Salvation from Sin by Jesus Christ, Chapter 2
CHAP. II.
CHRIST ſaves his people from their ſins, 1. As the meritorious cauſe, purchaſing Sanctification for them. 2. As the Efficient cauſe, working ſanctifying grace in them.
1.I. Chriſt the meritorious cauſe of our ſanctification. As the meritorious pConfiderandae hic ſunt cauſae, cur Servator noſter appellatus ſit Jeſus, item Chriſtus. Ac Jeſus quidem nomine Hebraico, quod Latinè eſt Servator, appellatus eſt: quia ſervavit, & etiamnum ſervat populum ſuum (id eſt, electos) à peccatis, infra v. 21. Servat autem duobus modis, merito, & efficaciā. Merito, quiae morte ſua meritus eſt electis apud Deum remiſſionem peccatorum, ac donationem Spiritus Sancti & vitae eternae. Efficaci â vero, quia per Spiritum S. & praedicationem Evangelii efficit in illis fidem, quae meritum in promiſſione Evangelii amplectuntur, et ex fide ſtudium ſerviendi Deo ſecundùm ſancta ipſius mandata. Piſcat. Obſervat. in Mat. c. 1. v. 16.cauſe by his death, and reſurrection, purchaſing for them the mortification of ſin, and ſpirituall reſurrection to newneſſe of life. This he doth by vertue of his Prieſtly office. Thus ſaith the Prophet Iſa. 53. 10, 11. When thou ſhalt make his ſoule an offering for Sinne, he ſhall ſee his ſeed, he ſhall prolong his dayes, he ſhall ſee the travails of his ſoule, foreign he ſhall ſee ſeed: ſo 'tis in the Hebrew; and whether we read it indefinitely, a ſeed, or his ſeed, it matters not. But a plentifull increaſe of ſpirituall ſeed is here underſtood, to which that of our Saviour Chriſt may allude, Io. 12.24. Except Corn, or Wheat, fall and dye, it abideth alone; but if it dye, it bringeth forth much fruit. As the ſown ſeed by dying bringeth forth a plentifull increaſe: So Chriſt by his death bringeth many ſons to glory; which is begun in the work of grace, wherein thoſe, that were dead in treſpaſſes and ſins, are raiſed up to ſpirituall life, which is eternall. Or as from Abraham, and Sarah, as a dead ſtock, & from Iſaac, deſtinated to the ſlaughter, and received from the dead in a figure, there aroſe a ſeed, as the ſtars of heaven for multitude: So from Chriſt, the Anti-type, ſacrificed, and dead, there ſprings a numerous off-ſpring, who derive life from him, as may be intimated in the next words foreign he ſhall prolong dayes, the word his is not in the Hebrew, our tranſlation ſupplyes it, and ſo ſome underſtand it of Chriſt himſelfe, being raiſed again to dye no more. Others read it, he ſhall prolong [their] dayes, underſtanding it of his ſeed, being to continue here ſucceſsively to the end of the world, and then to live with him for evermore. I conceive, it will be no inconvenience to underſtand it of Chriſt myſticall, and to include both the former interpretations: for Chriſt raiſed up himſelfe to life, and his ſeed have life in, and through him. As ſaith Chriſt himſelfe, Iohn 14.19.— Becauſe I live, ye ſhall live alſo. And ſaith Paul, Col. 3 3. Our life is hid with Chriſt, as the fountain, or root. And Gal. 2.20. I am crucified with Chriſt, nevertheleſſe I live, yet not I, but Chriſt liveth in me. [He ſhall ſee the travel of his ſoul,] (i. e.) the fruit of his travell, and be ſatisfied. Though his pangs were as a woman travelling with child, and farre more ſharp, yet he ſhall not be as thoſe, that travelled in paine, and brought forth winde. Iſa. 26.8. Nor as thoſe that brought children to the birth, and had no ſtrength to bring forth. Iſa. 37.3. Nor as thoſe, that bring forth abortives or untimely fruit. But as a woman in travaile, that hath ſorrow, becauſe her houre is come, but as ſoon as ſhe is delivered of the Child, ſhe remembreth no more the anguiſh, for joy, that a man is born into the world. So Chriſt was in exceeding ſorrow, and heavineſſe (at the approach, as I may ſay, of a hard bargain) when his houre drew nigh, Mat. 26.38. But how abundantly was he ſatisfied, when he ſaw that he had purchaſed a gratious, and a numerous ſeed (as the fruit of his body) by thoſe intolerable throwes, that tormented his ſoul?
Thus likewiſe Paul having enumerated many groſſe ſorts of ſinners, 1 Cor. 6.9, 10. addes ver. 11. Such were ſome of you, but ye are waſhed, but ye are ſanctified—in the name of the Lord Jeſus qNam ſanguis Chriſti purgationis noſtrae materia eſt: ex ejus morte, et reſurrerectione juſtitia et ſanctificatio nobis contigit, Calv. in loc. Hoc adjecit ut Mediatorem, etredemptorem in memoriam redigat, per quem nobis tot, bona provenerunt. Pet. Mart. in loc., and by the Spirit of our God. What is here wrought by the Spirit, was purchaſed by Chriſt, and is wrought upon his account, or in his name: for there is no other name given under Heaven, whereby we ſhould be ſaved from our ſins. This is the fountaine mentioned, Zach. 13.1. that is opened to the houſe of David, and to the Inhabitants of Jeruſalem for ſin, and for uncleanneſſe that they may be purified therein. This is ſignified in baptiſm under the Goſpell, Titus. 3.5. Which is called the laver of regeneration: For as the waſhing of water puts away the filthineſſe of the fleſh, ſo the blood of Jeſus Chriſt cleanſeth us from all ſin, 1 Joh. 1.7.
This alſo was typiſied by the ceremoniall waſhings under the Law, if we look back unto them, which in themſelves were ineffectuall, as is plainly expreſſed at large, Heb. 9. take more ſpeciall notice of, ver. 12.13.14. Neither by the blood of Goats, and calves, but by his own blood he entred into the holy place, having obtained eternall redemption for us, For if the blood of Bulls and of Goats, and the aſhes of an Heifer, sprinkling the unclean, ſanctifieth to the purifying of the fleſh; How much more ſhall the blood of Chriſt (who through the eternall spirit, offered himſelfe without ſpot to God) purge your conſcience from dead works to ſerve the living God. As likewiſe Heb. 10. The Apoſtle ſhews the inſufficiency of the legall rites in the beginning of the Chapter, and therefore the Sacrifice of Chriſt muſt take place, according to Scripture, which ſaith, Lo I come to doe thy will O God,—by which will we are ſanctified through the offering of the body of Jeſus Chriſt once for all. And ver. 14. by one offering he hath perfected for ever them that are ſanctified, according to the tenour of the new Covenant, wherein, ſaith the Lord, I will put my Lawes into their hearts, and in their mindes will I write them; as you may read, ver. 16. ſee more in the following verſes. Multitudes of texts to this purpoſe might be quoted, as thoſe, that are produced to confirme the Doctrine, which I will not ſtand to repeate, and many others.
I ſhall ſumme up all in a word. Whatſoever is promiſed in Scripture concerning our Sanctification, is purchaſed, and ratified by Chriſt Jeſus. For all the promiſes of God in him are yea, and in him amen, unto the glory of God by us, 2 Cor. 1.20.
Chriſt the Efficient cauſe of ſanctifying grace. Chriſt the procreating cauſe of ſanctification.Chriſt ſaves his people as the Efficient cauſe, working Sanctifying grace in them. And he is 1. The Procreating. 2. The Conſerving. 3. The Perfecting cauſe of it. For in, and by him, Grace is begun, continued, increaſed, and perfected. Chriſt is the procreting, or principall efficient cauſe of Sanctification. He is therefore ſaid to be made unto us of God-Sanctification. 1 Cor. 2.30. Heb. 2.11. For both he that Sanctifieth, and they who are ſanctified, &c. And him hath God exalted with his right hand, to be a Prince and a Saviour, for to give repentance to Iſrael. Act. 5.31. And he is called, Jeſus the Author, and finiſher of our Faith, Heb. 12.2. And what is ſaid of Repentance and Faith, may be ſaid of every Grace: for he is the fountaine of Grace, and doth willingly communicate, and readily diſtribute to the neceſſities of his people. It pleaſed the Father, that in him ſhould all fulneſſe dwell, Col. 1.19. And in him are hid all the treaſures of wiſdom and knowledge, Col. 2.3. Hid, not from, but for his people, for ſaith John, c. 1.16. of his fulneſſe we all receive, and grace for grace. Chriſts ſanctifying work conſiſts of two parts. 1. rNot that theſe are two really diſtinct parts, or works; but one worke in diſtinct reſpects, or conſiderations.The rooting out of ſinne. 2. The implanting of Grace, Sinne is called the old man, the fleſh, the body of ſinne, and our old man is ſaid to be crucified with Chriſt, that the body of ſinne might be deſtroyed, that henceforth we ſhould not ſerve ſinne, Rom. 6.6. And they that are Chriſts are ſaid to have crucified the Fleſh with the Affections, and Luſts, Gal. 5.24. Grace is called the new man, Eph. 4.24. the new creature, Gal. 6.15. the firſt reſurrection, Rev. 20.6. and the faithfull are riſen with Chriſt, Col. 3.1. And we are ſaid to be dead unto ſin, and alive unto God through Jeſus Chriſt, Rom. 6.11. In all which we ſee, that the two parts of the worke referre to the death, and reſurrection of Chriſt, not meerly becauſe Chriſts death, and reſurrection purchaſed it for us; but alſo, becauſe by the ſame power, that he raiſed up himſelfe from the dead, he actually mortifies our ſins, and raiſeth us againe to newneſſe of life. The Faithfull have an intereſt in Chriſts Death and Reſurrection by way of communion with him, he communicates unto them the vertue of his Death, and Reſurrection, makes them therein conformable to himſelfe. Thus ſaith Paul, Phil. 3.10.foreign. That I may know him, and the power of his reſurrection, and the fellowſhip (or communion) of his ſufferings, being made conformable unto his death.
Obj. Is not the holy Ghoſt our Sanctifier, as Chriſt is our Redeemer, and the Father our Creator in a ſpeciall manner? Why then doe you attribute that to Chriſt, as the ſpeciall Efficient, which belongs to the Holy Ghoſt?
Anſw. 1. It is true, that theſe works are in ſome ſpeciall manner attributed to the three perſons ſeverally: and the holy Ghoſt is ſpecially called by Divines, our Sanctifier, as may alſo be proved from ſeverall texts of Scripture. Yet withall we muſt remember, that the workes of the Trinity, that are termed workes ad extra are undivided: thus God the Father created, Eph. 3.9. The Son created, John 1.3. All things were made by him, and without him was not any thing made, that was made. And the Holy Ghoſt created, Gen. 1.2. So in this new creation the Father ſanctifies, therefore Chriſt prayes, Joh. 17.17. Sanctifie them with thy truth. The Son ſanctifies, as hath been already proved at large. And the Holy Ghoſt ſanctifies, Rom. 1.4. Divines joyne them all togegether thus, God the Father ſanctifies us in Chriſt, by the Holy Ghoſt. In the forming of the new man, the whole Trinity is imployed, as at the framing of the firſt Man, when God ſaid, Let us make man after our owne image, Gen. 1.26. Where note by the way, that in this work, though the three perſons are all imployed, they are not ſubordinate cauſes, nor three co-ordinate cauſes, concurring to the ſame effect; but one cauſe. For although there be a myſterious diſtinction of the perſons, yet by reaſon of the Unity of the Eſſence sUbi caedem ſunt operationes, ibi eadem eſſentia Et vice verſâ., there is a Unity of the Divine attributes, and operations. And thus according to the confeſſion of Athanaſius, we ſay, The Father is God, the Son is God, the Holy Ghoſt is God; and yet there are not three Gods, but one God; The Father Almighty, the Son Almighty, the Holy Ghoſt Almighty; and yet, there are not three Amighties, but one Almighty. So we muſt ſay, The Father Created, the Son Created, the Holy Ghoſt Created; and yet, there are not three Creators, but one Creator. So alſo, the Father Sanctifies, the Son Sanctifies, the Holy Ghoſt Sanctifies; and yet, there are not three Sanctifiers, but one Sanctifier. Thus they are all but one cauſe, becauſe they all have but one and the ſame cauſality, viz. one, and the ſame Divine power, by which they worke. This myſterie may be intimated in that Hebrew Idiotiſm, Gen. 1.1. foreign, where a verb ſingular is joyned with a noune plurall, ſignifying the unity of cauſality, & action, as well as of Eſſence and Nature in the three perſons.
Though the Holy Ghoſt is ſpecially called our Sanctifier, Anſw. 2 becauſe he doth immediately ſanctifie, yet may the worke be eminently attributed to Chriſt, 1. Becauſe the Holy Ghoſt (the ſanctifying ſpirit) is given by Chriſt to his people, Mat. 3.11. He ſhall baptize you with the Holy Ghoſt, and with fire, which is of a purifying nature, John 15.26. When the Comforter is come, whom I will ſend you from the Father, even the ſpirit of truth, &c. Ch. 16, 17. If I goe not away, John 1. 16, 17. Col. 1 19. ver. 18. John 15. 1 Part.the Comforter will not come unto you, but if I depart, I will ſend him unto you.
2. Becauſe in Chriſt is the fulneſſe of all Grace, and the faithfull derive it from him, as the Members from the head tCaput diſtat, & diſtinguitur à ſuis membris tripliciter— 3. Ratione cauſalitatis & influentiae. Caput enim motum & ſenſum omnibus membris impertit, & communicat: membra omni motu, & ſenſu deſtituuntur, fi à capite ſejungantur. Sic Chriſtus vitam spiritualem & motum gratiae infundit membris ſuis, altoqui ſtupidis, mortuis, & ab omni motu spirituali deſtitutis. Sin… me nil poteteſtis facere: at contra, foreign. Dav. in Col. cap. 1. ver. 18., as the branches from the ſtock; as the ſtreame from the fountaine. He received the ſpirit without meaſure, and conveieth it in meaſure to his people.
As Chriſt is the Procreating cauſe of ſanctifying grace, ſo is he the conſerving cauſe of it. It is he that gives, and maintaines the life of grace. As God at firſt by his power made all things of nothing, and ſince maintaines them in their being by his providence, having their continued being from him, who gave them their firſt being; ſo that the Apoſtle ſaith, Act. 17.28. In him we live, move, and have our being. So is it in the new Creature, the continuance of Grace is from Chriſt uNeque ipſum recte vivere nobis ex nobis eſt, nifi credentei adjuvet, & orantes, qui et ipſam fidem dedit, quia nos ab illo adjuvandos eſſe credanius Aug. de Civ. Dei, lib. 19 cap. 4., who created the firſt Grace in the Soule, and we are no more able to live the life of Grace, or performe any gracious worke without his conſerving, co-operating, and aſſiſting grace, than we are able to live, walk, and worke without the preſervation and aſsiſtance of Divine Providence. Chriſt is to the Soule, as the Soule is to the Body, when Saint Paul ſaith, Gal. 2.20. I am crucified with Chriſt, yet nevertheleſſe I live, (he doth with an Epanorthoſis correct himſelfe thus) yet not I, but Chriſt liveth in me: As if he ſhould ſay, this ſpirituall life of Grace, which I now live, is not from my ſelfe, but from Chriſt, who liveth in me, (to wit, by his Grace) and gives life, and motion to me. As the Soule gives life to the Body, and the Body lives no longer than the Soule is united to it; but becomes a dead carcaſe, whenſoever it is ſeparated from it: So if Chriſt, (who is the life of the Soule) ſhould be ſevered from it, it would immediately become dead againe in Treſpaſſes, and Sinnes, and able to doe no more in Grace, than a dead Corps in Nature. This our Saviour Chriſt himſelf excellently proves, and illuſtrates in another compariſon, John 15.5, 6. As the branch cannot beare fruit of it ſelfe, except it abide in the vine, no more can ye, except ye abide in me: I am the vine, and ye are the branches: he that abideth in me, and I in him, the ſame bringeth forth much fruit, for without me ye can doe nothing. As the branches, that ſprout out of the vine, receive ſap from it, whereby they are preſerved, and become fruitfull, but being once broken off, become dead and fruitleſſe, having no more ſap or life in themſelves. So ſaith Chriſt, foreign ſevered from me foreign, ye can doe nothing. There are in the Greek two negatives, which deny the more vehemently, as if he ſhould ſay, ye cannot poſsibly doe any thing, for if a man abide not in me, he is caſt forth, as a branch, and is withered. Philoſophers are of opinion, that if the Heavens ſhould ſtand ſtill but a minute of an houre, and withhold their influence from this lower world, man could not move ſo much as a little finger. Much more, if Chriſt ſhould but withhold the influence of his grace from us, ſhould we be unable to move one haires breadth towards any good.
Chriſt is likewiſe called the head, and the faithfull the members wCaput & membra in eo conveniunt, quod babeant inter ſe continuitatem, & quod omnia actum ſuum, & informationem habeant ab eadem anima. Sic caput hoc myſticum & omnia ejuſdem membra, habent continuitatem quandam inter ſe, & informationem ſuam, ſpiritualem, & vivificationem ab codem principio. Eſt enim inter Chriſtum, & omnia Chriſti membra continuitas quaedam ratione Spiritus Sancti, qui plen…ſſime reſidens in Chriſto capite, imus, & idem numero ad omnia etiam ejus membra diffunditur, vivificans ca ſingula, & uniens univerſa. Dav. in Col. c. 1. v. 18.of the body, Col. 1.18. He is the head of the body the Church. As then, in the naturall body, the members have their life preſerved by being united to the head, being compact together by certain bonds and ligaments: and if any be cut off, and ſevered, it becomes void of all life, and motion: So is it in the myſticall body, if a ſoul ſhould be diſmembred from Chriſt, it would (as a hand cut off) immediately become liveleſſe and uſeleſſe. If man, at his firſt Creation, ſo ſoon loſt the life of perfect grace, having the cuſtody thereof committed to himſelfe; much more would he loſe it now, the degree thereof being ſo imperfect as it is, were not this life originally in Chriſt. Were it in us alone, it would be but as water in a broken ciſterne, that would preſently leake all out: But Chriſt is an ever-over-flowing fountain, continually ſtreaming forth into the ſouls of his people; yea, as a ſpring ariſing within them, as his words to the woman of Samaria import, John. 4.10.14. Jeſus anſwered and ſaid unto her, if thou hadſt known the gift of God, and who it is, that ſaith unto thee, Give me to drink; thou wouldeſt have asked of him, and he would have given thee living water. Whoſoever drinketh of the water, that I ſhall give him, ſhall never thirſt: but the water, that I ſhall give him ſhall be in him a well of water, ſpringing up into everlaſting life. Undoubtedly Chriſt himſelf is this Fountaine of grace; and well doth Paul call it the grace which is in Chriſt Jeſus. 2. Tim. 2.1.
God hath not then given unto his Saints (as Abraham gave to Hagar) water in a bottle, to be ſoon exhauſted, that they ſhould hopeleſſely bewaile the childe of grace, as in a ſtarving, and periſhing condition: But hath ſent the Angell of his Covenant, who hath cheered their hearts, by opening their eyes, and ſhewing them a well of water, whereby they may have aſſured hope, that the babe ſhall be preſerved, and nouriſhed, till it come to perfect ſtature. And this directs me to the next head.
As Chriſt is the Conſerving; ſo he is alſo the Perfecting cauſe of ſanctifying grace in his people.Chriſt the perfecting cauſe of ſanctifying grace. He is the Alpha, and Omega in the work of grace: He layes both the foundation, and the topſtone in the ſpirituall building: He is the Finiſher, as well as the Authour, of our Faith, Hebrews Chap. 12. ver. 22. and we are ſaid to be compleat in him, Col. 2.10. In the work of Sanctification; as well, as Juſtification: *Ph. 2.12.Not as though we were already perfect, or could attain it in this life, as the perfectiſts fondly argue from thence. xQuae itaque in ſanctis reperitur, eſt imperfecta quaedam perfectio, tum ſcientiae, tum obedientiae. — De bac Aug Cont. duas. Ep. Pelag. l 3 c. 5 Secundum iſtius vitae modum eſt quaedam perfectio, cique, per fectioni hoc deputaetur, ut ſe quiſque noverit nondum eſſe perfectum. Dav. in Col. cap. 4. v. 13.In this life, this work of Chriſt is but opus in fieri, not in facto eſſe: A work in doing, not done. Yet is grace perfect in its kinde from the firſt inſtant of it in the ſoul. There is a twofold perfection, 1. Of parts, 2. Of degrees. Or there is a Perfection 1. Of truth, 2 Of Growth.
1. That is perfect in Parts, to which no parts are wanting; and is oppoſed to maimed. Thus a child is ſaid to be perfect in the day of his birth, that hath all parts that a child ſhould have. That is perfect with a perfection of Truth, which is not Adulterate, or counterfeit; thus that is ſaid to be perfect gold, which is true, and not counterfeit. In this ſenſe the work of Sanctification is Perfect at the firſt: the ſoul is Sanctified throughout, and in every part, though it be but partly Sanctified. The new man, at firſt forming, hath all its parts, and members; and the child of grace hath no part wanting in the day of his birth. yAnimalia naſcuntur, foreign. Ariſt. Hiſt. anim. l. 7 c. 8. 1 Tim. 1.5 2 Tim. 1.5 2 Cor. 6.6. Ro. 12.9.Then alſo is it perfect in reſpect of Truth: there is Faith unfained, Love without diſſimulation, and every other grace in ſincerity: It will abide the touch-ſtone, although it be not full weight.
2. There is a Perfection of Degrees, and of Grouth; & this is twofold, 1. Comparative, compared with that, wch is very weak, little, and much beneath it. 2. Abſolute, as having nothing to be ſuperadded. Thus, in a Comparative ſenſe, he is ſaid to be Perfect, that is a ſtrong man in Chriſt, an able Chriſtian in Compariſon of thoſe, that are as babes, and but weak in the faith. Thus ſaith Paul. Phil. 3.15. Let us therefore, as many as be Perfect, be thus minded. And Heb. 5.14. Strong meat belongs to them, that are of full age, foreign. Heb. 5.14. foreign Phil. 3.15.the Greek word here uſed, foreign ſignifies Perfect, and is the ſame, that is uſed in the foregoing proof. This perfection alſo doth Chriſt give unto the ſoule that is his: he brings it in, and leads it on in the wayes of grace. He, who is called the Everlaſting Father, (who hath begotten us againe) is not contented meerely to preſerve the children of Grace, that they die not; but doth tenderly nurſe, and cheriſh them, and cauſe them to grow to greater ſtrength and ſtature. Eph. 4.15, 16. But ſpeaking the truth in love, may grow up into him in all things, which is the head, even Chriſt: from whom the whole body fitly joyned together, and compacted by that which every joynt ſupplyeth, according to the effectuall working in the meaſure of every part, maketh increaſe of the body unto the edifying of it ſelfe in love.
But alas! how imperfect is the greateſt perfection that is attainable in this life! how many are the ſinfull weakneſſes of the beſt of Gods ſervants! and what little dwarfs are they here, in compariſon of their heavenly ſtature! Chriſt doth not (therefore) ſet up Hercules Pillars, with a Nil ultra to what he doth for his people here; but he writes a Plus ultra: there is ſomething more, that he doth for them; yea, that he works in them, which exceeds this, as far, as heaven is higher than the earth.
There is (therefore) in the laſt place,Perfection of d…gree… abſolute. an abſolute perfection of Degrees. which he beſtows upon the Souls of his people at the houre of death, zTunc enim erit perfectum illud de quo loquens Apoſtolus: Ex parte, inquit, ſcimus, & ex parte prophetamus, cum dutem venerit id quod perfectum eſt, quod ex parte eſt evacuabitur. Deinde ut quomodo poſſee aliqua ſimilitudine oſtendere quantum ab illa quae fatura eſt, diſtet haec vita, non qualiumcunque hominum, verum etiam qui praecipua hîc ſanctitate ſuut praediti: Cum eſſem, inquit, parvus, quaſi parvulus ſapiebam, &c. Aug. de Civ. Dei, lib. 22. cap. 29.and upon the whole man, at the great reſurrection: then ſhall the whole man be wholly perfect, perfect Soul, and perfect Body, united together; and, when they are brought to the heavenly Canaan, the Canaanites ſhall be no more in the land, as thornes in their eyes, and goads in their ſides, no more ariſing of ſinne in the Soule: no more imperfections cleaving to their Seraphicall Hallelujahs: nothing wanting that may be further deſired to the compleating of their happineſſe.
Thus Chriſt is not like a fooliſh builder, that laid a foundation, and was not able to finiſh it: but he layes the foundation, and carrieth on the building of grace here, which he compleatly perfects, and beautifully adornes in glory hereafter. In this great work of ſaving his people from their ſins, Chriſt is all, and in all. He is all Meritoriouſly, purchaſing grace, for them; He is all Efficiently, working grace in them: He infuſeth grace, preſerveth grace, increaſeth grace, and perfecteth grace. He is not like unto Moſes, that brought the children of Iſſrael out of Egypt, and died when he came neere to the borders of Canaan: Nor like unto Joſhua that brought them into Canaan, but began the work where Moſes left: But both of them together will more fitly typifie the work of Chriſt our Saviour; aIpſe Christus —is propriè eſt, qui nos vocat, fide & veſipiſcentia donat, ac credentes, foreign juſtificat, regenerat, vivificet, ſervitque in vitam aeternam, Z…nch de diſpenſ. ſalutis per Chriſtum, Theſ. 17.who brings his people out of bondage from under their hard taskmaſters, leads them ſafe through the wilderneſſe of this world, and peaceably ſetleth them in their everlaſting reſt, having ſubdued all their enemies under their feet.
Queſt. But why, are we not perfectly ſaved from ſin, by being wholy Sanctified at once, even at our firſt converſion?
Anſw. 1. Some ſay this is done for the greater exaltation of Gods free Grace, to make us the more ſenſible of what he hath done for us; that we may have no cauſe of glorying in our ſelves, but may give all the glory unto God. But this Anſwer ſeemes to me to be of no great force. For had we bin Sanctified wholly at once, the work would have been no leſſe of grace, then now it is, there would have bin nothing of our merit in it. If a Phyſitian ſhould undertake freely, and upon his own care, and charge to heal a poor ſick perſon, who is not able to give him a Fee, is it not as free (if he thought it fit) to cure him perfectly in a day, as if he take ſeaven yeares to perfect the cure? Neither ſhould we have bin leſſe ſenſible of what the Lord had done, or have gloried the more in our ſelves, or the leſs in God. Yea, had we bin perfectly Sanctified all at once, ſhould we not have bin the more ſenſible of ſo weighty, and ſuddaine a change; and have gloried leſs in our ſelves, and more in God in that ſtate of perfect Sanctification, then now we are able to doe in a ſtate of imperfection? We ſet up our own, and diminiſh the due praiſes of God our Saviour, till we come to a ſtate of perfect holineſſe.
2. Neither dare I adventure to ſay with ſome, that this is done to keep us humble, and low in our owne eyes. 'Tis true (I know) that our daily imperfections are matters of humiliation, and the conſideration of them ſhould make us the more humble: But were we perfectly ſanctified, we ſhould be perfectly humble, and there would be no room for pride.
Neither doe I apprehend any great weight, in what other particular reaſons I have ſeen given for it: For I doe not remember any ſpeciall reaſon given in Scripture, It is ſufficient that God hath revealed it his will to have it ſo, and we are abundantly bound to be thankfull for our deliverance, whether it be ſooner or later compleated. We loſt our ſtock of grace ſodainly, and are long in recovering our loſſe. We were wounded in a moment, but are not ſo ſoon healed: Our Chirurgion was able to have wrought the cure in as little time, as we made the wound. But let us waite the Lords leiſure, for the healing of our Souls in his own order without too curiouſly prying into the reaſon of his method.
Though the work of Salvation from ſin, be wholly the work of Chriſt,Inſtrumentall cauſes of Sanctification. both in Purchaſe and application (as hath been already ſhewed) yet he is pleaſed to fit, and make uſe of inſtruments for bringing in, and leading on his people in the waies of holineſſe.
The inſtrument that Chriſt makes uſe of in the firſt Sanctification of grown perſons, (for infants (ſuch in whom Grace is wrought) are ſanctified without meanes) is his Word or Goſpel. Rom. 10.17. Faith cometh by hearing, and hearing by the Word of God. And the Goſpel is called the power of God unto Salvation, Rom. 1.16. Our Saviour Jeſus Chriſt hath aboliſhed death, and brought life and immortality to light through the Gospel, 2 Tim. 1.10. which is termed the word of reconciliation, 2 Cor. 5.18, 19. And the word which is able to ſave our Soules, James 1.21. And ſaith Paul to the Theſſalonians, 2 Ep. 2.13, 14. God hath from the beginning choſen you to Salvation, through ſanctification of the Spirit, and beliefe of the truth, whereunto he called you by our Goſpel, to the obtaining of the glory of our Lord Jeſus Chriſt. The word diſcovers our ſin, and miſery, Rom. 7. James 2.9. Rev. 3.17. And directs us to the Fountaine of Grace for healing, and help. Iſa. 55.1, 2, 3. Zach. 13.1. Mat. 11.28, 29. Ioh. 17.37, 38.
The Word being but an Inſtrument workes not without the ſpirit of Chriſt, which is the Principall Efficient bInſtrumentum non movet niſi moveatur., as we ſay, The inſtrument moves not, unleſſe it be moved. As a Sword cuts not without ſome hand to weild it, ſo the Word, (though it be ſharper then a two-edged ſword) ſlayeth not corruption, nor converteth the Soule, but as it is ſet home by the power of the Spirit, and this may be one reaſon why the Word of God is called the word of the Spirit, Eph. 6.17. Dr. Gouge upon the place gives two reaſons why the Word of God is called the Sword of the Spirit. 1. In regard of the Author of it, 2 Pet. 1.21. 2. In regard of the nature, or kind of it; for it is ſpirituall, and ſo oppoſed to a materiall ſword, made of mettall, which may be called the ſword of fleſh. To this purpoſe the Apoſtle ſaith the weapons of our warfare are not carnall, 2 Cor. 10.4. And this may be a ſufficient reaſon alſo to call it the ſword of the Spirit; becauſe it is the Spirits weapon, wherewith it ſlaies thoſe fleſhly luſts, that warre againſt Gods glory, and the Souls happineſs: As that was ſaid to be the ſword of Joab, Abner, Jonathan, or David, wherewith they fought againſt their enemies.
Men, more eſpecially Miniſters of the Goſpel (who are Chriſts own Ambaſſadours) are Inſtruments in ſaving his people from their ſins, as they bring the word, or meſſage of life and ſalvation unto them. They are called foreign co-workers, or labourers together with God, 1 Cor. 3.9. and Miniſters, by whom the Church believeth, ver. 5. To this purpoſe ſaith Paul to Timothy, 1 Tim. 4.16. Take heed unto thy ſelf, and unto the doctrine; continue in them; for, in doing this, thou ſhalt both ſave thy ſelf, and them that heare thee: And Rom. 10.14, 15. How ſhall they believe on him, of whom they have not heard? and how ſhall they hear without a Preacher? and how ſhall he preach except he be ſent? as it is written: How beautifull are the feet of them that preach the Gospel of peace, and bring the glad tydings of good things! Therefore Chriſt hath given Miniſters to his Church for this purpoſe, Epheſ. 4.11, 12. And he therefore ſent forth his Diſciples to teach all natitions. Mat. ult. 19.
Private perſons, within their ſphere, may be inſtrumentall in the converting of Souls. 1 Cor. 7.16. What knoweſt thou, O wife, whether thou ſhalt ſave thy Husband? or how knoweſt thou, O man, whether thou ſhalt ſave thy Wife? Doubtleſſe the husband is many times an happy inſtrument of converting the wife, and the wife likewiſe of converting the husband; and Parents, and Maſters have been often bleſſed inſtruments of much good in this kind, to their children, and ſervants: ſo likewiſe one friend and neighbour to another. Brethren, ſaith James, chap. 5.19, …0. If any of you doe erre from the truth, and one convert him, let him know, that he which converteth the ſinner from the error of his way, ſhall ſave a ſoule from death, and ſhall hide a multitude of ſins. And the reading of the Word may (through Gods grace) become effectuall, where the preaching of it is not deſpiſed.
In Chriſts work of preſerving, and increaſing grace, the ſame means, and other alſo, are inſtrumentall The Word is Milk for Babes, and Meat for Strong men, both to preſerve and increaſe their ſtrength and ſtature. 1 Pet 2.2. As new born babes deſire the ſincere milk of the Word, that ye may grow thereby. See Heb. 5.12, 13, 14. chap. 6.1, 2. The Sacraments alſo, are means (being added, as ſeals, to the Covenant) to confirm faith, and all ſaving graces: Yea, in this work, after the receiving of the firſt ſpeciall grace, Chriſtians are inſtrumentall in the ſaving of their own cC…riè t…men illi ſunt, qui nos in converſione ad Deum truncos eſſe volunt & lapides. Cum enim quiſque ſentiat reipſa dum à spiritu Sancto illuminatur, renovatur, trahitur, ſe quod ignorabat cognoſcere, quod nolebat velle, quod averſabatur amare, a quo fugiebat, ad eum libenter, & sponte currere, & quod vitae genus oderat, illud ex animo amplecti, quomodo lapides, ac ſtipites ſumus? Zanch Ep. ad Marcum Meningum, de noſtra ad Deum converſione.ſouls. Thus ſaith Paul to Timothy, 1 Epiſt. 4.16. Take heed unto thy ſelfe, and unto the doctrine; continue in them, for in doing this, thou ſhalt both ſave thy ſelfe and them that heare thee. Thus ſaith Peter, 1 Ep. 1.22. Seeing that ye have purified your ſoules, in obeying the truth, through the spirit.— and 1 John 3.3. Every man that hath this hope in him, purifieth himſelfe, even as he is pure. Prayer is a ſpeciall means, whereby the faithfull obtain both a continuance, and increaſe in grace. 2 Cor. 12.7, 8, 9. Luke 17.5. Mat. 6.13. Pſal. 51.10, 11.
Croſſes, afflictions, wonderfull and remarkable providences, tend many times (through Gods direction) both to the working, and increaſe of grace, Pſal. 119.67. Before I was afflicted I went aſtray, but now have I kept thy word. Ver. 71. It is good for me that I have been afflicted, that I might learn thy ſtatutes, 2 Chron. 33.11, 12. Acts 16. 26. to 32.
The compleat perfection of the ſoul, wherein it is ſaved from all the reliques of corruption, is the immediate work of Chriſt our Saviour; for while his people are here in the fleſh, they bear about them the body of ſin; and immediately upon the ſeparation of the ſoule from the body, is the ſoul perfectly freed from ſin: The earthly Tabernacle, and the body of ſin are laid down both together, ſo that the Word, and other Ordinances, and all endeavours towards perfection, that were uſefull in time of life, can have no place here, when the ſpirits of juſt men are made perfect in a moment.
The ſubject of this Salvation,The ſubject of Salvation. or perſons ſaved are his people, thoſe that were given to Chriſt by the Father (as was expreſſed in the opening of the Text) viz. the Elect of God, theſe, and onelyonly theſe, Rom. 8.30. Moreover whom he did predeſtinate, them he alſo called. — Thoſe that were predeſtinate before time, are the called in time, and they are called with an holy calling, 2 Tim. 1.9. they are called from uncleanneſſe to holineſſe, 1 Theſ. 4.7. They are his workmanſhip created in Chriſt Jeſus unto good works, which God hath before ordained, that they ſhould walk in them, Eph. 2.10. For theſe onelyonly Chriſt laid down his life, with an abſolute purpoſe to ſave. John 10.15. I laid down my life for the ſheep: For theſe he prayed as Mediatour, John 17.9. I pray for them, I pray not for the world, but for them which thou gaveſt me, for they are thine. To theſe he manifeſts the name of God, ver, 6. I have manifeſted thy name to the men which thou gaveſt me out of the world, thine they were, & thou haſt given them me. And for their ſakes (ſaith Chriſt, v. 19) I ſanctifie my ſelf, that they alſo might be ſanctified through the truth. Theſe, onelyonly, heare his voice, & follow him, and to theſe, onelyonly, he gives eternall life, Joh. 10.27, 28.
The people that are thus given to, and ſaved by Chriſt, are by nature dHoc unum è S…literis didiſcimus, hominem in hic, quae ad pictatem pertinent, ſua natura, eó que antequam fi… nova creatura, hoc eſt, ante converſionem eſſe animalem, & ideo quae ſunt Dei, nihil eorum intelligere poſſe; habere cor lapideum, & ob eam cauſam, niſi prius à Deo carneum accipiat cor, quod flecti in ipſius obſequium poſſit, non poſse velle, quae ſuae naturae ingrata ſunt, eſſed denique mortuum, ac promden fi preventus a gratia Christi per Chriſtum vivificetur, nullum verae &. coeleſtis vitae opus praeſtare poſſe. Zach. Ep. ad m. Men. de noſtra ad Deum converſione.the children of wrath, even as others, Eph. 2.3. dead in trespaſſes and ſins, ver. 1. they are indeed Chriſts Sheep, but loſt ſheep, eOvis animal eſt ſtolidum ac iners & omnium quadrupedum ſtupid ſſ…ū quod in devia et loca deſerta diſeurrit, et oberrat, etiamſi paſcita aomi habeat, et pabuſū copioſū— Eiſi à tempeſtatibus et invibus obruatur non diſcedit ex loco, niſi a paſtore abigatur, &c. Ariſtot. de nat. animal l. 9.in a ſtraying condition without the fold of Chriſt, John 10.16. The terme then, from which they are brought in this great Salvation, is Sin, Sathan, and the World. The term to which, is God in holineſſe. To this purpoſe ſpeak many Scriptures; two I ſhall mention, which ſpeak fully to the matter: Paul ſaith that Chriſt ſent him to the Gentiles to open their eyes, and to turn them from darkneſſe to light, and from the power of Sathan unto God, that they may receive forgiveneſs of ſins, and inheritance among them which are ſanctified, Acts 26.18. And again, ſaith Paul to Titus, c. 2.3, 4, 5, 6. We, our ſelves alſo, were ſometimes fooliſh, diſobedient, deceived, ſerving divers luſts and pleaſures, living in malice and envy, hatefull and hating one another: But after that the kindeneſs and love of God our Saviour toward man, appeared, not by works of righteouſneſſe, which we have done, but according to his mercy he ſaved us, by the waſhing of Regeneration, and renning of the holy Ghoſt, which he ſhed on us abundantly, through Jeſus Chriſt our Saviour. The Cure muſt be according to the nature of the Diſeaſe, and the Remedy ſuitable to the Miſery; which was a departing from God to the Creature, which is called two great evils. Jer. 2.13. My people have committed two great evils, they have forſaken me the fountaine of living waters, and hewed them out ciſterns, broken ciſternes, that can hold no water.
The power likewiſe, by which this ſalvation is wrought, muſt needs be anſwerable to the greatneſſe of the miſery. It muſt be a ſtrong arm that reſcues a Lamb out of the paw of a Lion: It muſt be no leſſe than a Divine fTu es Deus omnipotens, qui juſtificas impios, et vivificas mortuos, et mutas peccatores, et non ſunt. Tibi ſoli poſsibile eſt ſuſcitare ſilios Abrabae de duris lapidibus. Aug. Theo. conf. par. 2. cap. 10.power, that raiſeth a Soule from death to life, and makes it partaker of the Divine nature. It is the Divine power that gives all things pertainig to life and godlineſſe, 2 Pet. 1.3. And it is the ſame mighty power by which Chriſt himſelf was raiſed from the dead, that worketh effectually in them that believe, Eph. 1.19, 20. The want of Grace in the ſoul is not a Phyſicall privation, before the habit, where the ſubject is apt, and diſpoſed to receive the form: but a Logicall privation, where the form is excluded, and paſt a naturall power of recovery. The generation of a living child is naturall to man, and according to nature it is ſaid, Abraham begat Iſaac, &c. but the raiſing of the dead to life, is a work above nature, and therefore a reall miracle, requiring an Almighty power to effect it. Our new creation in Chriſt is a greater worke then our firſt creation in Adam, and our reſurrection from ſin to newneſſe of life, is more than the reſurrection of our bodies from the grave. Chriſt therefore puts forth his Almighty power, to ſave his people from their ſins, & when he thus workes, none can let, he workes irreſiſtably, the greateſt ineptitude and depravity of nature ſhall be overcome. He opens the eyes of them that were borne ſpiritually blinde, and the unction of his Spirit is an eye-ſalve, whereby they are enabled to ſee, and know all things neceſſary to Salvation. Though the will be refractory, and the carnall minde not an Enemy only, but enmity it ſelfe againſt God,Rom. 8.7. foreign. Ezek. 36.26. Gen. 6.5. he bowes and inclines it, and of unwilling makes it willing, Pſal. 110.3. They ſhall be a willing people, in the day of thy power. His blood diſſolves the adamantine ſpirit. He takes away the hard and ſtony heart, and gives a heart of fleſh. Though the thoughts and imaginations of the heart be evill, onelyonly evill, and that continually he reformes them, and makes them delight in meditating on his word. Though carnal affections be ſtrong, and unbridled, carrying the minde to earthly objects, he crucifies the fleſh, with the Affections and Luſts. Though the holds and fortifications of ſinne be ſtrong in the Soule, and the ſtrong man armed (Satan) poſſeſſe them, and the Elect, by nature themſelves,Pſal. 68.18. be rebellious alſo, joyning with Satan, and warring againſt their Saviour, Chriſt who is infinitely ſtronger, batters theſe fortifications, ſpoiles him of his goods, delivers poor captivated ſoules and brings them into a bleſſed captivity, to the obedience of Chriſt himſelfe.
In a word, where Chriſt undertakes the worke, the rougheſt and hardeſt ſtone in the corrupted, and confuſed Maſſe ſhall be hewen, poliſhed, and fitted to the ſpirituall building, and the moſt knotty piece ſhall be curiouſly wrought, to a moſt beautifull ſtatue, after the image of God.
I ſhall both ſumme up, and further cleer this diſcourſe, in theſe ſhort Propoſitions following;
1. Man by nature gBritan. Theol. Sententia in Synodo Dord. Theſ. 1. Voluntas hominis lapſi nudata eſt donis ſpiritualibus, & ſalutaribus, quibus in innocentiae ſtatu donata fuit: ac proinde ad actus spirituales nil jam valet abſque viribus gratiae. Theſ. 2. Lapſae voluntati ineſt non tantum peccandi poſsibilitat, ſed etiam praeceps ad peccandum inclinatio. De libero Arbitrio, & Gratiâ brevis eſt Eccleſiae noſt…ae definitio, Art. 10. propoſita in haec verba. Ea eſt hominis poſt lapſum Adae conditio, ut ſeſe naturalibus ſuis viribus & bonis operibus ad fidem, & invocationem Dei convertere ac praeparare non poſſit. Quare abſque gratia Dei, quae per Chriſtum eſt, nos preveniente ut velimus, & co-operante dum volumus, ad pietatis opera facienda, quae Deo grata ſunt & accepta nil valemus. In quibus verbis homini in ſtatu lapſus, ſive peccati, tam vires, quam merita negantur, ad bonum spirituale. Daven. De lib. Arb. & Gratiae cooperatione.is dead in treſpaſſes and ſins, and hath neither power, nor wil to help himſelf, yea, he is an enemy to the work of Grace upon his own Soul, and therefore ſtands in need of the effectually working grace of Chriſt.
2. hBrit. Theol. ſent. in Syn Dord. De converſione, Theſ. 1. Deus animos electorum ſuorum praedictis gratiae ſu… actibus excetatos, & praeparatos intima quadam & mirabu… operatione regenerat, & quafi de novo ereat, infundendo ſpiritum vivificantem, & omnes animae facultates novis qualicatibus imbuendo.Chriſt in ſaving of a Soule from ſinne workes powerfully, and irreſiſtibly, overcoming all oppoſition whatſoever, whether within or without us.
3. iTheſ. 2. Ad hoc ipſum opus regenerationis habet ſe homo paſsivè, neque eſt in poteſtate voluntatis humana impedire Deum ſic immediatè, regenerantem.In Chriſts firſt worke of Grace upon the Soule, the Soule is paſſive.
4. kDe Converſione qua denetat actionem bominis, &c. Pradictam converſionem ſequitur haec noſtra converſio actualis, Deo proliciente ipſum actum credendi, & convertendi ex mutata voluntate, quae acta à Deo agit et ipſa, convertendo ſe ad Deum, et credendo, hoc eſt, actum ſuum vitalem eliciendo. Man by his fall into a State of ſin, hath wholly loſt all ability of will to any ſpirituall good accompanying Salvation: So as a naturall man being altogether averſe from that good, and dead in ſin, is not able by his own ſtrength to convert himſelf, or prepare himſelfe thereunto. When God converts a ſinner, and tranſlates him into a ſtate of grace, he freeth him from his naturall bondage under ſin; and by his grace alone, enables him freely to will, and to doe that which is ſpiritually good. Conf. of Faith by the late Aſsemb. at Weſtminſter, cap. 9.Yet no man is converted or ſanctified againſt his will, but Chriſt worketh upon the ſoul, by inclining the will, of unwilling making it willing, Pſ. 110.3.
5. When Chriſt drawes effectually, the Soule comes preſently, and infallibly, yet not by compulſion, but willingly, Cant. 1.4. Draw me, we will run after thee.
6. Drawing is Chriſts word, coming is the Soules act, done in the power of Chriſt effectually moving.
Obj. If man be meerly paſſive in the work of converſion, and no man be able in the uſe of any meanes to convert himſelfe, but Grace is of the Lords immediate infuſing; to what purpoſe is it, to heare the Word, or uſe any other meanes to attaine Grace, more than to ſit ſtill and doe nothing at all. And to what purpoſe doe Miniſters preach the Word?
Anſw. 1. The preaching of the Word is Gods ordinary meanes for the converting of Soules, Pſal 19.7. The Law of the Lord is perfect, converting the ſoul. Rom. 10.17. Faith cometh by hearing, and hearing by the word of God. And God, who hath ordained the meanes, hath bound us to the uſe of them: for as the Word, and Mans indeavours can availe nothing without the Spirit, ſo the Spirit will not worke, where the Means is rejected. It is God onelyonly, that gives the increaſe; but his Pauls and Apollo's muſt be planting and watering. Concerning the ſowing the ſeed of the Word, we may ſay as Solomon in another caſe, Eccleſ. 11.6. In the morning ſow thy ſeed, and in the evening withhold not thy hand, for thou knoweſt not, whether ſhall proſper, either this, or that, or whether they both ſhall be alike good. Miniſters are Gods Husbandmen, and People are Gods Husbandry, or as the field, in which this ſeed is ſown:1 Cor. 3.9. it is the Miniſters worke to ſow, and Gods to make the ground fruitfull.
Anſ. 2. The leſſe able we are to work grace in our own ſouls, the more careful we ſhould be to wait upon the Lord of grace, in the uſe of the meanes of grace. The blind, and deaf, and dumb in the Goſpell waited the more diligently upon Chriſt for help, becauſe they could not have help any otherwiſe, than by his ſpeciall divine power; they waited in the way, that Chriſt came, and ſo muſt the ſoul, that would have ſpirituall help, wait upon Chriſt in the way that he comes; which is the way of his Ordinances.
Obj. But is not the outward teaching to be layd aſide? Is it not ſaid, Jer. 31.33, 34. This is the Covenant, that I will make with the houſe of Iſrael: after thoſe dayes, ſaith the Lord, I will put my law in their inward paths,—And they ſhall teach no more—And doth not the Author to the Hebrewes interpret it of the dayes of the Gospel, and ſay, expreſſely, they ſhall not teach, Heb. 8.10, 11. Muſt we not then wait only for the inward, and immediate teaching of the Spirit of God?
Anſw. 1. The Lord intended not the laying aſide of outward teaching; for Chriſt himſelfe went up and downe preaching the Goſpel before his paſſion; he taught his Diſciples alſo after his reſurrection, as appears Ma. 28.18. Mar. 16.14. ad 19. Luk. 24.36, to 51. He gave a new Commiſſion to his Diſciples, to goe teach all Nations, Mat. 28.19, 20. and promiſeth to be with them, and with thoſe, that ſhould ſucceed them in the work of the Miniſtery to the end of the world. And he, who is the chiefe Sheepherd, committed the feeding of his flock to them. John 21.15, 16, 17. The fruit of his Aſcention was the giving of Apoſtles, Prophets, Evangeliſts, Paſtors, Eph. 4.11, 12.and Teachers for the perfecting of the Saints, for the work of the Miniſtry: And we muſt not be ſo abſurd, as to thinke that Chriſt by his owne practiſe, and commſſion to others contradicted the Propheſies; I came not to deſtroy the Law, or the Prophets, but to fulfill, ſaith Chriſt, Mat 5.17.
Anſw. 2. The teaching of this Doctrine, is a ſelf confutation to the Teachers: for if no man muſt teach another, then they that are of this opinion muſt not teach it others, but muſt leave God to teach them that, as well as other things.
Anſw. 3. But to inquire more ſtrictly into the ſenſe, and meaning of the place, we muſt note, that the Author of this Epiſtle, comparing Moſes and Chriſt together, preferres Chriſt in all things above him, and comparing the internall efficacy of Chriſt, with the external adminiſtrations of the Law, ſhews, that Chriſt was the ſubſtance of thoſe ſhadowes in the Ceremoniall Law, and that from Chriſt onelyonly was Grace derived to obey ſincerely the Moral Law, according to thoſe words, Ioh. 1.16, 17. Of his fulneſſe have all we received, and Grace for Grace. For the Law was given by Moſes, but Grace & Truth came by Ieſus Chriſt: Which being well underſtood would be a good Commentary upon a great part of the Epiſtle to the Hebrews. The great error of the Jews, was their reſting in themſelves, and the Letter of the Law. They had the Ceremonial Law, and reſting in thoſe types, and ſhadows, looked not with an eye of Faith to Chriſt the Antitipe, who was the end and ſcope of the Law, and alone able to take away ſinne, as pertaining to the Conſcience. They had alſo the Morall Law, written in tables of ſtone, and reſted in their own ſtrength, according to the Letter of the Law and thought to expiate their defects, by thoſe carnall offerings, as Paul plainly and largely declares, if we compare Rom. 9.31, 32, 33. with the former part of the tenth Chapter. Now in the Epiſtle to the Hebrews, the Apoſtle clearly ſhews, that Chriſt was the ſubſtance of thoſe things, whereof the Ceremonies were ſhadows: and that as Moſes taught outwardly onelyonly, ſo Chriſt alone teacheth inwardly, powerfully, and effectually; writing his Lawes in the hearts of his people. So that all (as I conceive) that can be truly gathered out of theſe words, is, that the inward, effectuall teaching, or writing of the Law upon the heart, is the proper, and peculiar work of Chriſt; and he was therefore to be preferred farre above Moſes, (ſo highly magnified by the Jewes) who being but a Miniſter, could onelyonly teach outwardly.