The Mystery of the Gospel Vindicated and Socinianism Examined, Commentary on text · Chapter 18

The Mystery of the Gospel Vindicated and Socinianism Examined · Commentary on text · Chapter 18

p. 369CHAP. XVIII.

Of Christs Propheticall Office.

THE eighth Chapter in M. Biddle is of Christs Propheticall §. 1.Office; or his entrance into a dealing with Christ, in respect of his Office, as he hath done with him in respect of his Person already.

His first Quest. is. Is not Christ dignifyed as with the title of Mediatour, so also wiih that of Prophet. Ans. Act. 3. 20, 22.

M. Biddle tels us C. 4. that Christ is dignifyed with the title of God, §. 2.though he be not so; and here that he is dignifyed with the Title of a Prophet, but leaves it at large, whether he were so indeed or no. We are resolved in the case. The first promise made of him by God to Adam, was of him, generally as a Mediatour, particularly as a Priest, as he was to break the Head of Sathan, by theGen. 3. 15. Col. 2. 15, 16. Gen. 12. 2. Dcut. 18. 18.Gen 3:15Col 2:15Col 2:16Gen 12:2 b…using of his own heele. The next solemne renovation of it to Abraham, was of him as King, taking all nations to be his Inheritance. And the third by Moses after the giving of the Law, as a Prophet, to teach and instruct his redeemed people. And a Prophet he is; the great Prophet of his Church; not only dignifyed with that Title, but so he is indeed.

2. But says M. Biddle, he is dignifyed with the title of a Prophet, §. 3.as well as of Mediatour. As though his being a Prophet were contradistinguished from his being a Mediatour. Christs teaching of his people is part of the Mediation he hath undertaken. All that he doth on their part, in offering gifts and sacrifices to God p. 370for them, all that he doth on the part of God towards them, by instructing and ruling of them, He doth, as he is the Mediatour between God and man, the surety of the Covenant. He is not then a Mediatour and a Prophet, but He who is the Mediatour, is the High Priest and Prophet of his Church. Nor are there any acts, that he exerciseth on the one, or other of these accounts, but they are all acts of his Mediation, and of him as a Mediatour. M. B. indeed tells us not, what he understands by the Mediation of Christ His Masters so describe it, as to make it all one with his Propheticall Office, and nothing else: Which makes me somewhat to wonder, why this man seemes to distinguish between them.

Many more notions of M. Biddles Masters are here omitted;§. 4. as that Christ was not the Prophet of his People under the Old Testament, though by his Spirit he preached even to those that were disobedient in the dayes of Noahs, and it was the Spirit of 1 Pet. 3. 19, 20 1 Pet. 1. 11.1 Pet 3:191 Pet 3:201 Pet 1:11Christ, that was in all the Prophets of old, whereby God instructed his Church: That he is a Prophet only, because he hathIsa. 61. 1. Luke 14 18▪ John 16. 7, 8, 9, 10. 1 John 5. 20.Isa 61:1Luke 14:18John 16:7John 16:8John 16:9John 16:101 John 5:20 given unto us a New Law; though he promise effectually to open blind eyes, and to send his Spirit to teach us, and to lead us into all truth▪ giving us understanding, that we may know him that is true. But he layes dirt enough in our way, so that we shall not need farther to rake into the dunghill.

4. I should not have thought that M. Biddle could have§. 5. taken advantage for his End and purpose from the place of Scripture he mentions Act. 3. 20, 22. For Moses said truely, a Prophet shall the Lord your God raise up unto you of your Br…theren like unto me, but that I find him in his next Querie repeating that expression [like unto me] and wresting of it to be the foundation of a conceit plainly jocular. Christ was like to Moses, as he was a Prophet, and like to Aaron, as he was a Priest, and like to David, as he was a King. That is, he was represented and typified, by all these, & had that likenesse to them, which the Antitype (as the thing typifyed is usually, but improperly called) hath to the Type: But that therefore he must not only be like them in the Generall Office wherein the correspondency doth consist, but also in all the particular concernments of the Office, as by them administred, is to confound the Type and (the Antitype, or rather) thing typifyed. Nor do the words used either by Moses, p. 371Deut 18. 18. or by Peter, Acts 3. 22. intimate any such similitude or likenesse between Christ and Moses, as should extend to such particulars, as are afterw…rds intimated. The words of Peter are, God shall raise you up a Prophet foreign: rather as he raised up me, then like to me: not the least similitude being intimated between them, but in this, that they were both Prophets and both to be hearkned unto. And so the word used by God to Moses: foreign sicut tu, (a Prophet as thou art) doth import: I will raise up one that shall be a Prophet, as thou art a Prophet: The likenesse is only in the Office. For such a similitude as should give the least occasion to M: Biddles following figments there is no colour. And so the whole foundation being rooted up, the tottering superstruction will easily fall to the ground. But then to proceed;

For as much as Christ was to be a Prophet like unto Moses, and Moses §. 6.had the priviledge above other Prophets, that God made not himselfe known to him in a vision, nor spake to him in a dreame, but face to face, as a man speaketh to his friend, and shewed to him the similitude of▪ the Lord Exod. 33▪ 11. Numb. 12. 6, 7, 8. Can you tell any passage of Scripture which intimateth, that Christ did see God before the discharge of his Propheticall Office. Ans. John 6. 45, 46. Not that any man hath seen the Father, save he which is from God, he hath seen the Father.

1. This passage is indeed very pretty; whether the principles,§. 7. or the inferences of it are considered.

The principles of it are sundry: 1. That God hath a bodily See Chap. 3.shape, and similitude, face, and hands, and the like corporeallforeign. Antiphanes. de Deo. Properties. 2. That Moses saw the face of God, as the face of a man. 3. That Christ was in all things like Moses, so that what Moses did, He must doe also▪ Therefore, 1. Christ did see the face of God, as a man: 2. He did it before he entred his Propheticall Office; whereunto adde 3. the proofe of all; no man hath seen the Father, save he which is from God: That is, Christ only saw the face of God, and no man else; when the ground of the whole fiction is, that Moses saw it before him.

2. Of the bodily shape of God, of Moses seeing his face, I have§. 7. already spoken that, which M: B: will not take out of his way. Of Christs being like Moses, something also hath now been delivered.

That which Exod: 33. 11. in the Hebrew is, foreign, p. 372panim al panim, the Septuagint have rendered foreign, that is,Facie in faciem, ita ut homines cum hominibus colloquentes solent; quod refer ad vocum percepti…nem distinctam; non ad conspicuum aliquod: nihil enim viderunt, Grot. Annot. in locum. praesens praesenti, as one present With him: and the Chaldee Paraphrast verbum ad verbum. That is, God dealt with him kindly, and familiarly, not with astonishing terrour; and gave him an intimate acquaintance with his mind and will. And the same expression is used concerning Gods speaking to all the people; of whom yet it is expressly said, that they saw no likenesse at all: Deut. 5. 4.

If from the likenesse mentioned, there must be a samenesse asserted unto the particular attendencys of the discharge of that Office; Then Christ must divide the Sea, lift up a Brazen Serpent, and dye in a Mountaine, and be buried by God, where no man could ever know. Moses indeed enjoyed an eminency of Revelation above other Prophets, which is called his conversing with God, as a friend, and beholding him face to face; but even in that wherein he is exalted above all others, he is infinitely short of the great Prophet of his Church; for Moses indeed as a servant was faithfull in all the house of God, but this man is over his house, whose house we are, Heb. 3. 5, 6▪

3. This figment is for ever, and utterly everted by the Holy§. 9. Ghost, John 1. 17, 18. where he expresly urges a dissimilitude between Moses, and the only begotten sonne, in that particular, wherein this Gentleman would have the likenesse to consist. Herein sayes M. B. is Christ like to Moses, that as Moses saw God face to face; so He saw God face to face: No saith the Holy Ghost; the Law indeed was given by Moses, but no man hath seen God at any time, the only begotten …son in the bosome of the Father, he hath declared him. It is true, that it is said of Moses, that God spake to him face to face, that is, in a more cleare and familiar manner, then he did to other Prophets; though he told him plainly, that he should not, or could not see his face, Exod. 33. 18, 19. though he gave him some lower manifestations of his glory. So that notwithstanding the Revelations made to him, no man hath seen God at any time, but the only begotten sonne; He who is of the same nature and Essence with the Father▪ & is in his bosome love, He hath seen him, Joh. 6. 46. & in this doth Moses, being a man only, come infinitely short of the only begotten Sonne, in that he could never see God, which He did. Which is also asserted in the place of Scripture cited by M. Biddle.

p. 3734. To lay this axe then also to the Root of M. B's. Tree, to cut §. 10.it down for the Fire; The Foundation of Christs Propheticall Office, as to his knowledge of the will of his Father, which he was to reveale, doth not consist in his being taken up into Heaven, and there being taught the will of God in his Humane Nature: but in that He was the only begotten Sonne of the Father, who Eternally knew him, and his whole Will and Mind, and in the dispensation which he undertook, revealed him, and his mind, according as it was appointed to him. In respect indeed of his Humane Nature, wherein he declared and Preached the Will of God, He was taught of God, being filled with Wisdome and Ʋnderstanding, Luk. 2. 52. Is. 61. 1. Heb. 1. 9.Luke 2:52Isa 61:1Heb 1:9by the Spirit, whereto he was anoynted for that purpose; but as the only begotten Sonne, in the bosome of the Father, He alwaies saw him▪ knew him, and revealed him.

I shall only adde, that this fancy of M. B. and the rest of the§. 11. Socinians, (Socinianisme being indeed a kind of modest, and subtleSocinismus est verecundi…r, aut subtilior Mahumetismus. Censemus script… Socinianorum ad Turcismum proxime accedere. Censu. Facult. Theol. Leid. An. 1598. Mahumedisme) of Christs seeing God, as did Moses, seems to be taken from, or taken up to comply with the Alcoran, where the same is affirmed of Mahomet. So Beidavi, on those words of the Alcoran: Et sunt ex iis quibuscum locutus est ipse Deus. saith he. Est hic Moses: aut juxta alios Moses & Mahumed, super quibus Pax: Mosi Deus locutus est ea nocte, qua in exstasi quasi fuit in monte Sinai. Mahumedi vero locutus est illa nocte, qua s…alis coelo admotis, Angelos vidit ascendere, tunc enim vix jactum duarum sagittarum ab eo fuit. How neer Moses came is not expressed; but Mahomet came within two bow-shoot of him: how neer the Socinian Christ came, I know not, nor doth M. B. informe us.

But yet as M. B. eats his word, as to Moses, and after he had§. 12. affirmed, that he saw the face of God, saies, he only saw the face of an Angell, so do the Mahumetans also, as to the vision of their Prophet, and tell us▪ that indeed he was not able to see an Angell in his own proper shape, as Socinus says we cannot see a Spirituall Body, though M. B. thinks, that we may see Gods right hand and his left: But of this you have a notable story in K…ssaeus. Saith he: They report of the Prophet,Tradunt de Propheta, quod die quodam dixerit Gabrieli; O Gabriel, optem te in specie figurae tuae magnae videre, secundum quam Deus creavit te; dixit Gabriel; O dilecte Deo, est figura mea valde terribilis, nemo eam poterit videre, & sic ne{que} tu, quin animi deliquium passus concidat. reponit M…humed, etsi maxime ita sit, velim tamen te videre in figura majeri. Respondit ergo Gabriel, O dilecte Deo ubi me videre desideras? Extra urbem Meccam resp…ndit Mahumed, in Villa Lapidosa. Dixit Gabriel, valla ista me non capiet; ergo respondit Mahumed, in Monte Orphath. Hic inquit Gabriel locus aptior erit & …apacior. Abiit ergo Mahumed in Montem Orphath, & ecce Gabriel, cum magno fragore & strepitu, totum figura sua operiens horizontem, quod cum Propheta vidisset, concidit, deliquiū passus, in terram. Ʋbi vero Gabriel, super quo pax, ad priorem rediisset figuram, accessit ad Prophetam, eum{que} amplexus & esculatus, ita compellavit: ne timeas O dilecte Deo, sum enim frater …uus Gabriel; Dixit Propheta, vera dixisti, O frater mi Gabriel, nunquam existimassem ullam esse Dei creaturam, tanta praeditam figura. Respondit Gabriel, O dilecte Deo, quid si igitur videres figuram Europhil Angeli. Kessaeus Vi…. Patr: p. 12. Interpret. Hotting. that on a certain day (or once upon a time) he said to Gabriel: O Gabriel I desire to see thee, in the forme of thy great shape or▪ figure, wherein God created thee. Gabriel said to him, p. 374O beloved of God; my shape is very terrible, no man can see it, and so not thou, but he will fall into a swoun: Mahomet answered, although it be so, yet I would see thee in a bigger shape: Gabriel therefore answered; O beloved of God; where dost thou desire to see mee? Mahomet answered, without the Citty of Mecca, in the stony Village; saies Gabriel, that Village will not hold me; therefore answered Mahomet, let it be in Mount Orphath, that is a larger and fitter place saies Gabriel; away therefore went Mahomet to Mount Orphath, and behold Gabriel with a great noyse covered the whole Horizon with his shape; which when the Prophet saw, he fell upon the earth in a swoune: when therefore Gabriel, on whom be Peace, had returned to his former shape, he came to the Prophet, and embracing and kissing him, said to him, Feare not O beloved of God, I am thy brother Gabriel. The Prophet answers; thou speakest truly O my brother Gabriel, I could never have thought, that any creature of God had had such a figure or shape. Gabriel answered, O beloved of God, what wouldest thou say, if thou sawest the shape of the Angel Europhil?

They who know any thing of the Mahumedan forgeries and abominations, in applying things spoken of in the Scripture to their Great Impostor, will quickly perceive the composition of this fiction, from what is spoken of Moses and Daniel. This lying Knave it seems was of M. B's mind, that it was not God indeed, but an Angell, that appeared to Moses on Mount Sinai; and thence is this Tale, which came to passe once upon a time.

He proceeds.

From whence doth it appeare, that Christ like Moses heard from God §. 13.the things that he spake?

p. 375Ans. John 8. 40. John 8. 26, 28. Joh. 15. 15. Joh. 14. 8.

All the difficulty of this Question ariseth from those Words, like Moses, and the sence by M. B. put upon them: how falsly▪ how inconsistently with himselfe, with what perverting of the Scripture, hath been declared. The Scriptures in the Answer affirme only that Christ heard, and was taught of the Father: which is not at all denyed, but only the modus, that M. B. would impose upon the words, is rejected: Christ heard of the Isa. 42. 1, 19. Phil. 4. 7. Isa. 52. 13. Isa. 61. 1.Isa 42:1Isa 42:19Phil 4:7Isa 52:13Isa 61:1Father, who taught him as his Servant, in the work of his Mediation, by his Spirit, wherewith He was anoynted; but it is his going into Heaven, to heare a lesson with his bodily …ares, which M. B. aimes at; and labours under the next Querie to prove, how unsuccessefully shall briefly be demonstrated.

Saith he.

Can you farther cite any passage to prove, that Christ as a man ascended §. 14.into Heaven, and was there, and came from God, out of Heaven, before he shewed himselfe to the World, and discharged his Propheticall office: So that the talking of Moses with God, in the person of an Angell, bearing the name of God, was but a shaddow of Christs talking with God?

Ans. John 3. 13. Chap. 6. 38, 51. Chap. 7. 32, 33, 41, 42, 57, 58. Chap. 8. 29. Chap. 13. 1, 2. Chap. 16. 28, 29, 30. Chap. 17. 8.

We are come now to the head of this Affaire; to that which§. 15. ha's been aimed at all along in the former Querys. The summe is: Christ untill the time of his Baptisme, was ignorant of the Mind, and Will of God, and knew not what he was to do, or to declare to the World, nor what he came into the World for, at least only in Generall. But then when He was led into the Wildernesse, to be tempted, He was rapt up into Heaven, andSmalcius. de divin. Christi cap. 4. there God instructed him in his Mind and Will, made him to know the message that he came to deliver, gave him the Law that he was to promulge, and so sent him down again to the Earth to Preach it. Though the Scripture says, that he kn…w the Will of God, by being his only begotten Sonne, full of GraceJoh. 1. 18. Luk. 4 1. Isa. 61. 1. Math. 3. 15, 16, 17.John 1:18Luke 4:1Isa 61:1Matt 3:15Matt 3:16Matt 3:17 and Truth, and that he was full of the Spirit, when he went to the Wildernesse, being by him anoynted to Preach the Gospell; though at his solemne entrance so to do, the Heavens were opened, and the Holy Ghost descended on him in the forme of a Dove, God giving solemne Testimony to him, and charge to p. 376heare him, yet because M. B's Masters are not able to answer the Testimonies of Scripture, for the Divine Nature of Christ, which affirme that he was in Heaven before his Incarnation, and came down to his work, by Incarnation▪ this figment is set on foot to the unspeakable dishonour of the Sonne of God. Before I proceed farther in the Examination of this Invention, and detection of its falshood, that it may appeare, that M. B. made not this discovery himselfe, by his impartiall study, (as he reports) of the Scripture, it may not be amisse to enquire after the mind of them in this businesse, whose Assistance M. B. ha's in some measure made use of.

The Racovian Catechisme gives us almost the very same Question §. 16.and Answer. (Ʋnde apparet Christum Dei voluntatem perfecte manifestasse? Hinc, quod ipse Jesus perfectissima ration…, eam, a Deo in coelis sit edo…tus, & Deum hominibus pub…candum e coelo magnifice sit …issus, & eam perfecte iisdem annu…iavit. Ʋbi vero Scriptum est Christum fuisse in coelo, & a coelo missum. Joh. 6 38. Chap. 3. 13. Catech. Ra…ov. de Offic. Christi Prophetico Qu. 4, 5.) Whence is it manif…st, that Christ revealed the Will of God perfectly unto u…? Hence, because Jesus himselfe was in a most perfect manner …aught it of God in Heaven, and was sent from Heaven magnificently for the publishing of it to men, and did perfectly declare it to them; but where is it written, that Christ was in Heaven, and was sent from Heaven: Joh. 6. 38. And so do they proceed with the places of Scripture here cited by M B. The same Smalcius spends one whole Chap. in his Book of the Divinity of Christ, whose title is, De initiatione Christi ad munus Propheticum, to declare and prove this thing; that Christ was so taken up into Heaven, and there taught the mind of God, (Smal. de Divin▪ Jes. Christ: cap. 4.) only in this he seems to be at variance with M. B. that he deny's, that Moses saw the Face of God, which this man makes the ground of affirming, that Christ did so. But here M. B. is at variance also with himselfe, in the end of the last Question, intimating that Mos…s saw only the Face of an Angell, that bare the name of God, which now serves his turne as the other did before. Ostorodus in his Institutions▪ Cap. 16. pursues the same businesse with vehemency, as the manner of the man was; but Smalcius is the Man, who boasts himselfe to have first made the discovery; and so he did, as farre as I can find; or p. 377at least, he was the first that fixt the time of this rapture, to be when he was in the Wildernesse. And saith he, hoc mysterium nobis a Deo per sacras literas revelatum esse plurimum g…udemus▪ (idem ibid.) And of all his Companions, this man laies most weigh… on this Invention: His 8. chap. in the Refutation of Martinus S…iglecius de verbi incarnat: natur: is spent in the pursuit of it. So also is a good part of his Book against Raven Spergerus: Socinus himselfe ventures at this businesse, but so faintly and slightly, as I suppose in all his Writings there is not any thing to be found, wherein he is lesse▪ Dogmaticall; His▪ discourse of it, is in his first Answer to the Parianesis of Volanus, pag. 38, 39, 40. **Aut verba Christi sine ullo prorsus tropo interpretanda sunt, & p…oinde ex ipsis ducta argumentatio vestra, penitus dossolvetur: aut si tropus aliquis in Christi verbis admittendus est, no… videmus, cur non potius dicamus, ideo dixisse Christum filium hominis fuisse in caelo, antequam pos… resurrectionem eo ascenderet, quia jam ante illud tempus, non modo in caelo mente, & cogitatione perpetuo versabatur, verum etiam omnia caelestia, id est arcana quae{que} divinissima, & ipsa omni… quae in caelo sunt, & siunt, adeo cognita & perspecta habebat, ut ea tanquam praesentia intueretur▪ & ita quamvis in terris degens, in ipso tamen caelo commorari dici possit. Nam in caelo antequam moreretur revera esse potuit, post…uam ex Ma…ia natus est: nec solu… potuit, sed (ut ita dicamus) debuit: si enim homo ille Paulus Christi servus, ad tertium us{que} cael… ante mortem raptus est, nullo pacto nobis veresimile sit, Christum ipsum ante mortem in caelo no… fuisse. Socin. Resp. prior. ad paren. Vol. p. 38, 39, 40.One while he sayes the words are to be taken Metaphorically; then, that Christ was in Heaven in his mind and Meditation: and at last, it may be he was taken into Heaven, as Paul was.

To returne to our Catechists, and to the thing it selfe, the Reader§. 17. may take of it this briefe account.

1. There is indeed in the New Testament abundant mention of our Saviours coming down from Heaven, of hi… coming forth from God, which in what sence it is spoken hath been fully before declared. But of his being taken up into Heaven after his Incarnation befo…e his death, and being there taught the minde of God, and the Gospell, which he was to preach, there is not one word nor syllable. Can it be supposed▪ that whereas so many lesser things are not only taken notice of, but also to the full expressed with all their circumstances; that this which according to the Hypothesis of them with whom we have to doe, is of such importance to the confirmation of his doctrine, and upon a supposition of his being a meere man, eminently suited to p. 378the Honour of his Ministry, above all the Miracles that he wrought, that He, and all his followers, should be utterly silent therein? That when his doctrine was decried for novelty and folly, and what ever is evill and contemptible, that none of the Apostles in its vindication, none of the Antients against the Pagans should once make use of this defensative, that Christ was taken up into Heaven & there instructed in the mind of God. Let one word, Testimony, or …xpre…sion be produ…ed to this purpose, that Christ was tak…n up into Heaven, to be instructed in the minde of God, before his entrance upon his Office, & let our Adversaries take the cause. If not, let this story be kept in the old Golden Legend, as a match for any it conteines.

2. There was no cause of this R…pture or taking of Christ§. 18. into Heaven; That which is assigned, that there He might be taught the Gosp…ll, helps not in any measure; For the Scripture not only assignes other causes of his acquaintance with the mind, and Will of God, namely, his onenesse with the Father,John 1. 18. John 1. 1. Pro…. 8. 15, 16, 17, 18. Col. 2. 3. Heb. 1. 9. Iohn 3. 34.John 1:18John 1:1Col 2:3Heb 1:9John 3:34 being his only begotten Sonne, hi… Word, and Wisdome, as also (in respect of his condescention to the Office of Mediation) his being anointed with the fulnesse of the Spirit, as was promised, and P…ophesied of him; But also affirmes, that this was accomplished both on him, and towards him, before such time as this fiction is pretended to fall out.

Instantly upon his baptisme Luke tells you, that he was foreign, full of the Holy G…ost, Chap. 4. 1. which was all that was required to give him a full furnishment for his Office, and all that was promised on that account. This answers what he expresses to be necessary for the discharg of his Propheticall Office: foreign, is as much as foreign Isa. 61. 1. and upon that he sayes, He hath sent me to preach: God also solemnely bare witnesse to him from Heaven, to the same purpose, Ma…. 3. 17. And before this, John affirmes, that he was the Light of the world, the true light, which lighteth every man coming into the world (Joh. 1. 9.) which how he should be, and yet himselfe be in darkenesse not knowing the will of God, is not easily to be apprehended.

3. To what purpose served all that Glory at his Baptisme: that§. 19. solemne Inauguration, when he took upon him the immediate administration of his Propheticall Office, in his own person, if after this p. 379he was to be taken up into Heaven, to be taught the minde of God? To what end were the Heavens opened over him? To what end did the Holy Ghost descend upon him in a visible shape, which God had appointed as a signe, whereby he should be knowne to be the great Prophet Joh. 1. 32, 35? To what end was that voice from Heaven, this is my beloved Son in whom I am well pleased? I say to what end were all these, if after all this he was ignorant of the Gospel, and of the Will of God, and was to be taken up into heaven to b… instructed?

4. If this must be supposed to be, without any mention, yet§. 20. why is it said alway, that Christ came from heaven to the earth? If he was first on the earth, & was taken into heaven, & came again to the earth, he had spoken to the understanding of men, if he had said I am returned frō Heaven; & not as he doth, I am come frō Heaven. This in lesser matters is observed▪ Having gone out of Galilee to Jordan & coming again it is said, he returned frō Jordan, Luk. 4. 1. & havingforeign. been with the Gadarens, upon his coming to the other side from whence he went, it is said, he returned from the Gadarens backforeign. againe Luk. 8. 40. But where is it said that he returned from Heaven, which on the supposition that is made, had alone in this case been proper? which propriety of speech is in all other cases every where observed by the holy writ…rs.

5. It is said, that Christ entred once into the Holy place, and that having obtained eternall Redemption▪ Heb. 9. 12. yea, and expressly that he ought to suffer before he so entred, Luk. 24. 26. but according to these men, he went twice into Heaven: once before he suffered, and had obtained Eternall Redemption, and once afterward. It may also be observed, that when they areSmalcius de divin. Christ. cap 4. pressed to tell us some of the circumstances of this great matter, being silent to all other, they only tel us that they con…cture the Time to be in the space of that forty days, wherein he was in theforeign. wildernes; on purpose through the Righteous judgement of God to entangle themselves in their own imaginations, the Holy Ghost affirming expressly, that he was the whole forty days in the Wildernesse, amongst the wild beasts, Mark. 1. 13.

Enough being said to the disprovement of this fiction, I shall§. 21. very briefely touch upon the sence of the places, that are produced to give countenance thereunto. In most of the places insist…d on, there is this expression. He that came down from Heaven, p. 380or, I came down from Heaven, so Joh. 6. 32, 33, 38, 41, 42, 51, 57, 58. Joh. 3. 30, 31, 32. hence this is the Conclusion, If our Saviour came down from Heaven, then after he had lived some time in the world he was taken up into Heaven, there to be taught the minde of God: He that hath a mind to grant this consequence, is willing to be these mens Disci…le. The Scripture gives us another account of the intendment of this phrase. Namely, that the Word was with God, and the Word was God, and the word was made Ioh. 1. 1, 2, 14.John 1:1John 1:2John 1:14flesh, and dwelt amongst us, and his glory was seen, as the glory of the only begotten Sonne of God; so that it is not a locali descension, but a gratious condescension, that is in…imated, with his voluntary humiliation, when he who was in the forme of God humbled himselfe to take upon him the forme of a Servant, therein to learne obedience. So that these expressions yeild very little reliefe to our Adversarie.

2. The second sort are those, wherein He is said to come§. 22. forth from God, or from the Father; this is expressed. Ioh. 3. 42. Ioh. 13. 1, 3. Ioh. 16. 28, 29, 30. Ioh. 17. 3. Ioh. 16. 27. from whence an Argument of the same importance with the former, doth arise. If Christ came from God, from the Father, then after he had been many years in the world, he was taken into Heaven, and there taught the Gospell, and sent againe into the world. With such invincible demonstrations do these men contend. That Christ came from God, from the Father, that is, had his Mission and Commission from God, as he was Mediatour, the great Prophet, Priest, and King of his Church, none denyes, and this is all that in those places is expressed. Of which afterwards.

3 Some particular places are yet remaining. The first is§. 23. Joh. 3. 13. No man hath ascended into Heaven, but he that came downe from Heaven, the Sonne of man whi…h is in Heaven. That, which is, M. B. renders rather, whi…h was: whether with greater prejudice to his caus…, or conscience I know not. To his cause, in that he manif…st, that it cannot be d…fended without corrupting the word of God: To his Conscience, by corrupting it to serve his own ends and turne accordingly. The words are, foreign, which will by no meanes admit of his corrupting glosse.

I say then, let the words speake themselves, and you need p. 381no other to cut the throat of the whol cause, that this man hath undertaken to mannage. He that speakes is the Sonne of man, and all the time of his speaking he was in Heaven. He (saith he) is in Heaven: in his humane Nature he was then on the Earth, not in Heaven; therefore he had another nature, wherein at that Time he was in Heaven also; He who was so, being the Sonne of man; and what then becomes of M. B's Christ? And what need of the Rapture whereof he speakes.

For the Ascending into Heaven, mentioned in the beginning of§. 24. the verse, that it cannot be meant of a locall ascent of Christ in his humane nature, antecedent to his Resurrection, is evident, in that he had not yet descended into the lower parts of the earth, which he was to do before his locall ascent. Eph. 4. 9, 10. The ascent there mentioned, answers the discourse that our Saviour was then upon, which was to enforme Nicodemus in Heavenly things; To this end he tells him (v. 12.) that they were so slow of Believing▪ that they could not receive the plainest Doctrine, nor understand even the visible things of the Earth, as the blowing of the winde, nor the causes, and issue of it: much lesse did they understand the Heavenly things of the Gospel, which none (saith he, v. 13.) hath pierced into, is acquainted withall, hath ascended into Heaven, in the knowledge of, but he who is in Heaven, and is sent of God into the world to instruct you. He who is in Heaven in his Divine nature, who is come down from Heaven, being sent of God, having taken flesh, that he might reveale, and do the will of God, He, and none but he, hath so ascended into Heaven, as to have the full knowledge of the Heavenly things whereof I speake. Of a Locall ascent to the end and purpose mentioned, there is not the least syllable.§. 25.foreign. Theoph. in loc.

Thus I say the context of the Discourse seemes to exact a metaphoricall interpretation of the words: our Saviour in them informing Nicodemus of his acquaintance with Heavenly things, whereof he was ignorant. But yet the propriety of the word may be observed without the least advantage to our Adversaries; For it is evident, that the words are eclipticall; foreign. ascend, must be repeated againe to make the sence compleat: and why may not, foreign be inserted, as well as foreign. So are the words p. 382rendred by Theophilact: and in that sence relate not to what was before, but what was to be. And an instance of the necessity of an alike supplement, is given in Math. 11. 27. moreover some suppose, that foreign, affirming the want of a potentiall conjunction, as foreign, or the like, (which the following exceptives foreign, require) in the place, is not to be taken for the act don, but for the power of doing it: of which examples may be given: So that the propriety of the word may also be preserved, without the least countenance afforded to the figment under consideration.

The remaining place is, Joh. 6. 62. What and if you shall see the §. 26.Sonne of man ascending up where he was before: foreign. That Christ was in Heaven before his locall ascent thither in his humane nature, is part of our plea to prove his divine nature, and what will thence be obtained I know not.

And this is the first Attempt that these Gentlemen make upon the Propheticall Office of Christ; He did not know the will of God, as the only begotten Sonne of the Father in his b…some; He was not furnished for the declaring of it, in his own immediate Ministry, by the unction of the Holy Ghost, and his being filled therewith; He was not solemnely inaugurated thereunto by the glorious presence of the Father, and Holy Ghost with him, one in a voyce, the other in a bodily shape, bearing witnesse to him, to be the Prophet sent from God; but being for many yeares ignorant of the Gospell, and the will of God, or what he came into the world to do, He was, no man knowes where, when, nor how, rapt into Heaven, and there taught and instructed in the mind of God, (as Mahomet pretended he was also,) and so sent into the world, after he had been sent into the world many a yeare.

Here the Racovians adde.§. 27.

What is that will of God which by Christ is revealed?Quae vero est illa voluntas Dei per Iesum nobis patefacta? Res. Est illud faedus novum quod cum genere human… Christus nomine Dei pepigit, unde etiam Mediator novi faederis vocatur: Heb. 8. 6. 1. Tim. 2. 5. Catech. Rac. de Prophet mun. Christi.Heb 8:61 Tim 2:5

It is the new Covenant, which Christ, in the name of God, made with humane kind, whence also he is called the Mediatour of the new Covenant.

It seemes then that Christ was taken into Heaven, to be taught the new Covenant, of which before he was ignorant; p. 383though the very name that was given him before he was borne contained the substance of it: Math. 1. 21. (2.) Christ did not make the Covenant with us as Mediatour; but confirmed & ratifyed it: Heb. 9. 15, 16, 17. God gave him in the Covenant which he made; and therefore is said to give him for a Covenant, Isa. 42. 6. (3.) The Covenant of Grace is not made with all mankind, but with the seed of the woman: Gen. 3 15. Gal. 3. 16. Rom. 9. 7, 8. (4.) Christ is not called the Mediatour of the Covenant, because he declared the will of God concerning it, but because he gave his life a Ransome for those with whom it is made, 1 Tim. 2. 5, 6. and the promises of it were confirmed in his bloud, Heb. 9, 15. ch. 10. 16. 28. (5.) This covenant was not first made, & revealed, when Christ taught it in his own Person. It was not only made, but confirmed to Abaham in Christ 430. yeares before the Law, Gal. 3. 17. yea ever since the entrance of sinne, no man hath walked with God but in the same Covenant of Grace: as elswhere is declared.

Let us see what followes in M. B. says he.

You have already shewed that Christ was like unto Moses, in seeing §. 28.God, and hearing from him the things which he speake, but Moses exceeded all other Prophets likewise in that he only was a Law giver; was Christ therefore like unto Moses in giving of a Law also, and is there any mention of this Law. Ans. Gal. 6. 2. fulfill the Law of Christ, Rom. 3. 27. by the Law of Faith, Jam. 2. 12. by the Law of liberty, Jam. 1. 25.

That Moses did not see the face of God hath been shewed, and M. Biddle confesseth the same. That Christ was not rapt into Heaven for any such end or purpose as is pretended, that He is not compared to Moses as to his initiation into his Propheticall Office, that there is no one word in the Scripture giving countenance to any of these figments hath been evinced. Nor hath M. Biddle sh…wed any such thing to them, who have their sences exercised to discerne good and evill; what apprehensions soever his Catechumens may have of his skill and proofes.

2. What is added to this question will be of an easy dispatch.§. 29. The word [Law] may be considered generally, as to the nature of it, in the sence of Scripture, for a Revelation of the mind of God; and so we say Christ did give a Law, in that he revealed fully and clearely the whole minde of God, as to our p. 384Salvation and the Obedience he requireth of us. And so there is a Law of Faith; that is, a doctrine of Faith, opposite to the Law, as to its Covenant ends simply so called. And he also instituted some peculiar significant Ceremonies, to be used in the worship of God; pressing in particular in his teaching, and by his example the duty of love, which thence is particularly called a new Commandement, and the Law of Christ, Gal. 6. 2. even that which he did so eminently practice: As he was a Teacher, a Prophet come out from God, He taught the minde, and will, and worship of God; from his own bosome Joh. 1. 18. Heb. 1. 1. And as he was, & is the King of his Church, he hath given precepts and Lawes, and Ordinances, for the Rule and government thereof, to which none can adde, nor from them may detract. But take the word Law, strictly, in reference to a Covenant end, that He which performes it shall be justifyed by his performance thereof; So we may say, he gave the Law originally as God, but as Mediatour he gave no such Law, or no Law in that sence, but revealed fully and clearely our justification with God upon another Account; and gave no new precepts of Obedience, but what were before given in the Law, written Originally in the heart of man by nature, and delivered to the Church of the Jewes by Moses in the Wildernesse; of which in the chapter of Justification.

For the places quoted by M. Biddle, that of Gal. 6. 2. Beare one §. 30.anothers burthen, and fullfill the Law of Christ, speakes only of that one command of brotherly love and forbearance; which is called peculiarly; as I said, a new commandment, though the Jewes had it from the beginning; and the Law of Christ, because of the eminent accomplishment of it by him, who loved us, and gave himselfe for us, transmitting it a new to us, with such new motives, and inducements, as it had not received before, nor ever shall againe. The Law of Faith mentioned Rom. 3. 27. is no more but the Doctrine of the Gospell, and of Justification without the workes of the Law, that is, all workes commanded by what Law soever: as the whole doctrine of the word of God is called the Law, neere an hundred times in the Psalmes. The law of Faith is that which is opposed to the law of workes, as a meanes of obtaining Righteousnesse, which is not by obedience to new Commands.

p. 385The places in Ja. 2. 12. Ja. 1. 25. speak directly of the Morall Law, which is manifest by that particular annumeration of its precepts, which we have subjoyned, v. 13, 14.

3. But M. Biddles Masters have a farther reach in the asserting§. 31. Christ to have given a new Law: namely, whereas they place Iustification as a Consequent of our own obedience, and observing how impossible it is to doe it, on the Obedience yielded to the Morall Law, the Apostle having so frequently, & expressly decryed all possibility of Iustification thereby, they have therefore faigned to themselves, that Christ Jesus hath given a New Law, in Obedience whereunto we may be justifyed; which when they attempt to prove, it will be needfull for them to produce other manner of evidences, then that hereby M. B. insisted on which speakes not one word to the purpose in hand: But that this is the intendment of the man is evident from his ensuing discourse.

Having reckoned up the Expositions of the Law, and its vindication given by our Saviour Math. 5. in the next Querie, he calls them very ignorantly the Law of Faith, or the New Covenant. If M. B. knowes no more of the New Covenant, but that it is a New Law given by our Saviour Mat. 5. 6, 7. (as upon other accounts) I pitty the man: He proceeds.

Doth not Christ then partly perfect, partly correct the Law of Moses, §. 32.what is the determination of Christ concerning this matter. Math. 5. 21, 22, 23, 24.

1. The reason of this Querie, I acquainted the Reader with before. These men seeking for a Righteousnes as it were by theforeign, Rom. 9. 32.Rom 9:32 workes of the Law, and not daring to lay it upon that, which the Apostle doth expressly so often reject, they strive to relieve themselves with this; that our Saviour hath so dealt with the Law as here is expressed; so that to yeild obedience to it now as mended, perfected, and reformed, must needs be sufficient to our justification.

2. Two things are here affirmed to be done by the Lord§. 33. Christ, in reference to the Law of Moses, as it is called; that is, the Morall Law, as is evident by the following instances, given to make good the Assertion; first that he perfects it, secondly that he corrects it; and so a double imputation is …aid on the p. 386Law of God. 1. Of Imperfection. 2. Of Corruption, that needed Amendment or Correction.

Before I proceed to examine the particular instances,§. 34. whereby the man attempts to make good his insinuation, the Honour of God, and his Law, requires of us, that it be vindicated from this double Calumny, and demonstrated to be neither imperfect, nor to stand in need of correction.

For its perfection we have the Testimony of God himselfe expressly given thereunto, Psal. 19. 7. The Law of the Lord is PERFECT converting the Soul. It is the perfect Law of liberty, Jam. 1. 25. Yea so perfect, as that God hath forbidden any thing to be added to it, or to be taken from it Deut. 4. 1, 2. Deut. 12. 32.

2. If the Law wants Perfection, it is in respect of its essentiall §. 35.parts, or its integrall parts, or in respect of degrees. But for itsRom. 7.Rom 7 essentiall parts it is perfect, being in matter, and forme, in sence, and sentence, Divine, Holy, Just, Good. For its Integrals, it compriseth the whole Duty of man Eccles. 12. and the last; which doing he was to live; And for the degrees of its commands, It requireth that we love the Lord our God with all our hearts, and all our soules, and our neighbours as our selves; which our Saviour confirmes as a Rule of perfection. Math. 22. 37.

3. If the Law of God was not perfect, but needed correction §. 36.it is either because God could not, or would not give a perfect and compleat Law: To say the first, is Blasphemy: for the latter, theres no pretence for it. God giving a Law for his Service, proclaiming his wisdome and Holinesse to be therein, and that if any man did performe it, he should live therein, certainely would not give such a Law, as by its imperfection should come short of any of the ends and purposes, for which it was appointed.

4. The perfection of the Law is hence also evinced; that the§. 37. precepts of Christ wherein our obedience requires us to be perfect, are the same, and no other then the precepts of the Law: his new commandment of love is also an old one, 1 John 2. 7, 8. which Christ calls his new command, Joh. 13. 34. and the like instances might be multiplyed, neither will the instance of M. B. evince the contrary which he argues from Mat 5. for that Christ doth not in that chapter correct the Law, or adde any new precept p. 387thereunto, but expounds and vindicates it from the corrupt Glosse of the scribes and Pharisees, appeares,

1. From the Occasion of the discourse, and the Proposition§. 38. which our Saviour makes good, establisheth, and confirmeth therein: which is laid down v. 21. Except your righteousnesse exceed the righteousnesse of the Scribes and Pharisees, you cannot enter into the Kingdome of Heaven. In pursuit of this proposition. He manifesteth what their Righteousnesse was, by examining their Catechisme upon the Commandements, and the Exposition they made therein of them. It is not the Righteousnesse of the Law that our Saviour rejects, and requires more in his Disciples, but that of the Pharisees whom he every where called Hypocrites: But for the Law he tells them a Tittle of it shall not passe away, & he that keepes it shall be called great, or be of great esteeme in the Kingdome of God: and the good workes; that our Saviour then required in his Disciples, are no other but those that were commanded in the Law.

2. The very Phraseology, and manner of speech here used by§. 39. our Saviour, manifests of whom, and concerning what he speaks; you have HEARD that it was SAID to them of old time; you have heard, not you have read; you have heard it of the Scribes and Pharisees, out of Moses chaire they have told you, that it was thus said; and you have heard that it was SAID to them of Old; not that it was written, that it was written in the Law, the Expression whereby he citeth what wa… written. And it was said to them of Old; the common pret…nce of the Pharisees in the imposing their Traditions, and Expositions of the Law. It is the tradition of the Elders; it was said to them, by such and such blessed Masters of old.

3. Things are instanced in, that are no where written in the§. 40▪ Law, nor ever were; as that, thou shalt love thy Neighbour, and hate thine enemy; which is so remote from the Law, as that the contrary is directly commanded, Levit. 19. 18. Exod. 23. 4, 5. Prov. 21. 21, 22. To them who gave this Rule, thou shalt love thy Neighbour, and hate thine enemy, doth Christ oppose himselfe. But those were the Scribes and Pharisees in their corrupt Glosses, from which Gods Law is vindicated, not in its selfe before corrupted.

4. Whose saying Christ rejects, their sayings He did not come to fulfill; But he came to fulfill and accomplish the Law, and p. 388therefore it is not the Law, and the sentence thereof, that he rejectsMath. 5. 17.Matt 5:17 in that forme of speech, but I say unto you.

Before I come to the consideration of the particular instances§. 41. given by M. B. a briefe Consideration of what is offered to this purpose by Smalcius, in his Racovian Catechisme, may be premised. His first Chapter about the Propheticall Office of Christ, is de praeceptis Christi, quae legi addidit, Of the Precepts of Christ, which he added to the Law. And therein this is his first Question and Answer.

What are the Perfect commands of God, revealed by Quaenam sunt perfecta mandata Dei per Christum tradita?Christ?

Part of them is contained in the Precepts givenPars eorum continetur in praeceptis a Mose traditis, una …um iis, quae sunt eis in novo faedere addita. Pars vero cont…netur in iis, quae peculiariter ipse Christus praescripsit. by Moses, with those which are added thereunto in the New Covenant: part is contained in those things, which Christ himselfe prescribed.

The commands of God, revealed by Jesus Christ, are here referred to three heads. 1. The Ten Commandements given by Moses: for so that part is explained in the next Question, where they are said to be the Decalogue. 2. The additions made by Christ thereunto. 3. His own peculiar institutions.

As to the first, I desire only to know how the ten Commandements §. 42.were revealed by Jesus Christ. The Catechist confesseth that they were given to Moses, and revealed by that means; how are they then said to be revealed by Christ: if they shall say, that he may be said to reveale them, because he promulged them anew, with new Motives, Reasons, and Encouragements, I hope he will give us leave to say also, that what he calls a new Commandement, is not so termed in respect of the matter of it, but its new enforcement by Christ: we grant Christ revealed that Law by Moses, with its new Covenant Ends, as he was the great Prophet of his Church, by his Spirit, from the foundation of the World; but this Smalcius denyes.

2. That Christ made no new additions to the Morall Law,§. 43. hath been partly evidenced from what hath been spoken concerning the perfection thereof, with the intention of our Saviour in that place, and those things wherein they say these additions are found and do consist; and shall yet farther be evinced, from the consideration of the particulars by them instanced in.

p. 3893. It is granted, that our blessed Saviour did for the times§. 44. of the New Testament institute the two Ordinances of Baptisme and the Lords Supper, in the roome of them, which together with their representation of the benefits, which Believers receive by him, did also prefigure him as to come. But 1. these are no new Law, nor part of a new Law, with a Law designe in them. 2. Though there is an obedience in their performance yeilded to God & Christ, yet they belong rather to the Promise, th…n the Precepts of Christ; to our priviledge, before unto our duty.

In the progresse of that Catechist, after some discourse about§. 45. the Ceremoniall and Judiciall Law, with their abolition, and his allowance of Magistrates among Christians notwithstanding, (which they do, upon condition he shed no blood for any cause whatever) He attempts in particular, to shew what Christ added to the Morall Law, in the severall Precepts of it. And to the first he saies, that Christ added two things. 1. In that he prescribed us a certain forme of Prayer; of which afterwards in the Chapter designed to the consideration of what M^r B. speaks to the same purpose. 2. That we acknowledge himselfe for God, and Worship him; of which also in our discourse of the Kingly Office of Christ. To the Second, he saies, is added in the New Testament, not only, that we should not worship Images, but avoid them also; which is so notoriously false, the avoiding of Images of our own making, being no lesse cōmanded in the Old Testament, then in the New, that I shall not insist thereon. The residue of his plea is the same with M. B's from Mat. 5. where what they pretend shall be considered in order.

To consider then briefely the particular Instances: The first§. 46. is in reference to the Sixth Commandement, Thou shalt not Kill. This the Pharisees so interpreted, as that if a man kept himselfe from blood, and from causing the death of ano…her, He was Righteous, as to the keeping of this Commandement. Our SaviourSee a full and cleare exposition of this place by D. Lightfeet, in his Preface to the Harmony of the Gospell. lets his Disciples know, that there is a closer, and nearer sence of this Law: I say unto you, in the Exposition of this Commandement, that any rash anger, anger without a cause, all offence given, proceeding from thence, in light vilifying expressions, such as Racha, much more all provoking taunts and reproaches, as thou fool, are forbidden therein, so as to render a man obnoxious to the judgement of God, and condemnation in their p. 390severall degrees of sinfulnesse; as there were amongst themselves severall Councells, according to severall Offences; the judgement, the Councell, and utter cutting off, as a child of Hell. Hence then having manifested the least breach of Love and Charity towards our Brother to be a breach of the Sixth Commandement, and so to render a man obnoxious to the judgement of God, in severall degrees of sinne, according as the eruptions of it are, he proceeds in the following verses to exhort his Disciples to Patience, Forbearance, and Brotherly Love, with readinesse to Agreement and Forgivenesse, verses 20, 21, 22, 23, 24, 25, 26.

2. In the next place, he proceeds to the vindication, and§. 47. Exposition of the Seventh Commandement, v. 27. Thou shalt not commit Adultery: which the Pharisees had so expounded, as that if a man kept himselfe from Actuall uncleannesse, however he lived loosely, and put away his Wife at his Pleasure, he was free from the breach thereof. To give them the true meaning, and Sence of this Commandement, and farther to discover the hypocrisy of the Pharisees, he lets them know;

1. That the Concupiscence of the Heart, and inordinate desire of any Person, is the Adultery here no lesse forbidden, then that of actuall uncleannesse, which the Law made death. And certainly, he must needs be as blind as a Pharisee, who sees not, that the uncleannesse of the Heart, and Lust after Women, was forbidden by the Law, and under the Old Testament.

2. As to their living with their Wives, he mentions indeed the words of Moses, whosoever shall put away his Wife, let him give her a Bill of Divorcement; but opposeth not himselfe thereunto at all, but only shewes, that, that permi…sion of Divorce is to be interpreted according to the Rule and Instruction given in the first Institution of Marriage, (as afterward, on another occasion he explains himselfe Math 19) And not that men might therefore for every cause, that they would, or could pretend, instantly put away their Wives, as the Pharisees taught men to do; And as Josephus, one of them testifies of himselfe, that he did. I put away my Wife (saith he) because she did not please me. No, saith our Saviour, that permission of Moses is not to be extended beyond the just cause of divorce, as it is by the Pharisees, but made use of only in the case of Fornication, v. 27, 28. And thereupon descends to caution his Disciples, to be carefull and p. 391circumspect in their walking in this particular, and not be led by an offending eye, or hand, (the beginning of evill,) to greater Abominations.

3. In like manner doth he proceed in the vindication of the§. 48. third Commandement; The Scribes and Pharisees had invented, or approved of Swearing by Creatures, the Temple, Altar, Hierusalem, the Head, and the like; and thereupon raised many wicked and cursed distinctions, on purpose to make a cloake for hypocrisy, and lying, as you may see Math. 23. 16, 17, 18. If a man sweare by the Temple, it is nothing; he is not bound by his Oath; but if he sweare by the Gold of the Temple, he is obliged. In like manner did they distinguish of the Altar, and the Gift; and having mixed these swearings, and distinctions, in their ordinary conversations, there was nothing sincere, or open, and plaine, left amongst them. This wicked glosse of theirs (being such as their successors abound withall to this day) our blessed Saviour decry's; and commands his Disciples to use plainenesse, and simplicity in their conversation, in plain Affirmations, and Negations, without the mixture of such profane, and cursed execrations, v. 34, 35, 36, 37. which that it was no new duty, nor unknown to the Saints of the Old Testament, is known to all that have but read it.

4. In matter of Judgement between man and man, he proceeds§. 49. in the same manner; because the Law had appointed the Magistrate to exercise talionem in some cases, and to …ake an eye for an eye, and a tooth for a tooth, the blind Pharisees wrested this to countenance private men in revenging themselves, and pursuing them who had injur'd them with an hostile mind, at least untill the sentence of the Law was executed on them. To root out the rancour and malice of the minds of Men, which by this means were nourished, and fomented in them, our Saviour lets them know, that notwithstanding that proceedure of the Magistrate by the Law, yet indeed all private revenges were forbidden, and all readinesse to contend with others: which he amplifieth in the proposall of some particular cases; and all this by vertue of a Rule, which himselfe affirmes to be contained in the Law; Thou shalt love thy Neighbour as thy selfe, v. 38, 39, 40, 41, 42. pressing also lending, and giving, as works of charity, whereunto a blessing is so often pronounced in the Old Testament.

p. 3925. His last instance is in the matter of Love, concerning§. 50. which the Pharisees had given out this note; Thou shalt Love thy Neighbour, and Hate thine Enemy. For whereas there were certain Nations whom God had appointed to utter destruction; at his peoples first coming into Canaan, he commanded them to shew them no mercy, but utterly to destroy them, Deut. 7. 2. This the wretched Hypocrites laid hold of, to make up a Rule, and Law for private men to walke by, in reference to them, whom they accounted their Enemies, in expresse contradiction to the command of God, Ex. 23. 4, 5. Levit. 19. 18. Wherefore our blessed Saviour vindicates the sence of the Law from this cursed Tradition also, and renews the precept of loving, and doing good to our Enemies, v. 43, 44, 45. So that in none of the instances mentioned, is there the least evidence of what was proposed to be confirmed by them, namely, that our Saviour gave a new Law, in that he did partly perfect, partly correct the Law of Moses; seeing he did only vindicate the sence and meaning of the Law, in sundry precepts thereof, from the false Glosses and Traditions of the Scribes and Pharisees, invented and imposed on their Disciples, to be a cloak to their hypocrisy and wickednesse. And this also may fully suffice to remove what on this account is delivered by the Racovian Catechisme. But on this foundation M. B. proceeds.§. 51.

You have made it appeare plainly that the Law of Faith, or the New Covenant, whereof Christ was the Mediator, is better then the Law of Workes, or the Old Covenant, whereof Moses was the Mediator in respect of Precepts, is it also better in respect of Promises? A. Heb: 8. 6. Heb. 7. 19.

This is indeed a comfortable passage, for the better understanding whereof I shall single out the severall noble Propositions, that are insinuated therein, and evidently contained in the words of it: as

1. Christ was the Mediator of the Law of Faith, the new§. 52. Law, in the same sence as Moses was Mediator of the Old Law, the Law of Workes.

2. Christs Addition of Precepts and Promises to the Law of Moses, is the Law of Faith, or the New Covenant.

3. The People, or the Church of the Jewes, lived under the Old Covenant, or the Law of Workes: whereof Moses, not Christ was the Mediator▪

4. The difference betweenthe Old, and the New Covenant, p. 393lyes in this; that the New hath more Precepts of Obedience, and more Promises then the Old.

And now truly he that thinks, that this man understands§. 53. either the Old Covenant, or the New, either Moses, or Christ, either Faith, or Workes, shall have liberty from me to enjoy his opinion, for I have not more to adde, to convince him of his mistake, then what the man himselfe hath here delivered.

For my part, I have much other work to do, occasioned by M. B. and therefore I shall not here divert to the consideration of the two Covenants, and their difference, with the twofold Administration of the Covenant of Grace, both before, and after Christs coming in the flesh; but I shall content my selfe with some briefe Animadversions upon the forementioned Propositions, and proceed.

1. In what sence Christ is the Mediatour of the new Covenant, §. 54.I shall (God assisting) at large declare, when I come to treat of his death, and satisfaction; and shall not here prevent my selfe in any thing of what must then, and there, be delivered.

2. That there are precepts, and Promises attending the new Covenant, is granted; but that it consists in any addition of precepts to the Mosaicall Law, carryed on in the same tenour with it, with other promises, is a figment directly destructive of the whole Gospell, and the mediation of the Sonne of God. By this meanes the whole undertaking of Jesus Christ, to lay downe his Life a Ransome for us, our justification by his blood, his being of God made Righteousnesse to us, the free pardon of our sinnes, and Acceptation with God, by, and for him, as he is the end of the Law for righteousnesse, all communication of effectuall grace, to worke in us new Obedience, the giving of a new cleane heart, wi…h the Law of God written in it by the Spirit, in a word, the whole promise made to Abraham, the whole new Covenant, is excluded from the Covenant, and men left yet in their sinnes. The Covenant of workes was, doe this and live, and the tenour of the Law, if a man do the things thereof, he shall live thereby; that is, if a man by his own strength performe, and fulfill the Righteousnesse that the Law requires, he shall have Eternall Life thereby. This Covenant saith the Apostle, p. 394God hath disanulled, because no man could be savedHeb. …. by it: The Law thereof through sinne was become weake, andRom. 8. 3.Rom 8:3 insufficient as to any such end and purpose; what then doth God substitute in roome thereof: why a new Covenant, that hath more precepts added to the old, with all those of the Old continued, that respected Morall Obedience. But is this a remedy? Is not this rather a new burthen? If the Law could not save us before, because it was impossible through sinne that we should perfectly accomplish it, and therefore by the deeds of the Law shall no man be justifyed: Is it a likely way to relieve us, by making an addition of more precepts to them, which before we could not observe? But that through the Righteous hand of God, the interest of mens immortall soules is come to be concerned therein; I should think the time exceedingly lavish't, that is spent in this Discourse. Let him that is ignorant, be ignorant still, were a sufficient answer. And this that hath been said, may suffice to the fourth particular also.

3. That Moses was a Mediator of a Covenant of workes, properly▪§. 55. & formally so called, & that the Church of the Jews lived under a Covenant of workes, is a no lesse pernitious figment then the former. The Covenant of workes was, do this and live; on perfect obedience you shall have life. Mercy, and pardon of sinnes were utter strangers to that Covenant, and therefore by it the Holy Ghost tells us, that no man could be Saved. The Church of old had the Promises of Christ, Rom. 9. 5. Gen. 3. 15. Chap. 12. 3. were justifyed by Faith, Gen 15. 6. Rom. 4. Gal 3. obtained Mercy for their sinnes, and were justifyed in the Lord, Isa. 42. 24. had the Spirit for conversion, Regeneration, and Sanctification, Ezek. 11. 19. Chap. 36. 26. expected, and obtained Salvation by Jesus Christ: things as remote from the Covenant of Workes as the East from the West.

It is true, the Administration of the Covenant of Grace, which they lived under, was darke, legall, and low, in comparison of that, which we now are admitted unto, since the comming of Christ in the flesh; but the covenant wherein they walked with God, and that wherein we find acceptance, is the same; and the Justification of Abraham their Father, the patterne ofRom. 4. 4, 5.Rom 4:4Rom 4:5 ours.

Let us now see what answer▪ M. B. Applyes to his Querie:§. 56. p. 395The first text he mentions is, Heb. 8. 6. But now hath he obtained a more excellent Ministry, by how much also he is the Mediatour of a better Covenant, built upon better promises. That which the Holy Ghost here affirmes, is, that the New Covenant, whereof Christ is the Mediatour, is better then the Old; and that it hath better Promises: which I suppose none ever doubted. The Covenant is better, seeing that could by no meanes save us, which by this Christ doth to the uttermost. The promises are better, for it hath innumerable promises of Co…version, Pardon, and Perseverance, which that had not at all; and the promise of Eternall life, which that had, is given upon infinitely better, and surer, termes. But all this is nothing at all to M. B's purpose.

No more is the second place which he mentioneth, Heb. 7.§. 57. 19. The Law made nothing perfect, but the bringing in of a better hope did.

Not that by the Law, in that place, the Covenant of workes is intended, but the legall Administration of the Covenant of Grace. This saith the Apostle, made nothing perfect; men were kept under Types, and Shaddowes, and though they were Children of God by Adoption, yet in comparison, they were kept as servants, being under Age untill the fullnes of time came, when the bringing in of Jesus Christ, that better hope, made the Administration ofGal. 4.Gal 4 Grace perfect, and compleat. M^r B. all along obscures himselfe under the ambiguous terme of the Law; confounding its covenant & subsequent use; For the Covenant use of the Law, or as it was the tenour of the Covenant of workes, the Saints of the Old Testament were no more concerned in it, then are we. The Subsequent use of it, may be considered two waies. 1. As it is purely Morall, exacting perfect Obedience, and so the use of it is common to them and us. 2. As attended with ceremoniall and judiciall institutions in the Administration of it, and so it was peculiar to them: And this one observation will lead the Reader through much of the Sophistry of this Chapter, whose next Question is.

Were those better promises of God touching Eternall Life, and immortality §. 58.hidden in the darke, and not brought to light under the Law?

Ans. Christ Jesus hath brought life and immortality to light through the Gospell: 2 Tim. 1. 10.

The whole ambiguity of this Question lyes in those expressions, p. 396hidden in the darke, and not brought to light, if he intend comparatively, in respect of the cleare revelation made of the mind, and will of God by Jesus Christ, we grant it: if he meane it absolutely, that there were no promises of life & immortallity given under the Law, it is absolutely false. For

1. There are innumerable promises of Life and immortallity§. 59. in the Old Testament, given to the Church under the Law. See Heb. 11. 4. Deu. 12. 1. Deut. 30. 6. Psal. 19. 10, 11. Deut. 33. 29. Psal. 130. 8. Isa. 25. 8, 9. Chap. 45. 17. Chap. 15. 6, 7. Jerem. 23. 6. Psal. 2. 12. Psal. 32. 1, 2. Psal. 33. 12.

2. They Believed Eternall life, & therefore they had the promise §. 60.of it, for Faith relieth alwayes on the word of promise; Thus did Job, Chap. 19. 25, 26, 27. and David, Psal. 17. 15. So did Abraham, Isaac, and Jacob, Heb. 11. 10, 11, 12. Yea and some of them as a patterne and Example, without dying obtained it, as Enoch and Elias.

3. The Covenant of Abraham was that, which they lived in, and under; But this Covenant of Abraham had promises of Eternall Life: Even that God would be his God, dead and alive, Gen. 17. 1, 7. And that the promises thereof were promises of Eternall Life, Paul manifests Rom. 4. 3. Gal. 3. 14. but this hath been so abundantly manifested by others, that I shall not longer insist upon it: we are come to the last querie of this Chapter. which is,

Though the Promises of the Gospell be better then those of the Law, yet are they not as well as those of the Law, proposed under conditions of Faith, and perseverance therein, of Holinesse, and Obedience, of repentance, and suffering for Christ; how speake the Scriptures? Iohn 3. 14, 15, 16, 18, 26. Hab. 2. 14. Heb. 2. 6. 2 Tim. 2. 11. Rom. 8. 13. Acts 3. 19. Rev. 2. 5, 16. Ioh. 5. 17.

Neither will this Querie long detaine us: In the New Testament§. 61. there being meanes designed for the attainement of an End, Faith, Obedience, and Perseverance, for the attainment of Salvation, and enjoyment of God through Christ; The Promises of it are of two sorts: Some respect the End, or our whole acceptation with God; Some the meanes, or way whereby we come to be accepted in Christ. The first sort are those insisted on by M. B. and they are so farre Conditionall, as that they declare the firme connexion and concatenation of p. 397the end and meanes proposed: So that without them it is not to be attained; but the other of working Faith, and new Obedience, and Perseverance, are all Absolute to the Children of the Covenant, as I have so fully and largely elsewhere declared, that I shall not here repeat any thing there writtenPersever▪ of Sain…s. nor doe I know any necessity of adding any thing thereunto. I thought to have proceeded with the Racovian Catechisme also, as in the former part of the Discourse: But having made this processe; I had notice of an answer to the whole by Arnoldus the Professor of Divinity at Francker, and therefore that I may not actum agere, nor seeme to enter an others labour, I shall not directly, and foreign, carry on a confutation thereof hereafter, but only divert thereunto, as I shall have occasion, yet not omitting any thing of weight therein, as in this Chapter I have not, as to the matter under Consideration.