3. That the world cannot receive the Spirit, nor the natural man the things of God, is from hence; that the Spirit hath not wrought in them that which is necessary to enable them thereunto; which is evident from what is affirmed of the impotency of the natural man, as to his receiving the things of God for if the reason, why he cannot receive the things of God, is, because he is a natural man, then, unless there be some other power than what is in himself, to translate him from that condition, it is impossible, that he, who is a natural man, should ever be otherwise: for he can only alter that condition, by that which he cannot do. But,

4. That the Spirit is given for, and doth work regeneration and faith in men, I shall not now insist on the many testimonies, whereby it is usually and invincibly confirmed. There is no one testimony given, to our utter impotency to convert, or regenerate ourselves, to believe, repent, and turn to God; no promise of the covenant to give a new heart, new obedience through Christ; no assertion of the grace of God, and the efficacy of his power, which is exalted in the vocation and conversion of sinners, but sufficiently evinces the truth thereof. That one eminent instance shall close our consideration of this chapter, which we have, Titus iii. 5, 6. Not by works of righteousness, which we have done, but according to his mercy he saved us, by the washing of regeneration, and the renewing of the Holy Ghost, which he shed on us abundantly by Jesus Christ our Saviour.'

Of the first head made by men professing the religion of Jesus Christ, unto the Deity of the Spirit, attempting to rank him among the works of his own hand, of the peculiar espousing of an enmity against him by Macedonius, bishop of Constantinople, from whom the ensuing Tvevμatóμaxoi took their name, of the novel inventions of Faustus Socinus and his followers, denying the personality of the Spirit, making him to be nothing but the efficacy of the power of God, or the power of God, this is no place to treat. Besides, the truth is, until they will speak clearly what they mean by the Spirit of God, and so assert something, as well as deny, they may justly be neglected. They tell us it is virtus dei: but whether that virtus be substantia or accidens, they will not tell us; it is they say potentia dei: this we confess; but

say, he is not potentia ενεργητική, but ὑποστατικὴ: and that because we prove him to be God. What then hath been spoken of Father, Son, and Holy Ghost, I shall shut up with that distich of Gregor. Naz. Sent. Spir. lib. 3.

Πάντα μὲν αἰὲν ἀριστα θεοπρεπὲς ἔργα τελείστω

ἡ δὲ τριὰς πάντων ἐξοχά σοι μελέτω.

CHAP. XVI.

Of salvation by Christ.

MR. BIDDLE'S SIXTH CHAPTER CONSIDERED.

THIS is a short chapter, and will speedily receive its consideration. That Christ is a Saviour, and that he is so called in Scripture, is confessed on all hands. Mr. B.'s masters were the first who directly called into question amongst Christians, on what account principally he is so called. Of his faith in this business, and theirs, we have the sum, with the reasons of it, in the book of their great apostle, 'De Jesu Christo Servatore.' This book is answered throughout with good success, by Sibrandus Labbatus. The nerves of it cut by Grotius, De satisfactione Christi;' and the reply of Crellius thereunto thoroughly removed by Essenius, in his 'Triumphus Crucis.' The whole argumentative part of it, summed up into five heads, by Michael Gittichius, is answered by Ludovicus Lucius, and that answer vindicated from the reply of Gittichius. And generally, those who have written upon the satisfaction of Christ, have looked upon that book, as the main masterpiece of the adversaries, and have made it their business to remove its sophistry, and unmask its pretensions.

Mr. B. is very slight and overly in this business, being not able in the method of procedure imposed on himself so much as to deliver his mind significantly, as to what he does intend. The denial and rejection of the satisfaction and merit of Christ, is that which the man intends, as is evident from his preface, where he denies them name and thing. This he attempts, partly in this chapter, partly in that concerning the death of Christ, and also that of justification. In this he would attempt the notion of salvation, and refer it only to deliverance from death, by a glorious resurrection.

Some brief animadversions may possibly rectify the man's mistakes. His first question we pass, as a principle in the terms of it on all sides confessed, namely, that 'Christ is our Lord and Saviour.'

His second is,

'Q. Is Christ our Saviour originally, and of himself; or because he was given, exalted, and raised up by another to be a Saviour?

‘A. Acts iv. 12. v. 31. xiii. 23.’

The intendment of this quere is, to pursue the former insinuations of our catechist against the Deity of Christ; as though his appointment to his office of mediation, were inconsistent with his divine nature; the vanity of which pretence hath been sufficiently already discovered. In brief, Christ is considered either absolutely, with respect to his divine nature and person, as he is God in himself; and so he is a Saviour originally, of himself; for 'as for our Redeemer the Lord of hosts is his name, the Holy One of Israel;' Isa. xlvii. 4. For thy Maker is thine husband, the Lord of hosts is his name, the Holy One of Israel;' chap. liv. 5. In this sense was Christ a Saviour originally, and of himself; but as he took flesh, to accomplish the work of our redemption, by tasting death for us, though his own merciful and gracious will did concur therein, yet was he eminently designed to that work, and given by his Father, in love and mercy, contriving the work of our salvation. And this latter is mentioned not only in the places cited by our catechist, but also in a hundred more, and not one of them lying in the least subserviency to Mr. B.'s design. His last quere is,

'Q. How do the saints expect to be saved by Christ?
'A. Rom. v. 10. Phil. iii. 20, 21.'

The intendment of this question, must be to answer the general proposal, in what sense Christ is our Saviour, and how his people are saved by him. Now, however that be true in itself which is here asserted, and is the exurgency of the question and answer, as connected, the saints expecting salvation by Christ, in the complete accomplishment of it by his power in heaven, yet as here proposed to give an account of the whole sense, wherein Christ is our Saviour, is most false and deceitful. Christ is a Saviour principally

as he was promised, and came to save his people from their sins, whence he had his name of Jesus, or a Saviour; Matt. i. 21. and that by his death; Heb. ii. 14, 15. or laying down his life a ransom for us; Matt. xx. 28. and giving himself a price of redemption for us, 1 Tim. ii. 6. ' by whom we have redemption by his blood, even the forgiveness of sins;' Eph. i. 7. so saving or delivering us from the wrath that is to come; 1 Thess. i. Lastly, The salvation, which we have by Christ, which this chapter in title pretends to discover, is from sin, the world, Satan, death, wrath, curse, the law, bearing of us unto acceptation with God, peace, reconciliation, and glory. But that the doctrines before-mentioned, without which these things cannot once be apprehended, may be obscured or lost, are these wholly omitted. Of the sense of Rom. v. 10. and what is there intended by the life of Christ, I shall farther treat, when I come to speak about justification; and of the whole business under our consideration of the death of Christ.

CHAP. XVII.

Of the mediation of Christ.

In his seventh chapter he proposeth two questions in general, about the mediation of Christ; answering first, that he is a Mediator, from 1 Tim. ii. 5. 2. That he is the Mediator of the new covenant; Heb. viii. 6. xii, 24. But as to his work of mediation, what it is, wherein it doth consist, on what account principally Christ is called our Mediator, whether he be a Mediator with God for us, as well as a Mediator with us for God; and how he carries on that work; wherein he knows the difference between us and his masters about this matter doth lie, he speaks not one word, nor gives any occasion to me to enter into the consideration of it. What I suppose necessary to offer to this head, I shall do it in the ensuing discourse of the death of Christ, the ends thereof, and the satisfaction thereby.

And therefore, I shall hereunto add his ninth chapter also, which is concerning remission of sins by Jesus Christ. The difference between his masters and us, being about the meritorious and procuring cause of remission of sins by Christ, which here he mentions not; what is farther to be

added thereabout, will fall in also under the consideration of the death of Christ, and our justification thereby.

His first question is altogether out of question, namely, Who shall have remission of sins by Christ?' It is granted, all, and only believers. He that believeth shall be saved, and he that believeth not, shall be damned;' Mark xvi. 16.

To as many as receive him, power is given to become the sons of God, even as many as believe in his name;' Johni. 12,

To his next question an answer may be given, that will suit that following also; which is the whole of this chapter; the question is; Doth not Christ forgive sins?

'A. Christ forgave you; Col. iii. 13.'

That Christ forgives sins, is taken for granted; and yet forgiveness of sin is the supremest act of sovereign divine power, that God exerciseth in the world. Now Christ may be considered two ways: 1. Absolutely, as God over all, blessed for ever;' so he forgave sins by his own original authority and power, as the lawgiver, who is able to save and to destroy. 2. As Mediator, God and man; and so his power was delegated to him by God the Father, as himself speaks; 'all power is given unto me, in heaven and in earth;' and Matt. ix. he saith, that he had 'power on earth to forgive sins,' i. e. given unto him. Now forgiveness of sins, is either authoritative, or declarative. The latter Christ delegated to his apostles, and all their successors in the work of preaching the gospel; and it is such a power, as a mere man may be invested withal. Forgiveness of sins, which we term 'authoritative,' being an act of sovereign. divine power, exercised about the law, and persons concerned therein, may be said to be given to Christ two ways. 1. As to the possession of it; and so he hath it from his Father, as God; as he hath his nature, essence, and life, from him. Whence, whatever works the Father doth, he doth likewise; quicken, as he quickens; pardon, as he pardons; as hath been declared. 2. As to the execution of it, for such an end and purpose; as the carrying on of the work of mediation committed to him. And so it is given him in commission from the Father, who sent him into the world to do his will; and in this sense had he, the Son of man, power to forgive sins, whilst he was in the earth. And to Mr. B.'s ninth chapter this may suffice.