ephes. 4.) to the end of the World, or till the perfecting of the Saints, (which Gifts are mistaken by some for Christ himself); nay, worse than this, a false Gift, or a confident perswasion of any thing, is too commonly thought, by deceived Souls, to be the Voice of Christ, whom they suppose dwelleth in them. This is doubtless a part of the fulfilling of Christ's Prediction, that many false Christs shall arise and deceive many. Remember that Peter, that had received largely of Christs Spiritual Gifts, yet teacheth no such thing to be the Ascension of Christ; as the receiving of Gifts and Graces, to give a raisedness of Soul to the Saints, which it may well be feared many suppose to have, which are really ignorant of them. However these Gifts are precious, but Christ the Giver, far more precious; who dwelleth in that Light whom no Man in his mortal state hath seen, nor can approach unto.
SECT. X. That Christ shall descend from the Created Heavens, whither he is ascended, in the same Body which was raised from the Dead, to judg and determine the final estate of all Men and Angels to Eternity, at his Appearing and Kingdom.
The second coming of Christ, or his coming to judg the World, is so express in the Holy Scriptures, that we may as groundedly look for that his Coming, as the Fathers might look for his coming in the Flesh. But as there was but few received him when he Came, so it may be fear'd, few wait for his second Appearance: However, our Lord hath assured us, that he will come again: John 14. 3. And if I go and prepare a place for you, I will come again and receive you to my self; that where I am, you may be also. And again, ver. 28. Ye have heard how I said unto you, I go away, and come again. He gave us further assurance hereof, after his Ascension, Rev. 22. Behold, I come quickly, &c. The same is asserted by the testimony of Angels, Acts 1. 11. The same Jesus — shall so come in like manner, as ye have seen him go into Heaven. Testified also by the Apostles, And he shall send Jesus, who before was Preached unto you, Acts 3. 20. St. Paul tells us, Christ shall come with all his Saints, 2 Thes. 4. 16. for saith he, The Lord shall descend from Heaven with a shout, with the voice of the Arch-Angel, and with the Trump of God, and the dead in Christ shall rise first. This is that glorious coming of Christ, which the Saints are taught to wait for, 1 Thes. 1. 10. Ye turned from Idols to serve the Living and True God, and to wait for his Son from Heaven, even Jesus who delivered us from Wrath to come.
When the Apostle remembers the People of God of this Doctrine, he certifies they had not delivered any cunningly devised Fables, when they made known the Coming▪ and Power of our Lord Jesus Christ. And though the Holy Ghost fore-saw, that this Truth would be contemned in the latter Days, with bold demands, Where is the Promise of his coming? Yet doth it encourage the Children of God, to rest in the assured expectation thereof, 2 Pet. 3. throughout. Now Christ had been come in Spirit long before this Epistle was written, so Peter himself had received him; therefore he can only be understood here, to respect his Personal Appearance, when he shall come to be glorified in his Saints, and to be admired in all them that believe: But to others in flaming Fire, taking Vengeance of them that know not God, nor obey the Gospel of our Lord Jesus Christ, 2 Thes. 1. 7, 8.
At this coming, he will determine the final state of Men and Angels: For he hath appointed a Day in which he will judg the secrets of Men by Jesus Christ, according to the Gospel, Rom. 2. 16. Yea, he shall judg both the quick and the dead, (as he is appointed) at his Appearing and Kingdom. The Sentence to be then given, is already foretold, Mat. 25. 41. And the Devils themselves believe this, and tremble, James 2. being reserved in Chains under darkness, unto the judgment of the great Day, 2 Pet. 2. 4.
Reason seems to approve this Verity; because otherwise, the greatest part of Iniquity would go unpunished, and the greatest part of Righteousness go without reward. But God is Righteous, and therefore he will render a reward to every Man, according as his work shall be, Rev. 22. Before Christ's glorious Tribunal must all Flesh appear, as before a most Righteous Judg, who will make manifest the hidden things of Darkness; and then shall we discern between them that serve God, and them that serve him not.
By Christ's designing, or determining Mans Estate eternally, we intend an endless State, to the Righteous and Wicked respectively. And should we otherwise take the word Eternal than the native force importeth, we cannot avoid making the felicity of the Good, as temporary as the misery of the Bad; which absurdity forbids such an Interpretation. Seeing, First, It cannot be denied that Eternal Life is set out to be perpetual, with as much amplitude of Speech as may be, 1 Pet. 5. 10. Who hath called us unto his Eternal Glory by Jesus Christ. 2 Tim. 2. 10. Therefore I endure all things for the Elects sake, that they may also obtain the Salvation which is in Jesus Christ, with Eternal Glory. As God's People shall ever be with the Lord after rhe Resurrection, 1 Thes. 4. 17. so their Kingdom is to be Everlasting, and their Habitation Eternal, 2 Cor. 5. 1. Those things we see not, but hope for, are Eternal, 2 Cor. 4. 18. Our Redemption and Salvation, are Eternal, Heb. 9. 12, 15. Our King is Eternal, 1 Tim. 1. 17. and our Life is Eternal: Fight therefore the good fight of Faith, lay hold of Eternal Life, 1 Tim. 6. 12.
On the other side, the Condemnation of wicked Men is Eternal, John 5. 24. for it is here put in direct opposition to Eternal Life, Mark 3. 29. It is expresly called Eternal Damnation, Mat. 3. 29. even such as hath no forgiveness in this World, nor in the World to come. The punishment of the Damned, is compared to a Worm that never dieth, and to Fire that never goeth out. The last Judgment is expresly called, the Eternal Judgment, Heb. 6. 2. and therefore must conclude the Parties concern'd in it respectively, in an equal state with respect to duration, though their portion differ exceedingly; even as much as Light and Darkness differeth, or excelleth each other.
Nor need this seem Incredible, that God should cause Men to subsist in torment to Eternity; it's as easie for him to sit a Man to endure in Eternal Misery, as to fit a Man to endure to Eternity in Felicity. As we see an instance of his Power and Providence frequently in this World, where many live longer in great Affliction, than others that have what Felicity this World can afford. Surely, as his Providence rules in these Cases, his Power is able to dispose the after-states of Men, according to his Word. He that truly believes there is a God, that made all things of nothing, and by his Power hath caused them to continue in their present admirable Frame for so many thousands of Years, and may continue them if he please, many thousands more; he can never think it Incredible, that God can make Men subsist to Eternity, either in a state of Wrath, or Blessedness.
Let us therefore hear the conclusion of the whole Matter: Fear God (saith the Prophet) and keep his Commandments, — for God shall bring every Work unto Judgment, with every secret thing, whether it be good, or evil, Ecles. 12. ult. Because he hath appointed a Day, in the which he will judg the World in Righteousness, Montanus.whereof he offereth Belief to all Men (foreign, fidem praebemus omnibus) in that he hath raised up Christ from the Dead, Acts 17. 31. O, that therefore Men would believe this, that it may be well with them to Eternity!
SECT. XI. That in the interim, Christ dwells in his Church by the Holy Spirit, whose Office is to lead into all Truth, not to abbrogate what Christ taught his Church to observe, nor to introduce a Ministration distinct from that which was established by the Lord Jesus.
Nor doth our Lord Christ his personal absence from his People on Earth prejudice those whom they love, though they see Him not; and are made to rejoyce with joy unspeakable, and full of Glory. Because, according to his Promise, he hath sent them a Comforter, even the Holy Ghost to reside with them for ever, Montan.foreign, Consummationem seculi, to the Consummation of the World, Mat. 28. 20. Who dwelleth by his operation in the hearts of the Faithful, for their particular Comfort, Gal. 4. 6. And in the Mystical Body of Christ, by the communication of Spiritual Gifts, Ephes. 4. 16. From whom the whole Body fitly joyned together, and compacted by that which every joynt supplieth, according to the effectual working in the measure of every part, maketh increase in the Body, unto the edifying of it self in Love: And thus she is an Habitation of God through the Spirit. This Christ promised, John 14. I will give you another Comforter, that he may abide with you for ever, even the Spirit of Truth. The Church is the Temple of the Holy Ghost, 1 Cor. 6. The Sons of God are led by the Spirit of God: and if any Man have not the Spirit of Christ, he is none of his, Rom. 8. 9.
This Promise therefore is Universal, made to as many as the Lord shall call, Acts 2. 39. Given to all that obey him; There is one Body and one Spirit, even as ye are called in one hope of your Calling, Ephes. 4.
There are certain rules by which this Holy Spirit may be known from the spirit of Error: 1. Its property is to lead unto all Truth. It doth not stumble at any part of Truth. Gal. 5. 7, 8. Who did hinder you that you should not obey the Truth? This perswasion cometh not of him that Calleth you. Christ said, this Spirit would bring all things to Remembrance. It does not lead the Saints to Forgetfulness. It teacheth to pray, Thy Will be done on Earth, as it is in Heaven; where sure the whole Will of God is obeyed. It breatheth forth such desires as these, Psal. 119. O that my ways were directed to keep thy Precepts! Then shall I not be ashamed, when I have respect to all thy Commandments.
2. This Spirit doth not speak of it self, John 16. 13. Howbeit, when the Spirit of Truth is come, he shall guide you unto all Truth: FOR HE SHALL NOT SPEAK OF HIMSELF: But whatsoever he shall hear, that shall he speak. He shall not pretend to give any new Ministration; for this would be to dishonour Christ, as not being Head over all things to his Church: But, saith Christ, he shall glorifie Me. For he shall take of Mine, and shew it unto you, ver. 14. The Spirit of Truth is certainly known by his adhering to, or leading Men to hearken unto the Doctrine which the Apostles received from Christ. 1 John 4. 6. Hereby know we the Spirit of Truth, and the Spirit of Error.
3. As the Spirit of Truth doth not institute any thing in the Church of its own beside or contrary to the Doctrine of Christ, so neither doth it repeal any of his Laws. Gal. 3. 15. If it be a Mans Covenant, when it is confirmed, no Man disanulleth, or addeth ought thereto. This Spirit doth Anathematize an Apostle, if he make void the Doctrine which he preached by Christ's Authority; yea, it withstandeth an Angel from Heaven in like manner which shall attempt it, Gal. 1. 6, 8. And hereby are justly avoided as deceitful Spirits, 1. Those which have cumbred Christianity with such a multitude of Traditions, that it's not easie to recount them; as may be shewed in due place. 2. All those Spirits which vainly pretend to lead Men into a more sublime, or spiritual path of Gospel Obedience, than Christ or his Apostles prescribed, and threwithal to neglect the Footsteps of that good Shepherd, and his faithful Ministers.
These Spirits do in effect deny the Messias: For it was understood even among the Samaritans, that when he came, he would teach them ALL THINGS: And indeed, otherwise we must look for another which were upon the matter to deny him. When the Spirit saith thus to the Churches in the Person of Christ, I will lay upon you no greater Burthen than that which you have already: hold fast till I come, Rev. 2. Doth he not plainly provide against any or other further Ministrations, and confirm to the coming of our Lord, what they had already? And this too, in opposition to the Doctrine of Balaam, Jezebel, and the Nicholaitans. And consequently the Doctrines, or Devices of any whatever.
Thus far touching the Knowledg of Jesus Christ, whom God hath sent to save Mankind, by his Death and Resurrection, to rule them by his Word and Spirit; and in case of Rejection, to punish them with Eternal Condemnation: This is that great Law-giver, who is able to Save and to Destroy. This is he that freed Man from the Yoke of Bondage, and hath established an easie Yoke, even the Law of Liberty; the Law of the Spirit of Life, to make Men free from the Law of Sin and Death. It now remaineth that we prosecute our designed Subject, namely, to describe Christianity, with respect to the Internal parts thereof, which yet remains to be considered. And the first Head which occurs is this:
1. Concerning the denial of our selves in point of fleshly Vanities; or the true Nature of Christian Humility for Sin.
2. Concerning our Conformity to Christ in the Spirit of our Mind.
3. The Hope and expectation of a Christian, at the appearing of Jesus Christ; together with the comfortable parts of the Inheritance they here partake of by the way.
And this shall we do, if God permit; partly to help such Christians as are unmindful of that most necessary part of Religion; who as they are a reproach to the form of Godliness, so they profit nothing to themselves by their Profession. And partly to still the Adversaries of the Form of Godliness, under a specious (but most false) pretence to the Power; which operated in Christ and his Faithful Ones, directly opposite to these Mens doings.