Christ crucified, or, The doctrine of the Gospel asserted against Pelagian and Socinian errours revived under the notion of new lights : wherein also the original, occasion and progress of errours are set down : and admonitions directed both to them that stand fast in the faith and to those that are fallen from it : unto which are added three sermons ... / by Paul Lathom.

CHAP. IX. The fourth Proposition confirmed, viz. That the Apostles and Evangelists of the New Testament do hold forth unto us such a Christ as was really, and in a proper sense God and Man hypostatically united in one Person: And who did in a real and proper sense satisfie Gods justice for our sins, and purchase eternal Sal∣vation for us by his Merits.

WE have proceeded so far, as to shew evident proof of these truths: that the Son of God was promised to the fathers of the Old Testament, to take our Nature upon him, and to become our Saviour: and that the time for the fulfilling of these Pro∣mises, yea, the set time is long since come: and withal that the same Jesus in whom we believe, is that very Messiah who was pro∣mised to the fathers. And me-thinks to men of moderately clear Reason, and com∣petent Modesty, this might be sufficient both to satisfie all doubts, and also to stop their mouths from cavilling at,

or contradicting our Christian Faith.

But because, first, there are a generation of people, so wise in their own eyes, that they conceit themselves to see something more in the name of Christ, then the Churches of God in all ages have seen. And second∣ly, do talk of a perfection of righteousness by walking up to the dictates of I know not what light within. And thirdly, do seek for the confirmation of all points of Faith out of the New Testament, as if the Old Testa∣ment were too old to be good. I shall there∣fore, for the convincing of these men (if possible) or (at least) for the stopping of their mouths: and withal for the strength∣ning of our Faith against the cavils of se∣ducers without, and the suggestions of Satan within, endeavour from the writings of the Apostles and Evangelists to prove; First, that Christ was really such as we believe him to be, and such as the Prophets foretold him to be, The Son of God made Man, or The Word made Flesh. Secondly, that he did fully, and in a true and proper sense make satisfacti∣on to Gods justice for our sins, and that there is no way to be saved, but by his Me∣rits.

First, That Christ was such as we believe him to be, and such as the Prophets did foretel that he should be, viz. God and Man, or the Word made flesh. By the mouth of two or three witnesses, (saith God in the Law) shall every word be established. And it is our com∣fort,

that God hath given us, not onely two or three witnesses, but even a whole cloud of witnesses, to establish this Word of Faith. Christ chose twelve Apostles to be witnesses of what he did and spake upon earth; and be∣sides them there are many other witnesses of this Truth.

First, the Angels whose Ministry God was pleased to use in the revealing of this great Mystery to the World. Before he was con∣ceived in the Womb, the Angel, speaking to Zacharias, calls him The Lord as to his Divine Nature, and speaks of his coming af∣ter John Baptist, as to his humane Nature. And speaking to the B. Virgin, he tells her that she should conceive in her Womb and bear a Son: This notes his humane Nature. And he shall be called The Son of the Highest; and the Lord God shall ••ive him the Throne of his father David: This notes the truth of his Divinity. And ••hen he was conceived in the Womb, an An••el tells Joseph, that That which was conceived in the Blessed Virgin, was of the holy Ghost, and that she should call his Name Jesus, because he should save his people from their sins. Behold both his Humanity in his Conception, and his Divinity in his Office, to save his people. And again, when he was born, the Angel saith to the Shepherds, To you is born a Saviour which is Christ the Lord: he is born, this notes his Humanity: he is Christ the Lord, that notes his Divinity. Again, after his Resurrection,

an Angel saith unto the Women, that Christ who was crucified was risen up again; That shews that he was truely man. Come see the place where the Lord lay: That shews him to be truely God. Yea, after he was ascended into Heaven, they say of him: This same Jesus, who is taken up from you into heaven, shall come in like manner, as ye have seen him go into heaven: his Ascention which was a change of Place, notes his Hu∣manity: his coming to Judge the world, his Divine Power and Authority. So that all a∣long the Angels witness him to be truely God and truely Man.

2. We have the testimony of many Pious Persons in the New Testament: which, though to a Jew or Heathen it be of little value, yet to all that profess obedience to the holy Scriptures, it is of great mo∣ment. Let us see the confession of Zachary: He calls him the Lord God of Israel who had visited his people so as to Redeem them: a clear testimony of both his Natures. And Elizabeth calleth the Blessed Virgin, The mother of her Lord. And the Blessed Virgin her self calls him that was conceived in her Womb, The Lord her Sauiour: a clear proof of his two Natures.

3. John Baptist gives testimony to this: whose testimony may well be reckoned di∣stinctly from other Saints, because he was sent especially about this Message, to bear witness of Christ. He calls him The Lamb

of God, that taketh away the sins of the world: Here he gives Testimony both to his Divinity, in that he was able to make satis∣faction to Gods justice, and to take away sin; and to his Humanity, in that he was a Lamb that had a body to sacrifice; and to the end of his coming into the world, viz. to take away the sins thereof.

4. The greatest and most Authentick Testi∣mony that can be defired or imagined, is that of the Father from Heaven concerning him: This is my well beloved Son, in whom I am well pleased, That he was truly man, was evident to those that were about him; that he was God, was evident by the Testimony of God himself, who is the God of Truth.

5. The passages of his life upon Earth, doth shew him to be both truly God and truly Man. His hungring and thirsting, his weariness and faintness, his sighing and weep∣ing, and such other fruits of humane infir∣mity, were sufficient Arguments to prove him to be truly man. And all the miraculous works of his Power, which he wrought up∣on earth (of which I have spoken before) as they shew him to be the Messiah, that was foretold by the Prophets; of whom it was foretold that he should work such miracles; so also that he was truly God, as himself argues.

6. The Testimony of the Evangelists and Apostles, doth confirm this: Of St. Peter, Mat. 16.16. Acts 2.36. Chap. 3.17, 18.

and Chap. 4.11, 12. and Chap. 10.43. 1 Pet. 1.19, 20. Of St. Paul, Acts 9.22. and Chap. 13.23, 34. Rom. 15.8. 2 Cor. 1.10. 2 Tim. 2.8. Of St John, 1 John 2.22. and Chap. 5.2, 15. Of St. Stephen, the Proto-martyr, Acts 7.52. Of St. Philip, Acts 8.32. And many more Instances of this sort might be alledged, but these are some of the chief.

7. The general consent of the Catholick Church of Christ in all Ages, ever since the time of Jesus and his Apostles, who have held this Truth, and made it a main Article of all their Creeds: The concurrence of all Pious and Orthodox Fathers and Councils, beside the chearful and undaunted suffer∣ings of many thousands of Martyrs, for the Profession of this Faith: This, I say, toge∣ther with the former Testimonies, do argue this foundation of our Faith, to be laid as so sure a Rock, that The gates of Hell, shall never be able to prevail against it: and that we may comfortably venture our selves upon this Truth, that the same Jesus in whom we believe, is both Lord and Christ, God and Man, Hypostatically united.

Secondly, Let us proceed to the other Head, viz. to prove that, Christ did fully, and in a true and proper sense, make satis∣faction to Gods justice for our sins: And that; Salvation is to be expected from, him and no other way.

1. It is very evident that the Apostles, in

the New Testament, do affirm us to be re∣conciled to God, and justified in his fight, by the merits and sufferings of Christ: When we were enemies, we were reconciled to God by the death of his Son. Which as it shews plain∣ly, that there was an enmity between God and man through the Fall, and this enmity mutual: God offended by mens transgres∣sion, and man alienated from God, by the depravation of his Nature: So it shews whereby the Reconciliation was wrought be∣tween God and man, even by the death of Christ the Son of God; who did both by the merits of his death, satisfie Gods ju∣stice; and also by the efficacy of his Death, and Resurrection, take from us the stony heart, and give us an heart of flesh. And it is very observable, how afterward the Apostle makes a direct Antithesis, between the first and the second Adam: the misery that befel us by the transgression of the first, and the benefits we receive by the obedience and sufferings of the latter: As by one mans disebedience, many were made sinners; so by the obedience of one, shall many be made righteous. Which words as they do suppose, the Com∣munication of the guilt of Adams sin to all his posterity, whereby they are said to be made sinners, and liable to Gods justice: So they do plainly express the benefits of Christ's death, to be communicated to the justification of as many as do believe in him; And what can be a plainer proof of the point in hand?

Secondly, The New Testament speaks of the blood of Christ, being shed to make an attonement for us. Being found in fashion of a man, having taken our Nature upon him and set himself in our stead, in this nature and in our stead, He humbled himself, and be∣came obedient to death, even the death of the Cross. And, that we may know that he died for us, & shed his blood to make attonement to Divine Justice for our sins; St. John tells us, That the blood of Jesus Christ his Son, cleanseth us from all our sins; And St. Peter tells us, That by his stripes, we are healed: Not healed only in a moral sense, as good ex∣amples tend to heal and take away corrupt manners: as if Christ had come into the world, onely to give us an example of Ho∣liness in his life, and of Humility and Pati∣ence at his death, and that were all the be∣nefit which we were to expect by him: But we are so healed by his stripes, that our sins are thereby pardoned, being punished on his back: He suffered, the just for the unjust, to the end that he might justifie the ungodly that believe in him: So himself tells us, that his blood was shed for many, for the remis∣sion of sins. He died that he might purchase at Gods hands, the pardon of our sins, by undergoing that punishment which we had deserved. To this agrees that Character which the Baptist gives of Christ: Behold the Lamb of God, that taketh away the sin of the world. This sheweth plainly that he

was slain, and offered up as a Propitiatory sacrifice, to expiate the guilt of our sins.

3. The New Testament sets him forth as the Substance of all the Legal purifications, and ceremonial Oblations, and Expiations which were used by the Law of Moses: And this argues, that he made an Attonement for us. Certainly the great God of Heaven and Earth, did not take their Cattel from the Jews, because he had need of them, or because he delighted in shedding the blood of innocent Beasts, that were no wayes ac∣cessary to the sins of their Masters: But we have reason to believe, there were further matters intended by these Ceremonies of the Law. God did appoint these Ceremo∣nial washings, and expiations, after legal defilements, that the people might be put in mind of the defiling nature of sin, and might be warned to take heed of it, as that which defiles the soul, and accordingly might endeavour, after they had fallen into it, to wash their souls with tears of Repent∣ance and Contrition. He charged their Estates, and caused them to sacrifice their Cattel, that they might learn, that Sin is ve∣ry displeasing to God, and did expose them to that, and a worse death then the innocent beast did sustain: And yet further, to put them in mind, that without shedding of blood, the blood of Christ the Lamb of God, there could be no remission of sin obtained: And that their laying their hand upon the sacrifice

that was offered up for them, might stir them up to put forth an hand of Faith, to lay hold upon Jesus Christ: And by wash∣ing their bodies in water, they might be put in mind, to apply themselves to that Foun∣tain set open for Judah and Jerusalem to wash in, for sin and for uncleanness.

That this was the signification of their ceremonial Cleansings, and Expiations, and that Christ by the sheding of his blood, did accomplish that for us really and effectually, which was shaddowed in these Ceremonies, is very evident in that of the Apostle: Not by the blood of Calves or Goats, (as the high Priest amongst the Jews, was wont to enter into the most holy Place) but by his own blood he entred once into the holy Place, having ob∣tained eternal Redemption for us. Hence he sheweth the excellency of Christ's sacrifice, beyond those Typical sacrifices: Those Priests offered often, He offered but once; they entred into the holy Place made with hands, He into the holy Place made without hands, even into Heaven; whither he went as our Head, to prepare a place for us, and to shew that he had purchased eternal Re∣demption for us, and an interest in that In∣heritance, which he went to take possession of for us. And he goes on to argue, à fortiori, If the blood of Bulls and Goats, and the ashes of an Heifer sprinkling the unclean, did sancti∣fie to the purifying of the flesh, in a legal sense; then how much more shall the blood of Christ,

&c? Seeing the Sacrifice which Christ offer∣ed was of infinit value, as being offered up by the Eternal Spirit, or Divine Nature, which was Hypostatically united to the hu∣mane Nature; it is therefore sufficient to make a full and perfect Attonement for us. And further, For this cause he is the Media∣tor of the New Testament, that by means of death, for the Redemption of the transgressions that were under the first Testament, &c. Which shews very evidently, that Christ was the thing intended by those ceremonial Obla∣tions; that his blood did that in a real and effectual manner, which those sacrifices did Legally and Typically; and withal that his death was intended purposely for the Re∣demption of Transgressions.

4. It is said, that, Christ hath delivered us from the curse of the Law, being made a curse for us. He was subject to that accursed death, and to the wrath of God for the present; for this end, that he might deliver us from this wrath and curse of God, and from that eternal death, which our sins had made us liable unto. There was no reason for Christs suffering as to any thing in him∣self: For, He had done no evil, neither was any guile found in his mouth; but he bare our sins in his body upon that Tree, whereon he suf∣fered that shameful, painful, and accursed death.

5. The Apostles do plainly pronounce that we are redeemed by the death of Christ.

The Apostle Paul saith, We are justified freely by his Grace, through the Redemption of Je∣sus Christ, whom God hath set forth to be 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a propitiation through Faith in his blood: Here the Apostle doth expresly say, that Christ is a Redeemer, and a Propitiation for us, and shews us that the onely way to have our sins pardoned, is by Faith in his blood. So the Apostle Peter saith, We are redeemed, not with corruptible things, as Sil∣ver and Gold, but with the most precious blood of Christ, that Lamb without spot and blemish. To which agrees that of St. Paul, He is made of God to us, Wisdom, Righteousness, Sanctification, and Redemption: And again, We are bought with a price. And St. Peter calls Christ, The Lord that bought us. So elsewhere it is said, There is one God, and one Mediatour between God and man, the man Christ Jesus, who gave himself 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a ransom for us: To this agrees that, In whom we have redemption through his blood, even the remission of sins: And further, The Hand∣writing that was against us, is said to be nailed to his Cross.

6. St. Paul tells us, That Jesus Christ hath purchased that Righteousness for us, which we could not obtain by the works of the Law, that is, by our own personal Obe∣dience to the Law of God. If man had from his first Creation continued in perfect obedience to the Law of his Creator, there would have been no need of Christs dying:

But man had sinned and come short of this Obedience, and therefore Christ died, to expiate this guilt which we had contracted by our disobedience: If righteousness come by the Law, saith the Apostle, then Christ di∣ed in vain: There would have been no need of Christs death, if man could have been righteous by his own good works; but Christ therefore died, because we were con∣demned before God, and he took our guilt upon him: And, By him all that believe are justified from all those things, from which they could not be justified by the law of Moses; God sent forth his Son made of a Woman, made under the Law, subject to the obedience and to the curse of the Law, to redeem them that were under the Law.

7. The Apostles tell us, That whatsoe∣ver Christ did or suffered, it was for our sakes, and to purchase Reconciliation and Salvation for us. He was delivered for our offences, and raised again for our justification; and our sins are said to be forgiven us, for his Names sake. In which respect Christ calls his flesh our meat, and his blood our drink, be∣cause, as our bodies are kept alive by Bread, so are our souls by his Merits: As the living Father hath sent me, and I live by him, so he that eateth me, that is, applies me to his soul by Faith, he shall live by me.

By these and many other Testimonies of the Evangelists, and Apostles of Jesus Christ, it is sufficiently evident to every man whose

eyes are not blinded by the God of this world, that Christ did offer up himself an Expia∣tory sacrifice for our sins; and that through his Merits, and Sufferings alone it is, that we obtain the forgiveness of our sins, and eternal Salvation.

Notes

• Deut. 17.6.
• Heb. ••2.1.
• Luke 1.17.
• v. 30.31.
• Mat. 1.20 21.
• Luk. 2.10, 11.
• Mat. 28.5, 6.
• Act. 1.11
• Luk. 1.68.
• vers. 43.
• vers. 47.
• Joh. 1.29.
• Mat. 3.17. Chap. 17.5.
• Isa. 35.5, 6.
• Joh. 5.36
• Mat. 16.18.
• Rom. 5.10.
• Vers. 19.
• Phil. 2.8.
• 1 Joh. 1.7.
• 1 Pet. 2.24.
• Luk. 22.20.
• Joh. 1.29
• Zech. 13.1.
• Heb. 1.12.
• Vers. 13.
• Vers. 14.
• Vers. 15.
• Gal. 3.13.
• 1 Pet. 1.22. Vers. 24.
• Rom. 3.24, 25.
• 2 Pet. 1.18, 19.
• 1 Cor. 1.30.
• 1 Cor. 6.20. 2 Pet. 2.1. 1 Tim. 2.5, 6.
• Col. 1.14.
• chap. 2.14.
• Gal. 2.21.
• Acts 13.39.
• Gal. 4.4.
• Rom. 4.25.
• 1 Joh. 2.12.
• Joh. 6.57.