A treatise of the covenant of grace wherein the gradual breakings out of Gospel…A treatise of the covenant of grace wherein the graduall breakings out of Gospel…
A treatise of the covenant of grace wherein the gradual breakings out of Gospel grace from Adam to Christ are clearly discovered, the differences betwixt the Old and New Testament are laid open, divers errors of Arminians and others are confuted, the nature of uprightness, and the way of Christ in bringing the soul into communion with himself ... are solidly handled / by that faithful servant of Jesus Christ, and minister of the Gospel, John Ball ; published by Simeon Ash.A treatise of the covenant of grace wherein the graduall breakings out of Gospel grace from Adam to Christ are clearly discovered, the differences betwixt the Old and New Testament are laid open, divers errours of Arminians and others are confuted, the nature of uprightnesse, and the way of Christ in bringing the soul into communion with himself ... are solidly handled / by that faithfull servant of Jesus Christ, and minister of the Gospel, John Ball ; published by Simeon Ash.
John Ball 1585–1640London: printed by G. Miller for Edward Brewster, 1645
[8], 350, [12] p. · 159k words · Wing B579 · ESTC R6525
Modern spelling is a reading aid: the words are the author’s, only the spelling is modernized. Original shows the page as printed, with the transcription marks.
Moreover the Scripture saith, Christ died for our sins, 1 Cor. 115. 3. Gal. 1. 4. Heb. 10. 12. 1 Pet. 3. 18. and was delivered to death for our offences, Rom. 4. 23. and for sinners and wicked, Isa. 253. 6. Rom. 5. 6. 2 Cor. 5. 21. to be made sin for us, 1 Pet. 3. 18. ⟨p. 278⟩to suffer the just for the unjust, which import, that sin was the efficient meritorious cause of the death of Christ: for sin cannot3 otherwise be the cause of punishment but by way of merit, nor can any man be said to be punished for sin, but the meritorious cause of punishing is noted thereby. And those particles applied to other things may note the final cause, applied to sufferings, they point out the efficient or meritorious only, and sins deserve affliction per modum paenae, Lev. 26. 39. Deut. 18. 12. 1 King 14. 16.4
Christ is said to die not only for our sins, but for us; not for our good alone, but in our room and steed, as the phrase importeth, and the one particle used signifieth opposition or subrogation and commutation,
. Christ died, the Just for the unjust, that is, being just he was substituted for us unjust, and suffered not only for our good, as the Martyrs may be said to do,
. and the mediation it self is joined to the sprinkling of blood, Heb, 12. 24. so that none other mediation is to be understood, then that whereby parties disagreeing are set at one. Hitherto it is to be referred, that we are said to be reconciled to God by the blood of Christ, Rom 5. 10 11.
Moreover the Scripture saith, Christ died for our sinnes, 1 Cor. 115. 3. Gal. 1. 4. Heb. 10. 12. 1 Pet. 3. 18. and was delivered to death for our offences, Rom. 4. 23. and for sinners and wicked, Isa. 253. 6. Rom. 5. 6. 2 Cor. 5. 21. to be made sinne for us, 1 Pet. 3. 18. ⟨p. 278⟩to suffer the just for the unjust, which import, that sinne was the efficient meritorious cause of the death of Christ: for sinne cannot3 otherwise be the cause of punishment but by way of merit, nor can any man be said to be punished for sinne, but the meritorious cause of punishing is noted thereby. And those particles applied to other things may note the finall cause, applied to sufferings, they point out the efficient or meritorious only, and sinnes deserve affliction per modum paenae, Lev. 26. 39. Deut. 18. 12. 1 King 14. 16.4 Christ is said to die not only for our sinnes, but for us; not for our good alone, but in our roome and steed, as the phrase importeth, and the one particle used signifieth opposition or subrogation and commutation, Mat. 20. 28. Mar. 10. 45. Joh. 11. 50. Rom. 5. 7, 8. 2 Cor. 5. 15. Heb. 2 9. 1 Pet. 2. 2. and the latter, though sometimes it admit a different sence, in this matter must be expounded by the former, Rom. 9. 3. 2 Cor. 5. 20. 2 Cor. 5. 14. Christ died, the Just for the unjust, that is, being just he was substituted for us unjust, and suffered not only for our good, as the Martyrs may be said to doe, Isa. 53 9, 10. Rom. 5. 5, 6, 7, 8. 1 Pet. 3. 18. 1 Cor. 1. 13. The same is demonstrated by this, that Christ is said to be the Mediatour, who gave himselfe a ransome for all men, 1 Tim. 2. 5, 6. that by redemption of transgressions which were under the former Covenant, they that are called might receive the inheritance, Heb. 9 15. and the mediation it selfe is joyned to the sprinkling of blood, Heb, 12. 24. so that none other mediation is to be understood, then that whereby parties disagreeing are set at one. Hitherto it is to be referred, that we are said to be reconciled to God by the blood of Christ, Rom 5. 10 11. 2 Cor. 5. 18. Ephes. 2. 16. Col. 1. 20.
whereby our conversion to God, is not understood, as if we who hated God before, had now departed there from, and did set our love upon him, but that we which formerly were under wrath are restored into favour, that which caused that separation being taken away by the satisfaction of Christ and free condonation of grace. Therefore Christ is called our1 propitiatory, Rom. 3. 25. and propitiation, 1 Joh. 2. 2. & 4. 10. not a testimony of placation, because God in Christ is made propitious unto us, and not we propitious to God. In Scripture God is said to reconcile the world unto himself, according to the usual manner of speaking, wherein he that offendeth, is therefore said to be reconciled, because as he gave occasion to hatred, so he hath ⟨p. 279⟩need of reconciliation, and the pacifying of him whom he hath2 offended: although the reconciliation of them that be offended, be not excluded.
whereby our conversion to God, is not understood, as if we who hated God before, had now departed there from, and did set our love upon him, but that we which formerly were under wrath are restored into favour, that which caused that seperation being taken away by the satisfaction of Christ and free condonation of grace. Therefore Christ is called our1 propitiatorie, Rom. 3. 25. and propitiation, 1 Joh. 2. 2. & 4. 10. not a testimony of placation, because God in Christ is made propitious unto us, and not we propitious to God. In Scripture God is said to reconcile the world unto himselfe, according to the usuall manner of speaking, wherein he that offendeth, is therefore said to be reconciled, because as he gave occasion to hatred, so he hath ⟨p. 279⟩need of reconciliation, and the pacifying of him whom he hath2 offended: although the reconciliation of them that be offended, be not excluded.
1Heb. 2. 17. sig. ibi expiati•nem, sedeam quae fit plac•nd•.
2Sophocles in Ajace: [Greek or Hebrew] Dijs conciliari i. ips•s reader, prop•tios. Punitio omnis qua talis, sive impersonaliter spectata causam habet justitiam Dei. Procata•ctica ver• causa sunt peccata, itidem impersonaliter & in genere spectata, sine determination punitio verò quae pro alio est, plane miseri•ordiae divinae opus est: procatarctica vero caus• sunt peccara nostra satisfy ctionem exigentia. Voss. resp. cap. 12.Sophocles in Ajace: 〈non-Latin alphabet〉 Dijs conciliari i. ips•s reddere, prop•tios. Punitio omnis qua talis, sive impersonaliter spectata causam habet justitiam Dei. Procata•ctica ver• causa sunt peccata, itidem impersonaliter & in genere spectata, sine determinatione punitio verò quae pro alio est, plane miseri•ordiae divinae opus est: procatarctica vero caus• sunt peccara nostra satisf• ctionem exigentia. Voss. resp. cap. 12.
The deliverance which we obtain by Christ is called redemption, which was made by the payment of a price, Rom 3. 24. Gal. 3. 13. Ephes. 1. 7. Heb. 9 12. 1 Pet. 1. 18, 19. Matth. 20. 28. Mar. 10. 45. 1 Cor. 6. 20. & 7. 23. and redemption made by a price, can be no other then by satisfaction or substitution, as the Apostle saith, Christ hath redeemed us from the curse of the Law, being made a curse for us, Gal. 3. 13. 1 Tim. 26. Faith and repentance and preaching of the Gospel come betwixt, that we might obtain spiritual deliverance from the captivity of sin: but no man will say, that we are redeemed by them, as by a price whereby we obtain deliverance? In the legal sacrifices sins were expiated no other way but by substitution: how much more was Christ, who is the body of those shadows, substituted for the sins of the faithful? Wherefore the Apostle saith, Christ was appointed to make reconciliation for the sins of the people, Heb. 2. 17. that is, that by expiating the sins of the people, he might pacify God; in the same sense wherein the blood of Christ is said to purge the conscience, Heb. 9. 13, 14. Therefore the Scripture useth those words in this business, which note recompense and subrogation; as [Greek or Hebrew] which signifieth both to pacify and reconcile Gen 3. 20 Prov. 16 14. and to recompense or satisfy, 2 Sam. 21. 3. Exod. 21 30. Psal. 49. 8. and [Greek or Hebrew] to recompense or pay, Gen. 31. 39. In the legal sacrifices there was a typical expiation, but the conscience was not purged, nor sin taken away, or heavenly1 things sanctified by such sacrifices: but the sacrifice of Christ was necessary, by which things of so great moment were effected, which was typified by the legal sacrifices, and was effectual as a moral cause of Salvation, before Christ was exhibited in the flesh. And if the Fathers of the •l• Testament were saved by Christ, of necessity the satisfaction of Christ was true and real, for when it was not distinctly understood, it could not profit them as an example or confirmation of doctrine, but as a real satisfaction only. If Christ by his death had confirme• his doctrine only, and not2 made satisfaction, be had not died as a Priest, whose office it is to offer sacrifice and make atonement:
The deliverance which we obtaine by Christ is called redemption, which was made by the paiment of a price, Rom 3. 24. Gal. 3. 13. Ephes. 1. 7. Heb. 9 12. 1 Pet. 1. 18, 19. Matth. 20. 28. Mar. 10. 45. 1 Cor. 6. 20. & 7. 23. and redemption made by a price, can be no other then by satisfaction or substitution, as the Apostle saith, Christ hath redeemed us from the curse of the Law, being made a curse for us, Gal. 3. 13. 1 Tim. 26. Faith and repentance and preaching of the Gospell come betwixt, that we might obtaine spirituall deliverance from the captivity of sinne: but no man will say, that we are redeemed by them, as by a price whereby we obtaine deliverance? In the legall sacrifices sinnes were expiated no other way but by substitution: how much more was Christ, who is the bodie of those shadowes, substituted for the sinnes of the faithfull? Wherefore the Apostle saith, Christ was appointed to make reconciliation for the sinnes of the people, Heb. 2. 17. that is, that by expiating the sinnes of the people, he might pacifie God; in the same sence wherein the blood of Christ is said to purge the conscience, Heb. 9. 13, 14. Therefore the Scripture useth those words in this businesse, which note recompence and subrogation; as 〈non-Latin alphabet〉 which signifieth both to pacifie and reconcile Gen 3. 20 Prov. 16 14. and to recompence or satisfie, 2 Sam. 21. 3. Exod. 21 30.
but the Scripture showeth plainly, that Christ is our high Priest, according to the order of ⟨p. 280⟩Melchizedek, Psal. 110. 4. Heb. 7. 14, 15. who hath offered up himself a sweet smelling sacrifice, Ephes. 5. 2. and sanctified us by one offering up of himself once for all, Heb. 10. 11, 12. And because the sacrifice of Christ may be considered, either as he offered1 up himself for all the faithful in general, his sheep, and Church, or as every particular faithful man is comprehended under that universality, and the good things purchased for all, tend to the salvation of every singular believer, God would have the first should be shadowed forth by the anniversary sacrifice, and some others which were offered for all the people: the latter by the private sacrifices of every sinner, Lev. 5. Exod. 29. 30. Christ then as Mediator by his death hath made satisfaction for us, and that true, full, real satisfaction, and not by a certain fiction of Law or divine acceptilation, as they call it. For why did God exact the bloody death of his Son, if it had pleased him to rest in any light satisfaction? The Apostle concludes, the sacrifice of Christ to be necessary, because it is impossible the blood of Bulls and Goats should do away sins, Heb. 10. 4. which argument concludes not, if Christ hath satisfied only, as it pleased the Father to accept of his imperfect satisfaction, as if it had been perfect. The satisfaction of Christ was free, because he was freely given to satisfy, but the decree of God presupposed to show his mercy and justice, full satisfaction was necessary: because sin must be punished as the Law requireth, or God is not true as in his promises, so in his threatenings. None other wages is appointed for sin but death,2 hence he that is dead is justified from sin, Rom. 6 7. But Christ suffered death, and by death made recompense to justice for our debt: and in that he died for sin, he died once, Rom. 6. 9, 10. He tasted death, that by death he might destroy him that had the3 power of death, that is, the devil, and deliver them who through fear of death were all their life subject to bondage. But when the Scripture nameth death generally, it comprehends all that which God threatened in that sentence, Thou shalt die the death: that penal death, which is the reward of sin, but not sin it self: which is penal only, not sinful.
but the Scripture sheweth plainly, that Christ is our high Priest, according to the order of ⟨p. 280⟩Melchizedech, Psal. 110. 4. Heb. 7. 14, 15. who hath offered up himselfe a sweet smelling sacrifice, Ephes. 5. 2. and sanctified us by one offering up of himselfe once for all, Heb. 10. 11, 12. And because the sacrifice of Christ may be considered, either as he offered1 up himselfe for all the faithfull in generall, his sheep, and Church, or as every particular faithfull man is comprehended under that universality, and the good things purchased for all, tend to the salvation of every singular beleever, God would have the first should be shadowed forth by the anniversary sacrifice, and some others which were offered for all the people: the latter by the private sacrifices of every sinner, Lev. 5. Exod. 29. 30. Christ then as Mediatour by his death hath made satisfaction for us, and that true, full, reall satisfaction, and not by a certaine fiction of Law or divine acceptilation, as they call it. For why did God exact the bloody death of his Sonne, if it had pleased him to rest in any light satisfaction? The Apostle concludes, the sacrifice of Christ to be necessary, because it is impossible the blood of Bulls and Goats should doe away sinnes, Heb. 10. 4. which argument concludes not, if Christ hath satisfied only, as it pleased the Father to accept of his imperfect satisfaction, as if it had been perfect. The satisfaction of Christ was free, because he was freely given to satisfie, but the decree of God presupposed to shew his mercy and justice, full satisfaction was necessary: because sinne must be punished as the Law requireth, or God is not true as in his promises, so in his threatnings. None other wages is appointed for sinne but death,2 hence he that is dead is justified from sinne, Rom. 6 7. But Christ suffered death, and by death made recompence to justice for our debt: and in that he died for sinne, he died once,
Other mens debts are answered diverse ways: some answer them simply as redeemers, some as sureties. He that answers them as a surety, must pay the1 same sum of money that the debtor oweth. Now Christ is not only our Mediator, but our surety, Heb. 7. 22. and hence the mediation ⟨p. 281⟩of Christ is called a propitiation. Rom. 3. 25. 1 Joh. 2. 2. and the surety is of debt and justice to make full satisfaction, because he hath voluntarily promised it, and God the Father did in justice exact it. Rom. 3. 24, 25. and 8. 32.
Other mens debts are answered diverse wayes: some answer them simply as redeemers, some as sureties. He that answers them as a suretie, must pay the1 same summe of money that the debtor oweth. Now Christ is not only our Mediatour, but our suretie, Heb. 7. 22. and hence the mediation ⟨p. 281⟩of Christ is called a propitiation. Rom. 3. 25. 1 Joh. 2. 2. and the surety is of debt and justice to make full satisfaction, because he hath voluntarily promised it, and God the Father did in justice exact it. Rom. 3. 24, 25. and 8. 32.
In the sufferings of Christ we must consider the circumstances, and substance of his sufferings. The circumstances, as the person of the sufferer, the cause of suffering, and efficacy of the passion: in which respect it was more then the Law required: for the Law did not require that God should die, nor that any one should die that had not finned, nor such a death, and of such efficacy, as not only to abolish death, but to bring in life, and that by many degrees more excellent then that which Adam had lost: but if we respect the substance of punishment, it was that which the Law required, which he paid of love free and voluntary, and yet of justice. Justice requireth the same sum of debt, the dignity of Christs person nothing hindering: and according to justice Christ made satisfaction. As concerning the substance of punishment, Christ suffered what was due to us, but in the circumstances, which pertained not to the substance of the debt, some thing was pardoned, to the dignity of the person. In this stands the dignity of Christs person, that he might be fit meritoriously to pay our debt, so far was it from freeing or acquitting him for any part of our debt. He that knew no sin, was made sin for us, 2 Cor. 5. 21. Surely he hath born our griefs, and carried our sorrows. Isai. 53. 4. When the Scripture speaks so fully, why should humane curiosity limit the sufferings of Christ, as if they were not fully satisfactory, but by divine acceptilation only? Christ suffered not every particular punishment that every particular sinner meeteth withal: but his passion was a common price payed at once for all his people, satisfying justice for all their offences, Rom. 5. 19. Heb. 10. 14. Rom. 8. 33. He bore our sins in his body upon the tree. 1 Pet. 2. 24. We are redeemed by his blood. Eph. 1. 7. The blood of Christ cleanseth us from all sin. 1 Joh. 1. 6. Phil. 2. 8. Col. 1. 20. He hath made peace by the blood 1of the cross.
In the sufferings of Christ we must consider the circumstances, and substance of his sufferings. The circumstances, as the person of the sufferer, the cause of suffering, and efficacy of the passion: in which respect it was more then the Law required: for the Law did not require that God should die, nor that any one should die that had not finned, nor such a death, and of such efficacie, as not only to abolish death, but to bring in life, and that by many degrees more excellent then that which Adam had lost: but if we respect the substance of punishment, it was that which the Law required, which he paid of love free and voluntary, and yet of justice. Justice requireth the same summe of debt, the dignity of Christs person nothing hindering: and according to justice Christ made satisfaction. As concerning the substance of punishment, Christ suffered what was due to us, but in the circumstances, which pertained not to the substance of the debt, some thing was pardoned, to the dignity of the person. In this stands the dignity of Christs person, that he might be fit meritoriously to pay our debt, so farre was it from freeing or acquitting him for any part of our debt. He that knew no sinne, was made sinne for us, 2 Cor. 5. 21. Surely he hath born our griefes, and carried our sorrowes. Isai. 53. 4. When the Scripture speakes so fully, why should humane curiosity limit the sufferings of Christ, as if they were not fully satisfactory, but by divine acceptilation only? Christ suffered not every particular punishment that every particular sinner meeteth withall: but his passion was a common price payed at once for all his people, satisfying justice for all their offences, Rom. 5. 19. Heb. 10. 14. Rom. 8. 33. He bore our sinnes in his body upon the tree. 1 Pet. 2. 24. We are redeemed by his bloud. Eph. 1. 7. The bloud of Christ cleanseth us from all sinne. 1 Joh. 1. 6. Phil. 2. 8. Col. 1. 20. He hath made peace by the bloud
1Voss. respons. ad Judic. Ravens. cap. 6. Robert. Loeus Examen. Eccl. The saur. effigiet very Sabbath.Voss. respons. ad Iudic. Ravens. cap. 6. Robert. Loeus Examen. Eccl. The saur. effigiet veri Sabbath.
Touching the punishments which Christ suffered, they were not ordinary, but beyond measure grievous, bitter and unsupportable; yea, such as would have made any mere creature to sink down under the burden of them to the bottom of hell. For he ⟨p. 282⟩suffered grievous things from all the things in heaven, earth and hell. He suffered at the hands of God his Father, and of men; of Jews, of Gentiles, of enemies insulting, of friends forsaking, of the Prince of darkness, and all his cruel and merciless instruments. But whereas of the punishments of sin, some be sins and punishments both, others punishments only: and some common to the nature of man, others personal growing out of some imperfection and defect in the virtue and faculty forming the body, disorder in diet, or some violence offered: and some for sin inherent, others for sin imputed: Our Saviour Christ suffered the punishments that are only punishments, and not sin, common to the whole nature of man, not personal to this or that man; the punishments of the sins of other men, not his own, and that of them that should break off their sins by repentance, not of them that would sin for ever, if they might live for ever. The whole life of our Saviour was a life of suffering, but his special sufferings were those he endured in the Garden, or upon the cross. In the Garden he was in an agony: upon the cross he was pressed with the weight of grievous and unsupportable evils. His agony was that sorrow, wherein his soul was beset round with heaviness and fear even unto death. Thus the Evangelists describe it, He began to be sorrowful, and very heavy. 1Then saith he to them, scil. Peter, James and John, My soul is exceeding sorrowful, even unto death. He began to be sore amazed, and to be very heavy, And saith unto them, My soul is exceeding sorrowful 2unto death. Now is my soul troubled. His soul was smitten with horror, that all powers and faculties for a time left their proper functions, and did concur to relieve nature in that extremity; as when a man hath received some ghastly wound, the blood doth at first retire to comfort the heart.
Touching the punishments which Christ suffered, they were not ordinary, but beyond measure grievous, bitter and unsupportable; yea, such as would have made any meere creature to sinke down under the burthen of them to the bottome of hell. For he ⟨p. 282⟩suffered grievous things from all the things in heaven, earth and hell. He suffered at the hands of God his Father, and of men; of Jewes, of Gentiles, of enemies insulting, of friends forsaking, of the Prince of darknesse, and all his cruell and mercilesse instruments. But whereas of the punishments of sinne, some be sinnes and punishments both, others punishments only: and some common to the nature of man, others personall growing out of some imperfection and defect in the vertue and faculty forming the body, disorder in diet, or some violence offered: and some for sinne inherent, others for sinne imputed: Our Saviour Christ suffered the punishments that are only punishments, and not sinne, common to the whole nature of man, not personall to this or that man; the punishments of the sinnes of other men, not his own, and that of them that should breake off their sins by repentance, not of them that would sin for ever, if they might live for ever. The whole life of our Saviour was a life of suffering, but his speciall sufferings were those he endured in the Garden, or upon the crosse. In the Garden he was in an agony: upon the crosse he was pressed with the weight of grievous and unsupportable evils. His agony was that sorrow, wherein his soule was beset round with heavinesse and feare even unto death. Thus the Evangelists describe it, He began to be sorrowfull, and very heavy. 1Then saith he to them, scil. Peter, James and John, My soul is exceeding sorrowfull, even unto death. He began to be sore amazed, and to be very heavy, And saith unto them, My soule is exceeding sorrowfull 2unto death. Now is my soul troubled. His soul was smitten with horrour, that all powers and faculties for a time left their proper functions, and did concurre to relieve nature in that extremity; as when a man hath received some gashly wound, the bloud doth at first retire to comfort the heart.
But this stay came not from any internal defect, which had been sinful, but from an external cause, to wit, the horror which fell upon him, as the wheels of a Watch may cease from motion without any fault in them, when they are stayed by the hand of the Artificer. He feared also the stroke of the justice of God his Father, sitting on the Tribunal or Judgement seat, to punish the sins of men, for whom he stood forth to answer; this he feared, as a thing impossible to be escaped, in respect of the resolution and purpose of God his Father, that by his satisfactory death, and no other way, man should be ⟨p. 283⟩delivered. And he declined everlasting destruction, as a thing he knew he should escape without all doubt or uncertainty of event, though not without conflicting with the temptations of Satan, and the enduring of many grievous and bitter things.
But this stay came not from any internall defect, which had been sinfull, but from an externall cause, to wit, the horrour which fell upon him, as the wheeles of a Watch may cease from motion without any fault in them, when they are stayed by the hand of the Artificer. He feared also the stroke of the justice of God his Father, sitting on the Tribunall or Judgement seat, to punish the sins of men, for whom he stood forth to answer; this he feared, as a thing impossible to be escaped, in respect of the resolution and purpose of God his Father, that by his satisfactory death, and no other way, man should be ⟨p. 283⟩delivered. And he declined everlasting destruction, as a thing he knew he should escape without all doubt or uncertaintie of event, though not without conflicting with the temptations of Sathan, and the enduring of many grievous and bitter things.
These passions in Christ were most pure, because he himself was most free from all taint of sin, as if you put clear water into a clear glass, though you shake and stir it never so much, it will raise no mud.
These passions in Christ were most pure, because he himselfe was most free from all taint of sin, as if you put cleare water into a cleare glasse, though you shake and stirre it never so much, it will raise no mud.
The effects of this agony were two; Earnest prayer and bloody sweat. Being in an agony he prayed more fervently. He 1fell on his face and prayed: He prayed thrice the same words, O my Father, if it be possible, let this cup pass from me: nevertheless, 2not as I will, but as thou wilt. As the sense of nature and inferior reason presented death, and the ignominy of the cross unto him, as they are in themselves evil, without the consideration of any good to follow, he desired to decline them. But as superior reason considered them with all circumstances, knowing Gods resolution to be such, that the world should thereby be saved, and by no other means, he most willingly accepted of them. Between these desires there was a diversity, but no contrariety: a subordination, but no repugnance or resistance. Consider Christ in private as a man, of the same natural affections, desires and abhorrencies with other men, and the cup as it was very bitter and grievous, and so most justly he feared and declined it, and could not but decline it, unless he had put off the nature and affection of man: But consider him in his public relation, as a Mediator, a surety, a merciful and faithful high Priest, and so he most willingly and obediently submitted unto it. And this willingness in respect of his office was much the greater, and the comfort we may draw from thence the sweeter, because in respect of nature, his will could not but shrink for it. If nature had not necessarily shrunk, sweat startled, and stood amazed at that service, Christ had not manifested so much love and free submission to the command of grace, nor could we have had so much comfortable assurance of the truth of our redemption thereby: for it is impossible the nature of man should conflict with the terrible wrath of God, and not dread and tremble. The Apostle saith, Christ in the days of his flesh, offered up prayers and supplications, with strong crying and ⟨p. 284⟩3tears, and was heard in the thing he feared. In the New Testament the word signifieth reverence, Luke 2. 25. Act. 2. 5. and 8. 2. Heb. 12. 28. or circumspect caution joined with fear. Heb. 11. 7. Act. 23. 10. but fear is most fit to this place, as it signifieth commonly in good Authors, and by the phrase it self may be confirmed: for he was heard from his fear, as he was delivered from death.
The effects of this agony were two; Earnest prayer and bloudie sweat. Being in an agony he prayed more fervently. He 1fell on his face and prayed: He prayed thrice the same words, O my Father, if it be possible, let this cup passe from me: neverthelesse, 2not as I will, but as thou wilt. As the sense of nature and inferiour reason presented death, and the ignominy of the crosse unto him, as they are in themselves evill, without the consideration of any good to follow, he desired to decline them. But as superiour reason considered them with all circumstances, knowing Gods resolution to be such, that the world should thereby be saved, and by no other meanes, he most willingly accepted of them. Between these desires there was a diversity, but no contrariety: a subordination, but no repugnance or resistance. Consider Christ in private as a man, of the same naturall affections, desires and abhorrencies with other men, and the cup as it was very bitter and grievous, and so most justly he feared and declined it, and could not but decline it, unlesse he had put off the nature and affection of man: But consider him in his publike relation, as a Mediatour, a suretie, a mercifull and faithfull high Priest, and so he most willingly and obediently submitted unto it. And this willingnesse in respect of his office was much the greater, and the comfort we may draw from thence the sweeter, because in respect of nature, his will could not but shrinke for it. If nature had not necessarily shrunke, sweat startled, and stood amazed at that service, Christ had not manifested so much love and free submission to the command of grace, nor could we have had so much comfortable assurance of the truth of our redemption thereby: for it is impossible the nature of man should conflict with the terrible wrath of God, and not dread and tremble. The Apostle saith, Christ in the dayes of his flesh, offered up prayers and supplications, with strong crying and ⟨p. 284⟩3teares, and was heard in the thing he feared. In the New Testament the word signifieth reverence, Luke 2. 25. Act. 2. 5. and 8. 2. Heb. 12. 28. or circumspect caution joyned with feare.
The second effect of this Agony was a bloody sweat. In a cold night, when our Saviour lay upon the ground, in the open air, no man being near unto him, no violence offered unto his body, he did sweat clotted blood, in such abundance, that it streamed through his apparel, and wet the ground. Never was there sweat like this sweat, nor anguish of soul like this anguish that •e then endured. But these I may call the beginnings of sorrow. Upon the cross he uttered that doleful complaint, My God, my 1God, why hast thou forsaken me? He complaineth not that his heavenly Father had forsaken his, but him. Formerly he had wept over Jerusalem, and commended his Disciples unto the custody2 of his Father, being assured they should be gathered, though for the time dispersed. But the cause of this lamentation was, that being now in the hands of his cruel, bloody, merciless enemies, left to endure the extremity of their rage and fury, his Father for a time withdrew from him that solace he was wont to find in him. The unity of his person was never dissolved, his righteousness or graces were never either taken away or diminished: neither is it possible he should want assurance of future deliverance and present support: but for a time the Father did with-draw the sense of favour and comfort, that his humane nature might suffer what our sins deserved. This dereliction was altogether without sin; because Christ our Saviour brought it not upon himself, but was called unto it, and in the conflict his faith was most firm, not shaken with any degree of unbelief: in which cases only the want of comfort is a fault, scil. when we bring it upon our selves, or stain it with infidelity.
The second effect of this Agonie was a bloudie sweat. In a cold night, when our Saviour lay upon the ground, in the open aire, no man being neere unto him, no violence offered unto his body, he did sweat clotted bloud, in such abundance, that it streamed through his apparell, and wet the ground. Never was there sweat like this sweat, nor anguish of soul like this anguish that •e then endured. But these I may call the beginnings of sorrow. Upon the crosse he uttered that dolefull complaint, My God, my 1God, why hast thou forsaken me? He complaineth not that his heavenly Father had forsaken his, but him. Formerly he had wept over Jerusalem, and commended his Disciples unto the custody2 of his Father, being assured they should be gathered, though for the time dispersed. But the cause of this lamentation was, that being now in the hands of his cruell, bloudy, mercilesse enemies, left to endure the extremity of their rage and fury, his Father for a time withdrew from him that solace he was wont to find in him. The unity of his person was never dissolved, his righteousnesse or graces were never either taken away or diminished: neither is it possible he should want assurance of future deliverance and present support: but for a time the Father did with-draw the sense of favour and comfort, that his humane nature might suffer what our sinnes deserved. This dereliction was altogether without sin; because Christ our Saviour brought it not upon himselfe, but was called unto it, and in the conflict his faith was most firm, not shaken with any degree of unbelief: in which cases only the want of comfort is a fault, scil. when we bring it upon our selves, or stain it with infidelity.
It is here objected, that an innocent person ought not to suffer for a nocent, for guilt is inseparable from sin; The son shall not bear the iniquity of his Father, neither shall the Father bear the iniquity of the son, the soul that sinneth the same shall die. Ezek. 18. 20.
It is here objected, that an innocent person ought not to suffer for a nocent, for guilt is inseparable from sin; The sonne shall not beare the iniquity of his Father, neither shall the Father beare the iniquity of the son, the soul that sinneth the same shall die. Ezek. 18. 20.
For the clearing of this objection, we must note, that there is a ⟨p. 285⟩two-fold manner of guilt, either such as grows out of sin inherent, which is the deserving of punishment, as it is in us: or such as grows out of sin imputed, and that not by reason of union natural; as the guilt of Adams sin is imputed unto us (which manner of imputation likewise is the foundation of punishment deserved) but voluntary by way of vadimonie and susception. And so guilt is only a free and willing obnoxiousness unto that punishment which another hath deserved. In an ordinary course of providence it is true, the son shall not bear the punishment of the Fathers sin; because he is altogether personally distinct, he is not appointed so to do, as Christ was, he is not able to bear them so as to take them off from his Father, as Christ did ours, and already hath too many of his own to bear: but this was no natural or unchangeable Law, and if the will of the Son go along with the Father in sinning, it is not strange, not unusual for him to suffer for his Fathers and his own sin together, as for the continuation of the same offence. More particularly for resolution of the question, whether an innocent person may suffer for the guilty, we must note, first that God out of his dominion over all things, may cast pains upon an innocent person, as it is manifest he did upon Christ, who suffered most grievous things, and death it self; And what ground of complaint could any creature have against God, if he should have created it in fire, and made the place of its habitation, the instrument of its pain? Do not we our selves without cruelty, upon many occasions put creatures that have not offended us, unto pain?
For the clearing of this objection, we must note, that there is a ⟨p. 285⟩two-fold manner of guilt, either such as growes out of sin inherent, which is the deserving of punishment, as it is in us: or such as growes out of sin imputed, and that not by reason of union naturall; as the guilt of Adams sin is imputed unto us (which manner of imputation likewise is the foundation of punishment deserved) but voluntary by way of vadimonie and susception. And so guilt is only a free and willing obnoxiousnesse unto that punishment which another hath deserved. In an ordinary course of providence it is true, the sonne shall not beare the punishment of the Fathers sin; because he is altogether personally distinct, he is not appointed so to doe, as Christ was, he is not able to bear them so as to take them off from his Father, as Christ did ours, and already hath too many of his own to beare: but this was no naturall or unchangeable Law, and if the will of the Sonne go along with the Father in sinning, it is not strange, not unusuall for him to suffer for his Fathers and his own sin together, as for the continuation of the same offence. More particularly for resolution of the question, whether an innocent person may suffer for the guilty, we must note, first that God out of his dominion over all things, may cast paines upon an innocent person, as it is manifest he did upon Christ, who suffered most grievous things, and death it selfe; And what ground of complaint could any creature have against God, if he should have created it in fire, and made the place of its habitation, the instrument of its pain? Do not we our selves without cruelty, upon many occasions put creatures that have not offended us, unto pain?
Secondly, it is not universally against equity for one to suffer the punishment of another's sin: We see the Infants of Sodom, Babylon, Egypt, of Corah, Dathan, and Abiram, were involved in the punishment of those sins of which themselves were not guilty. The Lord reserveth to himself the punishment of the Fathers upon the children. Exod. 20. 5. and 34. 7. He punished the sins of three hundred and ninety years all together. Ezek. 14, 2, 5. Ham committed the sin, and yet Canaan was cursed2 for it, Gen. 9. 22, 25. The sin was Gehezi's alone, and yet the Leprosy cleaved not to him only, but to his posterity. 2 King. 5. 27. For the sin of Saul, his sons are hanged up before the Lord. 2 Sam. 21. 8, 14. Achan trespassed alone, but he perished not alone, but his sons and his daughters, and all that he had with him. Josh. 7. 24. ⟨p. 286⟩The sin of crucifying Christ was the sin of the Jews in that age alone, and yet wrath is come upon them to the uttermost, even unto this day, Matth. 27. 25. 1 Thes. 2. 16. vid. 1 King. 21. 21. and 14. 10. Judg. 9. 56. 1 King. 2. 33. Jer. 22. 30. And if it be not unjust to punish one for another's fault, and grant impunity to the offender, it is not unjust to punish the innocent for those faults, which are remitted to the guilty, 2 King. 8. 9, 10. 1 King. 21. 21. For it is essential to punishment that it should be inflicted for sin, but not that it should be inflicted upon him that hath offended.
Secondly, it is not universally against equity for one to suffer the punishment of anothers sin: We see the Infants of Sodome, Babylon, Egypt, of Corah, Dathan, and Abiram, were involved in the punishment of those sins of which themselves were not guilty. The Lord reserveth to himselfe the punishment of the Fathers upon the children. Exod. 20. 5. and 34. 7. He punished the sinnes of three hundred and ninetie yeares all together. Ezek. 14, 2, 5. Cham committed the sinne, and yet Canaan was cursed2 for it, Gen. 9. 22, 25. The sin was Gehezi's alone, and yet the Leprosie cleaved not to him only, but to his posterity. 2 King. 5. 27. For the sin of Saul, his sons are hanged up before the Lord. 2 Sam. 21. 8, 14. Achan trespassed alone, but he perished not alone, but his sons and his daughters, and all that he had with him. Josh. 7. 24. ⟨p. 286⟩The sin of crucifying Christ was the sin of the Jewes in that age alone, and yet wrath is come upon them to the uttermost, even unto this day, Matth. 27. 25. 1 Thes. 2. 16. vid. 1 King. 21. 21. and 14. 10. Judg. 9. 56. 1 King. 2. 33. Jer. 22. 30
Thirdly, that an innocent person may thus in justice and equity suffer for a nocent, there is required (besides the acts of ordination in the supreme, of submission in the surety, and of consent in1 the delinquent) first, an intimate and near conjunction in him that suffereth, with those that should have suffered. Several unions and conjunctions there are, as Politic between the members and subjects in a state: and thus the people were punished for Davids sin. 2 Sam. 24. 14, 17. and in a common-wealth universally sinful, a few righteous men may as parts of that sinful society be justly subject to those temporary evils, which the sins of that society have contracted. See 1 Sam. 12. 25. Natural, as between parents and children, so the Lord visited the sins of Dathan upon his little ones. Numb. 16. 27, 33. Valer. Max. de Dion. Siculo. Plutarch. de sera Num. vindict. Mystical, as between man and wife, so the Lord punished the sins of Amazia• the Priest of Bethel, by giving over his wife unto whoredom, Amos 7. 17. And we see in many cases the Husband is liable to be charged and censured for the exorbitancies of his wife. Stipulatorie and by consent, as in the case of fide jussores & obsides, who are punished for the sins of others whom they represent, and in whose place they stand as a caution and muniment against injuries which might be feared, as we see in the Parable of a Prisoner committed to the custody of another person. 1 King. 20. 39, 42. So the surety is punished for the debtor. Possessorie, as between a man and his goods, and so we find that a man was to offer no beast for a sin-offering, but that which was his own. Lev. 5. 6, 7. Besides, there is required in the innocent person suffering, that he have a free and full dominion over that from which he parteth, in his suffering for another. As in suretyship, a man hath free dominion over his money, and therefore ⟨p. 287⟩in that respect he may engage himself to pay another mans debt; but he hath not a free dominion over himself, or his own life; and therefore he may not part with a member of his own in commutation, for another's, (as Zaleucus did for his son) nor be [Greek or Hebrew], to lay down his own life for the delivering of another from death, except in such cases as the Word of God limiteth and alloweth. Now all these things hold in Christ in a special manner.
Thirdly, that an innocent person may thus in justice and equity suffer for a nocent, there is required (besides the acts of ordination in the supreme, of submission in the suretie, and of consent in1 the delinquent) first, an intimate and neere conjunction in him that suffereth, with those that should have suffered. Severall unions and conjunctions there are, as Politicke between the members and subjects in a state: and thus the people were punished for Davids sin. 2 Sam. 24. 14, 17. and in a common-wealth universally sinfull, a few righteous men may as parts of that sinfull society be justly subject to those temporary evils, which the sins of that society have contracted. See 1 Sam. 12. 25. Naturall, as between parents and children, so the Lord visited the sins of Dathan upon his little ones. Numb. 16. 27, 33. Valer. Max. de Dion. Siculo. Plutarch. de sera Num. vindict. Mysticall, as between man and wife, so the Lord punished the sins of Amazia• the Priest of Bethel, by giving over his wife unto whoredome, Amos 7. 17. And we see in many cases the Husband is liable to be charged and censured for the exorbitancies of his wife. Stipulatorie and by consent, as in the case of fide jussores & obsides, who are punished for the sins of others whom they represent, and in whose place they stand as a caution and muniment against injuries which might be feared, as we see in the Parable of a Prisoner committed to the custody of another person. 1 King. 20. 39, 42. So the surety is punished for the debtor. Possessorie, as between a man and his goods, and so we find that a man was to offer no beast for a sin-offering, but that which was his own. Lev. 5. 6, 7. Besides, there is required in the innocent person suffering, that he have a free and full dominion over that from which he parteth, in his suffering for another. As in suretiship, a man hath free dominion over his money, and therfore ⟨p. 287⟩in that respect he may engage himself to pay another mans debt; but he hath not a free dominion over himself, or his own life; and therefore he may not part with a member of his own in commutation, for anothers, (as Zaleucus did for his sonne) nor be , to lay down his own life for the delivering of another from death, except in such cases as the Word of God limiteth and alloweth. Now all these things hold in Christ in a speciall manner.
1Actus cui poena inest, est actus nocivus: qui nec omnibus, nec in omnes concessus. Quare ut poena sit justa, requiritur ut actus ipse poenalis sit in potestate punientis: quod ter contingit, aut antecedenti jure ipsius punientis, aut justo & valido consensu ejus de cujus poena agitur, aut ejusdem delicto.
There is a most near conjunction between him and us. He conversed amongst men, and was a member of that Tribe and Society amongst whom he lived, and therefore was together with them under that Roman yoke which was then upon the people, and in that relation paid tribute unto Cesar: He had the nature of man, and was subject to all humane and natural infirmities without sin. He was mystically married unto his Church, and therefore was answerable for the debts and misdemeanours of his Church. He entered into Covenant, and became surety for man, and therefore was liable to mans engagements. He became the possession in some sort of his Church, whence it is that we are said to have him. 1 Joh. 5. 12. not by way of dominion (for so we are his. 1 Cor. 6. 19.) but by way of communion and propriety. He was Lord of his own life, and had therefore power to lay it down, and to take it up. And this power he had (though he were in all points subject to the Law as we are) not solely by virtue of the hypostatical union, which did not for the time exempt him from any obligations of the Law, but by virtue of a particular command, constitution, and designation to that service of laying down his life. This commandment have I received of my Father. Joh. 10. 18. Moreover, he had power ample enough to break thorough the sufferings he undertook, and to assume his life, and former condition again. I have power to lay it down, and I have power to take it up. And therefore it was most just and righteous, that Christ in himself innocent, should suffer for us in our selves guilty, which doth more plainly appear, in that all parties are glorified, and all parties are willing and well-pleased. All parties are glorified: The Father is glorified in the obedience of his Sonne. Joh. 12. 27, 28. John 17. 4. The Son is glorified by the Father. Joh. 17. 5. Heb. 2. 7. crowned with glory: and the sinner glorified, being received into favour. Joh. 17. 24. All parties are willing; the Father is willing, for by his Ordination he appointed ⟨p. 288⟩Christ unto it. Act. 4. 27, 28. and in his love and compassion bestowed Christ upon us. Joh. 3. 16. by his divine acceptation he rested well pleased in it. Matth. 17. 5. and by his wonderful wisdom fitted it to the manifestation of his glory and mercy, to the reconciliation of him and his creature, and to the exaltation of his Sonne.
There is a most neere conjunction between him and us. He conversed amongst men, and was a member of that Tribe and Society amongst whom he lived, and therefore was together with them under that Romane yoke which was then upon the people, and in that relation paid tribute unto Cesar: He had the nature of man, and was subject to all humane and naturall infirmities without sinne. He was mystically married unto his Church, and therefore was answerable for the debts and misdemeanours of his Church. He entred into Covenant, and became surety for man, and therefore was liable to mans engagements. He became the possession in some sort of his Church, whence it is that we are said to have him. 1 Joh. 5. 12. not by way of dominion (for so we are his. 1 Cor. 6. 19.) but by way of communion and propriety. He was Lord of his own life, and had therefore power to lay it down, and to take it up. And this power he had (though he were in all points subject to the Law as we are) not solely by vertue of the hypostaticall union, which did not for the time exempt him from any obligations of the Law, but by vertue of a particular command, constitution, and designation to that service of laying down his life. This commandement have I received of my Father. Joh. 10. 18. Moreover, he had power ample enough to breake thorough the sufferings he undertooke, and to assume his life, and former condition again. I have power to lay it down, and I have power to take it up. And therefore it was most just and righteous, that Christ in himself innocent, should suffer for us in our selves guilty, which doth more plainly appeare, in that all parties are glorified, and all parties are willing and well-pleased. All parties are glorified: The Father is glorified in the obedience of his Sonne. Joh. 12. 27, 28. John 17. 4. The Sonne is glorified by the Father. Joh. 17. 5. Heb. 2. 7. crowned with glory: and the sinner glorified, being received into favour. Ioh. 17. 24. All parties are willing; the Father is willing, for by his Ordination he appointed ⟨p. 288⟩Christ unto it.
things sanctified by such sacrifices: but the sacrifice of Christ was necessary, by which things of so grea• moment were effected, which was tipified by the legall sacrifices, and was effectuall as a morall cause of Salvation, before Christ was exhibited in the flesh. And if the Fathers of the •l• Testament were saved by Christ, of necessity the satisfaction of Christ was true and reall, for when it was not distinctly understood, it could not profit them as an example or confirmation of doctrine, but as a reall satisfaction only. If Christ by his death had confirme• his doctrine only, and not
power of death, that is, the devill, and deliver them who through feare of death were all their life subject to bondage. But when the Scripture nameth death generally, it comprehends all that which God threatned in that sentence, Thou shalt die the death: that penall death, which is the reward of sinne, but not sinne it selfe: which is penall only, not sinfull.
. but feare is most fit to this place, as it signifieth commonly in good Authours, and by the phrase it selfe may be confirmed: for he was heard from his feare, as he was delivered from death.
. And if it be not unjust to punish one for anothers fault, and grant impunity to the offendour, it is not unjust to punish the innocent for those faults, which are remitted to the guilty,
. and by his wonderfull wisdome fitted it to the manifestation of his glory and mercy, to the reconciliation of him and his creature, and to the exaltation of his Sonne.
