to let and hinder the exceeding of somewhat which is betwixt them Others Conciliator a Reconciler one that procureth Love or Agreement betwixt two or more who were strangers or Enemies each to other Not to trouble you with these triviall differences The word properly signifieth as our translation renders it Mediatour A Mediatour a Middler a Middle person that dealeth betwixt two others This for the Word 2. For the Thing 2. Of the Thing How and in what respect is Christ said to be a Mediatour To this I answer in the generall He is a middle person dealing betwixt God and man More particularly and fully Christ a Mediatour in a twofold respect He may be said to be a Mediatour in a twofold respect 1. In respect of his Person 2. In respect of his office In respect of his Person he is a middle person betwixt God and man In respect of his office Tileni Syntagma de Officio Chricti §. 39. Corn. à Lap. ad Textum he is a middle person dealing betwixt God and man The former of these Bellarmine first and after him some others call Mediatio substantialis a substantiall Mediation The later Mediatio 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an operative Mediation Which Distinction Chamier Panstratia de Christo Mediatore however as Chamier noteth upon it it be a new-coined one not to be found among the Ancients and possibly may be abused by the mis-application of it as it is by Bellarmine himselfe yet in it selfe it is Orthodox serving not unfitly to explain unto us this great and usefull Doctrine I shall deal with these branches severally 1. In respect of his Person God-Man 1. He is a Mediatour in respect of his Person A middle Person betwixt God and Man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So may he well be called in as much as he participates of both Natures being 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God and Man God-man Such a Mediatour ought to be one that hath interest in both parties And such is the Lord Jesus One that hath interest in both Natures the God-head and the Man-hood Evinced by Scripture For this Scripture is expresse and cleare to those that will not shut their eyes against the light What else can we make of that known place of our Apostle in the 3d chapter of this Epistle Magnum est pietatis mysterium quod manifestatum est in carne V. Lat. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Grot. ad loc Qui ipse alibi aliter locum citat sc Jo. 1.14 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ver 16. God was manifested in the flesh Not the Mystery of Godlinesse So indeed the Vulgar Latine rendereth it and so Grotius would have it leaving out the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God which saith he Hincmarus informs him was added by the Nestorians and Erasmus conjectures was put in against the Arians Great is the mystery of Godlinesse which was manifested in the flesh viz. by Christ and his Apostles weak mortall men But God was manifested in the flesh which word God Beza more rightly conceives was in some Copies expunged by those who denyed the Divinity of Christ Vide Bezam in Graec. Annot. ad locum fusè or the Vnion of the two Natures As for the former reading and exposition as Beza rightly observes upon it it is inconsistent with that which followeth in the verse To let passe other passages How can it be said of the Mystery of Godlinesse what we find in the close of that verse that it was received up into Glory Certainely this cannot be applied unto any other thing but the Person of Christ even God manifested in the flesh I am not ignorant how Grotius goeth about to elude that Allegation The Mystery of Godlinesse Gloriosè admodùm exaltatum est nempè quià multo majorem attulit sanctitatem quà m ulla antehac dogmata Grot. Annot ad loc the Gospel saith he may be said to be Exalted in Glory in as much as it brought in greater sanctity into the world then any other Doctrine before it had done But the word in the Originall is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which properly signifieth as Beza renders it Sursum receptus est Received or taken up Which the Evangelist Saint Luke applieth unto Christ Acts 1.2 and ver 22. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he was taken up The evidence is cleare to those that will not Festucam quaerere as he spake seek strawes to put out their owne eyes withall That passage of the Apostle is a description of the Messiah God manifested in the flesh God i. e. the eternall Son of God the second Person in the blessed Trinity being God coessentiall and coequall with his Father He was manifested in the flesh by assuming the humane nature into a personall union with the divine To the same purpose is that other obvious Text of St John Joh. 1.14 The Word was made flesh The Word of which he saith in the first verse that it was with God and was God The increated essential Word the second Person in the blessed Trinity it was made flesh viz. by taking the nature of a man into such a personal union with his Godhead Thus was the Messiah both God and Man two natures in one Person Truly God and truly Man Christ truly Man Truly Man For that were there no other Text in Scripture to assert it this one which we have now in hand would put it out of doubt There is one Mediatour betwixt God and men the Man Christ Jesus As truly God If there be any question it must be about his Godhead That the Arians of former and the Socinians of later times have not onely questioned but denied And for countenance of that their damnable Heresie amongst other Texts of Scripture they take hold of this we have now in hand There is one Mediatour betwixt God and men the Man Christ Jesus The Godhead of Christ evinced by Scripture Testimony But for this also Scripture speaketh as fully as expresly as for the former Testimonies are obvious In the old Testament Isa 9.6 The Prophet speaking of the Messiah he calleth him the mighty God El Gibbor El being one of the names of God More clearly the Prophet Jeremie Jer. 23.6 This is the name whereby he shall be called The Lord our Righteousnesse Jehovah Tzidkeu Jehovah our Righteousnesse A name proper unto God as the Jewes acknowledge not so communicable to any creature In the New Testament Acts 20.28 Paul chargeth the Elders at Ephesus that they should feed the Church of God which he hath purchased with his blood The Church of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the Lord. So indeed Grotius would evade it telling us of some Greek Copies that so read it True Beza instanceth in five of them In quinque Exemplaribus logitur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Beza ad loc Hunc locum eludere frustrà conati sunt Ariani Bez. Gr.
the other his Divinity his Humanity upon Earth his Divinity in Heaven yet both united together in one Christ by an Hypostaticall Personall Union And here is the foundation and ground-work of Christ's Operative Mediation which was laid in this Substantiall Mediation as they call it in the union of these two natures God and man being at variance this our Mediatour that he might make way to the reconciling of their Persons he first uniteth their Natures being the Son of God by nature he taketh the Manhood into a personall Union with his Godhead Even as one desiring to mediate peace betwixt two dissenting families which are at deadly feude the one with the other he being first clearly allyed unto the one he marrieth into the other that so being related and allyed unto both to the one by consanguinity to the other by affinity he may have the greater advantage for reconciling each to other Thus did our Mediatour the Lord Jesus Being the Son of God by nature he marrieth the nature of man taketh it into a personall and indissoluble union with his Godhead that so being nearly allyed unto both he might be fit to deale betwixt them and might with better successe manage this Work of Reconciliation Here are the two Extremes in this Ladder the Bottom and the Top. 2. Now betwixt these two there were many intermediate staves The intermediate Staves five or steps So there is in a Ladder and so there were in that Ladder how else should the Angels ascend and descend by it as they are said to do And in like manner in this great Negotiation of our Mediatour betwixt God and man we shall find divers steps and degrees whereby he managed and carried on this Work of Reconciliation Of these steps Bellarmine Bellarminus de Christo Mediatore lib. 5. c. 1. reckons up foure Christ in his work of Mediation Five steps in Christ's Mediation is 1. Arbiter an Arbitratour an Vmpire 2. Interpres an Interpreter or Messenger 3. Advocatus an Advocate an Intercessour 4. Sponsor a Surety an Vndertaker And to these to make the enumeration compleat and full Junius Junius Animadvers in Bellarm. ibid. lib. 5. cap. 1. §. 9. adds a 5th Gubernator A Ruler a Governour These are the steps of this Ladder the several operations whereby the Lord Christ manageth this his work of Mediation The first and second whereof belong unto his Propheticall Office the third and fourth to his Priestly Office the fifth and last to his Kingly Office All together rendring him a compleat Mediatour I shall take a view of these particulars severally speaking of them as plainly as clearly as I can Let me crave your best attentions to go along with me 1. The first step Arbiter Christ an Arbitratour or Umpire betwixt God and men Begin with the first of them which is 1. Arbiter an Arbitratour an Vmpire a Judge Such a one may properly be called a Mediatour who layeth his hand upon both parties as Job speaks Job 9.33 judging betwixt them Who made thee a Judge over us saith one of the contending Hebrews unto Moses when he interposed himselfe as a Mediatour betwixt them Exod. 2.14 One that taketh cognizance of the difference what is the ground of it who hath done the wrong then judgeth betwixt them propounding and setting down the tearms of Reconciliation and agreement Such a one may fitly be called a Mediatour And such a Mediatour is the Lord Jesus betwixt God and men One whom God his Father hath constituted and appointed to be an Arbitratour an Vmpire a Judge betwixt him and them committing Judgement unto him The Father judgeth no man but hath committed all judgement unto the Son John 5.22 All Judgement as of Absolution and Condemnation so of Arbitration As to judg men so to judg betwixt God and men This doth the Lord Christ And being the Wisdome of his Father as the Apostle calleth him 1 Cor. 1.24 Christ the Wisdome of God He hath also determined and set down the terms of Reconciliation and Agreement betwixt them as it were drawing up a Covenant betwixt them In which respect amongst others he may be said to be the Mediatour of the Covenant as he is called Heb. 8.6 9.15 12.24 In as much as Conditions of the Covenant were set down by him Missus enim à Patre factus Arbiter reconciliavit Deum Homines c. Ambrosad Textum Thus Ambrose cited to this purpose by Bellarmine conceives of it expounding the word in the Text in this sense Thus saith he is Christ said to be a Mediator betwixt God and men In as much as being constituted by God his Father an Arbitratour he set down in what way and upon what terms Reconciliation should be made betwixt them viz. upon God's accepting the satisfaction which should be made in their behalf Ut Deus ignosceret Homo de caetero in Dei fide maneret Ambros ibid. and of pardoning their sins and their complying with God in the way of Faith and Obedience But to let this passe come we to the second which is 2 Step. Interpres Christ an Interpreter or Intermessenger 2. Interpres or Internuncius An Interpreter an Inter-messenger Such a one may fitly be called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Mediatour one that in this nature goeth betwixt two parties at variance imparting the mind of the one to the other so to breed a right understanding and thereby to work a complyance betwixt them And in this sense Jesus Christ may truly and fitly be said to be a Mediator betwixt God and men Though not only in this so indeed the Heretick Socinus would have it Vide Grotium de satisfactione Christi cap. 8. affirming this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which we render Mediatour whereever we meet with it in Scripture to import and signifie no more but Dei Interpres God's Interpreter And so his followers treading in his steps stil expound the word in the same sense For Christ to be a Mediatour of the Covenant saith one of them Dr. Lusshington Comment in Heb. 8.6 writing upon that Heb. 8.6 is nothing else but to be the Interpreter of God or the Intercessour passing betwixt God and men with mutuall messages to make and finish up the Covenant on both parties By which Inter-messenger God declares and testifies his will unto men and they again being informed in the knowledge of God's will do comply with God and contract with him are reconciled with him and enjoy their peace afterwards But that this is not the whole truth I shall have occasion God willing to shew you hereafter For the present take we up what is truth in it viz. that as the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 will fitly bear this sense so it may in this sense as fitly be applied unto Christ Such a Meditour is he an Interpreter an Inter-messenger going betwixt God and man imparting the mind of the one to the
man which is in heaven Not that Christ in his man-hood came down from heaven or that according to his Godhead he ascended up into heaven but the same Person did both according to divers natures He was said to come down from heaven in respect of his Godhead which assumed the humane nature into personall union And he was said to ascend up into heaven and to be in heaven in respect of his manhood which being united to his Godhead came to be of God's Counsell to be acquainted with his secrets And after the like manner are we to understand the word here in the Text The Man Christ Jesus that Person who being God before time was also made man in time he was Mediatour betwixt God and men Quest Question But why then doth the Apostle here add this The Man Christ Why the word Man is mentioned if it be not for that end to point out that nature according to which he is Mediatour Answer Ans For this some other and better Reasons may be assigned A threefold Reason assigned for it as 1. This he addeth to intimate that common interest which all the Sons of men have in this Mediatour In as much as he also is the Son of man their Brother partaking in the same common nature of their flesh and blood as the Apostle inlargeth it Heb 2.11 14. 2. This he adds to incourage men so much the rather to come unto God by Christ and to make use of his Mediation in as much as they have not an High Priest which cannot be touched with the feeling of their infirmities but was in all points tempted like as they are as the same Apostle hath it Heb. 4.15 being a man like unto themselves onely without sin 3. Again he maketh mention here of Christ's humane Nature Quià de traditione erat dicturus ideò Hominem solummodo nominavit Sedulius ad loc in as much as in this nature he paid the Ransome spoken of in the verse following He gave himselfe a Ransom for all This he did by offering up his humane nature as a Sacrifice unto God Through his eternall Spirit he offered up himselfe unto God as the Apostle hath it Heb. 9.14 By the power of his Godhead he offered up his manhood which because it was the Sacrifice offered up the Nature wherein Christ suffered and so paid that price therefore the Apostle here maketh mention only of it stiling this Mediatour The Man Christ Jesus And thus you see that first Arg. 2 Allegation cleared More briefly of the second Arg. 2. Paul here distinguisheth betwixt God and this Mediatour God and Mediatour distinguished And therefore Christ is not Mediatour as God but onely as man Ans To this it is answered 1. That the Answer 1 naming of God in the first place Chamier de Mediatore cap. 5. sec 6. doth not hinder but that it may also be understood in the second As in that John 14.1 Our Saviour saith to his Disciples Ye believe in God believe also in me Not but that he himselfe also was God and to be believed in as God And so John 17.13 This is life eternall that they may know thee the only true God and him whom thou hast sent Jesus Christ Not that Christ is thereby denyed to be truely God as the Arians of old and the Socinians at this day would conclude from that Text. So here There is one God and one Mediatour c. The mentioning of God in the first place doth not exclude it in the second For by this reason this Mediatour should as well be denyed to be God at all as to be Mediatour as God 2. But secondly and more plainly the Answer 2 word God there is to be taken Chamier ibid. sec 7. Dr. Prideaux Fasciculus Controvers de Redemptione q. 3. The word God taken personally not Essentially but Personally as denoting and pointing out the first Person in the Trinity God the Father So we find it often used else-where John 3.16 2 Cor. 5.19 Ephes 1.3 And so is it most properly to be understood here There is one God and one Mediatour betwixt God and men id est God the Father betwixt whom and mankind Christ the Son is said to be a Mediatour We have an Advocate with the Father Jesus Christ the righteous 1 John 2.1 And being so understood it doth not exclude Christ from being God or from being Mediatour as God viz. as the second person in the Trinity Thus is the Text briefly vindicated from giving any countenance to this Doctrine of theirs As for their Reasons I will not trouble you Reason 1 with many of them the chief and principall of them is that which Bellarmine Argument from Reason and others of that way borrow from their Aquinas A Mediator saith he must be a Middle person differing from both the Extremes Aquinas p. 3. q. 26. art 2. both from the party offending and offended Now such a Mediator is Christ saith he considered as a Righteous Man As Man he differs from God as Righteous he differs from other men Christ as God the same with God who are all sinners and so in that respect he is a fitting Mediator betwixt God and Men. But as God he is the same with God not differing from him whether in nature or quality Answer Ans To this I find divers Answers returned To let others passe 1. Such a Mediator is Jesus Christ a middle person differing from both Extreames 1. Christ as God-man a middle person differing from God and man both from the person offending and offended So he doth viz. as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as God-Man True indeed in respect of his Natures he agreeth with both but in respect of his Person he differeth from both 2. Chamier de Mediatore c. 7. sec 2. being not onely God or onely Man but God and Man 2. But 2dly consider him as God yet doth he therein also differ from God his Father I find a threefold difference Christ as God differeth from his Father A threefold difference assigned betwixt them 1. In respect of his Person which being the second Person in the Trinity is distinct from the first The Son is a distinct Person from his Father 1 Joh. 5.8 2. In regard of his Incarnation It was not the Father that took upon him our flesh but the Son The Word was made flesh Joh. 1.14 And 3dly in regard of his Humiliation It was not the Father but the Son which tooke upon him the form of a servant c. Which Humbled himselfe and became obedient unto the death c. Phil. 2.6 7 8. Therein did he differ from God his Father as we may learn from the words following Wherefore God also hath highly exalted him viz. God his Father Thus then Christ according to his divine nature is not every waies the same with God God his Father So as in this respect there is
First Resurrection from Christ 86. First Resurrection imperfect 149. 248. Resurrection spirituall resembling the Corporall in six particulars 151. Resurrection spirituall a Difficult work 157. Resurrection spiritual a work to which man naturally is indisposed and averse 160. 161. Resurrection of Christ a patterne of the first Resurrection 164. Resurrection of Christ a pattern of the Christians second Resurrection 180 Resurrection to life proper to beleevers 183 Christ the Efficient cause of the Beleevers first and second Resurrection 189. First Resurrection common to all beleevers 195. Evidences of the first Resurrection 196. Motives to the first Resurrection 215. First Resurrection how attained 227. First Resurrection a mercy to be acknowledged 233. First Resurrection to be evidenced by the actions of a spirituall life 24. Beleevers how to Rise more and more 241 S Sanctification a benefit flowing from union with Christ 38 Stability of a Regenerate mans estate 48 Strivings of sin in a regenerate person comforts against them 121. The two Adams two Stocks 23 The Mysticall Stock Christ 14 Christ a generous Stock 46. 20. Christ a living and quickning Stock 21 Christ a Stock changing the nature of the graft ibid. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word explained 5 Sustentation a benefit flowing from Christ 9 82 T. TRanslation to be waited for 245 Translation to be prepared for 247 V. VErtues imitable in Christ 210 Unity among Christians 4 Union with Christ desirable and necessary 8 26 Union between Christ and the beleever inseparable 10 82 Union mysticall a neer union 32 Union with Christ an honour to Beleevers 34 Voyce of Christ raising dead soule 196 W. WAiting for glory the Beleevers property 179 Weakness of Christians in themselves 6 Wildings such are all men by nature 19 Christians have their Winters 60 Good works Gospel fruits 71 World how to be used by Christians 172 ERRATA Pag. 24. li. 31. for in r. to p. 37. l. 23. r. in ingrafting p. 54. l. 19. dele and. p. 93. l. 1. r. discovers l. 2. dele make p. 133. l. 20. for that r. of p. 142. l. 31. r. from p. 161. l. 9. r. wholly p. 136. l. 11. r. was white l. 31. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 204. l. 7. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 224. l. 1. r. not Mysticall IMPLANTATION OR The great Gospel Mystery of the Christians Union and Communion with and Conformity to Jesus Christ both in his Death and Resurrection ROM 6. VER 5. For if wee have been planted together in the likenesse of his death wee shall bee also in the likenesse of his Resurrection IN the verse foregoing Context the Apostle fetteth forth the Christians Communion with and Conformity to Jesus Christ Communion and Conformity both in his Death and Resurrection both Represented sealed and conveyed unto the beleever in by and through the Sacrament of Baptism Therefore we are buried with him by Baptism into Death that like as Christ was raised up from the dead by the glory of the Father even so we also should walk in newnesse of life What he there plainly and simply propounds in this 5th verse he prosecutes and illustrates which he doth by an apt and elegant Similitude or Comparison A Similitude taken from planting or grafting where the Graft and the Stock being made one partake in Life and Death dying together in the Winter seeming so to do Reviving and living together in the Spring Even thus saith the Apostle fareth it with Christ and the Beleever The Beleever being implanted and ingrafted into Christ made one with him from that union floweth the like Communion and that both in his Death and Resurrection For if we have been planted together in the likenesse of his death we shall be also in the likenesse of his Resurrection Division A Supposition A Position In which passage we may take notice of two things a Supposition and a Position The Supposition or Ground-work in the former words If we have been planted together in the likenesse of his Death The Position or Inference deduced from and built upon that ground in the later we shall be also in the likenesse of his Resurrection Begin with the former the Supposition If we have been c. This the Apostle here supposeth laying it down for a ground-work that All Beleevers are planted together with Christ in the likenesse of his Death which we may for the better handling of it breake or resolve into two distinct Propositions or Conclusions The Supposition resolved into two Propositions 1. Beleevers are planted together with Christ 2. They are planted together with Christ in the likenesse of his Death The former more generall the later more particular I shal insist upon them severally beginning with the former Proposit 1. All beleevers are planted together with Christ A double reference of the word together 1. To beleevers themselves All Beleevers are planted together with Christ Planted together 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith the Originall where the Preposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 together may admit of a twofold reference Either it may be referred to Christians themseselves or to Christ and them 1. To Beleevers themselves We have been planted together i. e. saith Erasmus wee Jews and Gentiles both which are now planted together in the same stock or wee viz. Paul himself and all other beleevers even the whole company of the faithfull who are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 planted together like so many branches growing upon the same stock making up one mysticall body A truth which the Apostle elsewhere setteth forth under another Allegory of a Building Ephes 2.20 21. where resembling Christ unto a Foundation-stone hee compares other beleevers to so many stones laid upon that foundation all fitly framed together and builded together for an habitation of God through the Spirit Thus some conceive the Apostle here to speake the same thing under another Metaphor Applic. Being planted together let them agree together A truth and an usefull one did I list to improve it Usefull as to other ends so especially to minde Christians of that holy concord unity and agreement which ought to be betwixt and amongst them They are planted together like branches of the same tree Now how do we see such branches growing up together quietly peaceably Happily in a storm there may be some clashing but that being over they agree again imbracing each other with mutuall complications Thus in stormes of Satans raising there may and will bee sometimes animosities and unbrotherly contentions amongst Christians as there was betwixt Paul and Barnabas but the violence of the Tentation being over now they ought to affect a holy agreement being knit together and growing up together in Love But I shall not dwell upon this 2 The second Reference more proper with Christ The later Reference I look upon as more proper and geinune Planted together viz. with Christ. So it will appear to bee if we paralell and compare the phrase here with
a compleat Mediator shewed in five particulars 249 Mediators of Redemption Intercession a Romish distinction 263 To a Mediator of Intercession two things requisite neither of which agreeth to Saints or Angels 266 To us but one Mediator 270 Christ Mediator as God-Man 212 Christ the only Mediator 254 Moses and others how called Mediators 258 Whether Saints or Angels be Mediators ibid. Mediation of Christ a spring of consolation 228 Mediation of Christ to be made use of 253 The Mercy of God how consistent with Christs Satisfaction 129 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word opened 6 7 Christ a Middle person betwixt God and Man 8 Millenaries refuted 90 161 N WHy Christ must partake of both Natures 19 According to what Nature Christ is Mediator 203 The concurrence of the two Natures in the work of Christ's Mediatorship explained 220 O WHether a party offended may be a Mediator 211 Christ offered up himself how 87 Christ a Mediator by Office 20 The Office of Mediator how conferred upon him 33 P WHether God could not have pardoned sin freely without any Satisfaction 131 Christians ought to be Peace-makers onely in God's way 31 32 Perseverance of Saints undertaken for by Christ 143 The death of Christ a true Price or Counterprice 80 Promises of Remission and Salvati-upon the Conditions of Repentance and new Obedience how to be understood 109 Promises assured by Christ viz by his Word Works Blood Spirit 145 c. Properties of God agreeing to Christ 13 c. Christ the Propitiation for our sins the word and thing explained 85 c. Christ a protector to his people 186 Christ a provider for his people 187 Christ purgeth our sins how 97 Christ purgeth not onely from power but guilt 98 How Christ is said to put away sin 91 R CHrist a Ransome for us word and thing explained 76 God forgiveth sin without any recompence 128 Reconciliation the great businesse of Christ 21 Reconciliation what it imports ibid. To be reconciled to one the phrase expounded 24 82 Reconciliation by Christ mutuall 23 Reconciliation on Gods part 25 83 Reconciliation on Mans part 27 Reconciliation a blessed work 28 Christ being a Mediator of reconciliation a pattern for our imitation 30 Reconciliation betwixt God and man how effected 46 The way and means of Reconciliation imparted in the Gospel 53 Christ the meritorious cause of reconciliation 81 The same way of reconciliation under the old Testament and under the new 111 Comfort to such as desire reconciliation with God 228 A threefold relation betwixt Christ and the Beleever viz. Naturall Mysticall Voluntary 115 Whether a man may remit what hee pleaseth of his own tight 133 God cannot part with his right though man may 134 Christ the rewarder of his people 195 S THe Sacrifice of Christ was offered upon Earth not in Heaven 92 By this Sacrifice Christ putteth away sin 93 Satisfaction of Christ the word not mentioned in Scripture 61 Satisfaction of Christ evinced by Scripture Testimonies in the Old Testament and New 63 72 The Death of Christ how satisfactory 81 Whether God could not have found out some other way of Satisfaction then by the death of his Son 134 Why God put the salvation of man upon this way of satisfaction 135 In the Satisfaction of Christ there is a joynt manifestation of God's Justice and Mercy 137 The Scape-goat a type of Christ 96 Sealing what signified by it and how Christ is said to be sealed 41 Christians may be confident but not secure 235 Socinian doctrine about the suffering of Christ explained and confuted 79 Socinian Objections against Christs Satisfaction answered 105 Christ a Solicitor for his people 172 Christ the Son of God how 12 Speculum Divinum a School fancie 268 Christ no stranger to those for whom he suffered and satisfied 115 116 Christ suffered for us not only for our Good but in our stead 72 In the sufferings of Christ no Cruelty 130 Christ a Surety betwixt God and Man 56 79 A Surety what 58 Christ a mutual Surety ibid. Christ a Surety on mans part by way of Satisfaction 59 Christ a Surety on mans part by way of Caution 139 Christ a Surety on Gods part to man 144 T CHrist taketh our sins upon him and taketh them away 95 Comfort against Tentations 236 Truth of God in his Threatnings Promises how consistent with Christs Satisfaction 106 109 W. COmfort against wants temporall and spirituall 237 Witnesse of the Spirit what 152 Divine works viz. Creation and Providence attributed to Christ 15 16 Divine Worship given to Christ 17 Z. ZAleucus a just Judge and a mercifull Father in the same act 137 ERRATA Page 7. line 3. r. Castellio p. 11. l. 4. r. Tzidkenou p. 18. l. 13. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 23. l. 4. r. grand work p. 52. marg r. Gennadius p. 55. r. as the Apostle saith of himself p 76. l. 6. r. and. p. 77. l. 7. dele of p. 92. marg r. Ostensionis p. 105. l. 22. r. oppugning p. 110 l. 30. r. Repentance without Faith p. 111. l. 23. r. new p. 115. l. 30. r. Joshua p. 123. l. 26. r. whence p. 154. l. 9. r. mysticall p. 192. l. 4. r. garment p. 201. l. 13. r. These p. 105. l. 20. r. here calleth p. 213. l. 23. r. retract p. 215. l. 22. r. secretioribus p. 240. l. 2. r. partaker p. 241. l. 1. r. unbelievers p. 256. l. 28. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 262. l. 32. r. other p. 269. l. 21. r. renounce ΜΕΣΙΤΗS OR The One and Onely Mediator betwixt God and Men the Man CHRIST JESUS 1 Tim. 2.5 For there is one God and one Mediator betwixt God and men the Man CHRIST JESUS AMongst Ministeriall offices and services there are two which are looked upon as chief and principall viz. Coherence to speak from God and to God To speake from God to his people to speake to God for his people The one of these is done in Preaching the other in Prayer Touching both these our Apostle Saint Paul indoctrinates his scholer Timothy in this Epistle The former he doth in the close of the chapter foregoing ver 18. where he giveth it in charge to him that he should War a good warfare And that not only as a private souldier a private christian fighting the good fight of faith as elsewhere he exhorts him 1 Tim. 6.12 but as a publick officer a Minister of the Gospel maintaining the truth of God against all false Teachers and Corrupters of it Holding faith and a good conscience So it followeth Faith the Doctrine of faith that sacred Depositum the doctrine of the Gospel which was committed to his trust This Timothy must hold 1 Tim. 6.20 holding it fast and holding it forth therein discharging his conscience in the sight of God and Man The later of these he doth in the former part of this chapter which beginneth as you may see with a serious exhortation and
Thus are the properties of God attributed to him 4. And so in the 4th place is Dei Actio Argu. 4 Divine Actions and Works Divine Actions ascribed to Christ Creation they are attributed and referred to him As viz. Creation All things were made by him Joh. 1.3 By him were all things created that are in heaven and that are in earth visible and invisible Col. 1.16 By whom God made the worlds saith the Authour to the Hebrews Heb. 1.2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Videtur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hic rectè accipi posse pro 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Grot. ad loc not propter quem as Grotius would evade that cleare Text For whom he made the worlds But per quem By whom So the Apostle to to put it out of doubt putteth them together Col. 1.16 All things were created by him and for him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thus were the world 's made by him Not onely the New world the intellectuall world the world of mankind which is the chiefest part of the world whom God reformeth and restoreth by the mediation of Christ Dr. Lusshington Comment ad loc Heb. 1.2 by giving him a new state and condition by a new Covenant So indeed I finde a Divine of our own expounding that Text Borrowing his Exposition as I suppose from Grotius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Intellige omnia quae ad novam Creationem pertinent Grot. Annot. ad Col. 1.16 Similiter super versum 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Et haec vox inquit de veteri creatione ad novam traducitur upon that place forenamed Col. 1.16 who being there put to a straight maketh use of the same shift A miserable subterfuge What world 's the Apostle there speaketh of we may learn by comparing him with himselfe that Text Heb. 1.2 with that other Heb. 12.3 Through faith we understand that the Worlds were framed by the word of God These were the worlds which God the Father made by his Son even the whole Vniverse the upper world and the lower world the visible and the invisible world both continuing through severall ages And therefore called in the plurall number 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the worlds These worlds God the Father made by his Son and that not as an Instrument or inferiour Agent but a concurring cooperating and equall cause having the same efficiency with his Father onely differing in the order of working Providence And as Creation so Providence That we finde also ascribed unto Christ As the Father made the world by him so he governeth it by him So it there followeth Heb. 1.3 Who being the brightnesse of his Fathers glory and the expresse image of his Person he upholdeth all things by the word of his Power Thus doth Christ bear up all things continuing to the severall creatures their being ordering and governing them and this he doth by the word of his power 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Christus verbo potentiae paternae id est jussu regit cuncta Grot. ad loc as Grotius would have it referring it to God the Father by whose order and command saith he Christ governeth the world by the word of his power but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The word of his own power i. e. his own powerfull word Verbo illo suo potente Beza as Beza renders it By this word he made the world He spake and it was done And by this word he governeth the world by his own mighty word the word of his Power Both these are divine Actions and being ascribed unto Christ evidence him to be no lesse then God 5. The fifth and last particular is Cultus Arg. 5 Divine Worship That we shall also finde given unto Christ Divine worship given to Christ When he bringeth in the first begotten into the world he saith And let all the Angels of God worship him Heb. 1.6 The Angels who refused divine honour to be given to themselves See thou do it not saith the Angel to John when John fell at his feet to worship him I am thy fellow-servant c. Rev. 19.10 and 22.9 yet they give and must give it unto Christ And so must all others Believing on him Ye believe in God believe also on me John 14.1 The same respect that Christians give unto God the Father they must also give unto the Son believing on him which is an honour due onely to God other creatures Men and Angels may be believed but not believed on rested on This were to make them Gods no lesse then Idolatrie And so invocating him It is the Saints Character they are such as call on the Name of the Lord Jesus Acts 2.21 and 9.14 Now put these together the Name and Titles of God the Son of God the Properties of God the Actions of God the Worship due only to God all these are attributed and ascribed to Christ A full evidence that he is and must be more then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dr. Lusshington in Heb. 7.22 meer man or yet a Divine Man as some of them stile him viz. Truely God as well as Man Upon this Subject I shall say no more neither should I at the present have said so much did I not take notice of a generation of men and those none of the meanest for learning and parts Socinians risen up in these shaking times who are not afraid to set their shoulders to this principle of Faith indeavouring to overthrow this main pillar of the Christians hope and of his Religion the Divinity the God-head of Jesus Christ Against them it is for the vindicating of the Truth of God from some of their evasions and false glosses and the confirming and establishing you in the faith which you have received that I have spent this little time and strength The Text cleered from the Socinian glosse Object But yet what say we to the words of the Text which hold forth Christ unto us onely as a Man The Man Christ Jesus Ans True so he is Man True Man Christ true Man but not meer Man but not meer Man Verus sed non merus The word is not to be taken exclusively as denying the Divine Nature No Elsewhere in this Epistle the same pen stileth him God as I have shewn you God manifested in the Flesh So as here is no ground for the Arian or Socinian to cast anchor upon By the like reason the Marcionites or Manichees might conclude against the truth of Christ's Humanity because else-where he is called God God blessed for ever Rom. 9.5 Thus is the same Person being 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 both God and Man sometimes denominated from one nature sometimes from the other Sometimes called God and sometimes man Yet so as he is truely both And in that respect fitly said to be a Mediatour betwixt God and men having an Interest in and participating of both Natures Reas Reason Why
Christ must partake of both Natures And it was very requisite that he should be so And that for the due qualifying of him for the Office and Work of his Mediatorship That he might be a meet and fitting Person to deale betwixt God and men That was his Office that was his Work to deal with God for man and to deal for God with man Now that he might be fit for both these transactions for both parts of this Office he must partake of both Natures That he might effectually deal with God for man he must be God If a man sin against the Lord who shall intreat for him saith Eli to his sons 1 Sam. 2.25 And that he might deale from God and for God with man he must be man When God spake unto Israel at Mount Sinai at the giving of the Law though I conceive it was not the immediate voice of God himselfe Lex non data est per Filium sed per unum è praecipuis Angelis Dei nomine loqueniem Grotius Annot in Hebr. 2.2 but of some principall Angel whose Ministry he there made use of in that promulgation as may not obscurely be collected from those known Texts Heb. 2.2 Acts 7.38 yet the people were not able to abide that Voice or Presence And therefore they desire an Internuncius a man like themselves who might be as a Mediatour to go betwixt God and them Exod. 20.18 19. For this Reason amongst others it was requisite that the Messiah Jesus Christ should be both God and man that he might be a meet Mediatour to deal betwixt God and man Thus have I passed over this first Branch of the Point in hand shewing you how Christ is a Mediatour in respect of his Person A middle Person betwixt God and man participating of both Natures And here is that Mediatio substantialis his substantiall Mediation 2 Christ a Mediator in respect of his Office dealing betwixt God Man Passe we now to the second Branch to the Energeticall Operative Mediation where we shall see how Christ is said to be a Mediatour in respect of his Office performing the work of a Mediatour being in himselfe a Middle Person he dealeth betwixt God and man Quest Dealeth betwixt them How The great Transaction of Christ in what way what is that Transaction what is the businesse wherein and whereabout the Lord Christ dealeth betwixt God and man Answ To this take the Answer in one word It is the businesse of Reconciliation Reconciliation This was the great Negotiation about which the Son of God leaving the bosome of the Father came into the world took the nature of man upon him and undertook the office of a Mediatour All for the reconciling of God and man So the Scripture holdeth it forth God was in Christ reconciling the world to himselfe 2 Cor. 5.19 It pleased the Father by him to reconcile all things to himselfe Col. 1.19 This was the great designe of God in giving his Son and of his Son in giving himself that he might be a Mediatour of Reconciliation betwixt God and man Reconciliation Take we hold of the skirts of that word Reconciliation importing three things We may learn that from it which may conduce not a little to our present purpose 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith the Originall fitly rendred Reconciliation Which is the restoring of former love amity agreement betwixt two or more disagreeing parties This is properly Reconciliation importing as you may take notice these three particulars 1. A Foregoing Amity and friendship 2. A Subsequent Breach and disagreement 3. A making up of that Breach and a restoring of that former Amity again All fitly appliable to the point we have now in hand Christ's reconciling of God and man imports all these three particulars 1. A precedent Amity and friendship Such there was betwixt God and man at first 1. Precedent Amitie God having made man after his own Image like unto himselfe there was a blessed unity and agreement betwixt them they were at One. Man was God's Favourite greatly beloved of him highly in grace and favour with him And God was again highly honoured and greatly beloved of man Thus was there a near Vnion a sweet and blessed Communion betwixt them Such was the state of man in his Creation 2. A subsequent breach 2. A Subsequent Breach whereby that Vnion and Communion were dissolved and a naturall Enmity introduced So came it to passe by Satan's mediation his interposing betwixt God and man his soliciting and enticing man to sin against the Law of his Creatour and so to break the Covenant betwixt God and him Hereupon followed a mutuall alienation God was estranged from man and man was estranged from God Nay a mutual Enmity You that were sometimes alienated and enemies saith Paul to his Colossians speaking of their estate before conversion Col. 1.21 When we were enemies we were reconciled to God saith the same Apostle to his Romans Rom. 5.10 Such a mutuall Enmity there is betwixt God and man God for sin hating man and man through sin hating God Such is the estate of man by Degeneration and Corruption A state of Enmity 3. And hereupon it was which is the third particular that Jesus Christ took upon him the Office of a Mediatour 3. A restoring of Amity that he might dissolve and destroy this ground-work of the Divell as Saint John speaketh 1 John 3.8 That he might slay this Enmity make up this Breach compose this difference restore that former love and amity That he might make reconciliation betwixt God and man A Mutuall Reconciliation Reconcillation by Christ mutuall Such was the Enmity which Satan had made A mutuall Enmity And such was the Reconciliation which Christ undertaketh A Mutuall Reconciliation To reconcile God unto man man unto God Which let it be taken notice of by-the way Socinian errour refuted And that against the Socinians and some other of the times who would have this Reconciliation to be onely on one part viz. on Man's part to God not of God's to man To this end saith one of them Christ came into the world not to reconcile God to man but man to God Paul Hobson's Serm. Christ the effect not the cause of the love of God pag. 47. As for God he was reconciled to his Elect from Eternity So as he not onely bare them no ill will but he bare them good will loving them and intending good unto them What then needeth any Reconciliation of his part The Reconciliation spoken of in Scripture say they is onely on Man's part When we were enemies we were reconciled to God Rom. 5.10 not God to us God was in Christ reconciling the world to himselfe 2 Cor. 5.19 not himselfe to the world But this opinion of theirs is justly censured and condemned by others as erroneous and hereticall Testimony to the Truth by the London Ministers p. 9. having no ground for it but
the ignorance of the Authors and Abettors who as it seemeth doe not understand the meaning of that phrase To be reconciled unto one To be reconciled unto one what is it but to be reingratiated To be reconciled to one the phrase expounded to be restored to grace and favour with him So the Princes of the Philistins understood the word 1 Sam. 29.4 where declaring their jealousie concerning David lest if he should go along with them he might betray them Wherewith say they should he reconcile himselfe to his Master c. i. e. Reingratiate himselfe make his peace with him procuring his grace and favour again In the same sense our Saviour adviseth the offending Brother that he should go and be reconciled to his Brother Matth. 5.24 i.e. Seek to make peace with him by confessing his fault and if need were making satisfaction And so in like manner the Apostle willeth the woman that had without cause deserted her husband Let her saith he be reconciled unto him 1 Cor. 7.11 i. e. Humble her selfe and seek the good will of her husband that he passing by her offence might receive her again as a wife being reconciled unto her And thus are men most properly said to be reconciled unto God when they do Redire cum Deo in gratiam when they are restored to his grace and favour again so as his wrath is appeased towards them and they are reingratiated with him But to leave them with whom happily I shall have occasion to deale somewhat more fully upon this point hereafter Hold we on our way The Reconciliation undertaken by Christ betwixt God and man is a Mutuall Reconciliation On God's part on Man's part 1. On God's part 1. On God's part the reconciling of God to man In this respect it is that Christ is said to have made peace Col. 1.20 And to be our Peace Ephes 2.14 i.e. the Authour of peace and reconciliation with God which he hath purchased by the Blood of his Crosse by making satisfaction unto the Justice of God This is the Reconciliation spoken of by the Angel Gabriel Dan. 9.24 Seventy weeks are determined c. to finish the transgression and to make an end of sins and to make reconciliation for iniquity This was the Messiah's work So the Apostle applieth it unto him Heb. 2.17 where speaking of this great high Priest he sets forth this to be the principall part of his work to make reconciliation for the sins of the people This was the work the most proper work of the Priests under the Law those Typicall Mediatours to reconcile God unto his people Lev. 8.15 by making Agreement for them Exod. 29.36 And this is the work of this Architypall Mediatour the Lord Jesus to reconcile God unto man So are we most properly to understand both those forenamed places which our Adversaries aforesaid conceive to speak so full for them That of the Apostle Rom. 5.10 When we were enemies we were reconciled unto God How why by the death of his Son by and through that satisfaction which Christ hath made to the Justice of God And that other 2 Cor. 5.19 God was in Christ reconciling the world to himselfe How The next words explain it not imputing the trespasses unto them pardoning the sins of his people accepting the satisfaction made by Christ on their behalfes which being applied unto the persons of believers now God is actually reconciled unto them Object Object But was he not so before Did not God love his Elect from eternity How then is he said to be reconciled to them Answ Answ To this it is answered True he did so Gods eternall love what Jacob have I loved So the Apostle Rom. 9.13 citeth that of the Prophet Malachy Mal. 1.2 3. which is to be understood not onely of Jacob's posterity the Israelites whom God preferred before the posterity of Esau the Idumaeans but of the person of Jacob. Thus God loveth the persons of his Elect and that before they have done either good or evill But what is that Love why only a gracious purpose of God towards them for the reconciling of them unto himselfe and receiving them into grace and favour with him This is the Love of God to his Elect not any complacencie and wel-pleasing that he hath in their persons so long as they are in a state of sin no the Apostle layeth down this for an irrefragable Conclusion Rom. 8.8 that They which are in the flesh in state of nature they cannot please God And the verse foregoing giveth a reason for it because the carnall mind or the minding or wisdome of the flesh 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is Enmity against God Rebellious Subjects so long as they continue in that state of Rebellion cannot be pleasing to their Prince No more are rebellious sinners and such are God's Elect as well as others before conversion Ephes 2.3 to their God To the same purpose is that other Text Heb. 11.6 Without faith it is impossible to please God Neither the person nor services of an unbeliever can be well pleasing unto God And why Because it is by faith that the person is united unto Christ In whom God the Father is well pleased Mat. 3.17 In him it is that the persons of God's Elect come to be accepted He hath made us accepted in the beloved Ephes 1.6 God's eternall love then towards his Elect imports no more but a gracious purpose of reconciling them to himselfe in time Which is not actually done untill the Reconciliation purchased by Christ be effectually applied unto them through faith Now is God said to be reconciled unto them and not before Here is Reconciliation on God's part 2. On Man's part 2. On Mans part the reconciling of man to God Which is done by subduing and healing that rebellious principle of Enmity which is in the soul inclining the sinner to accept of Reconciliation being offered and tendred unto him to close with God upon his terms by faith to lay hold upon his grace and mercy in Christ yeilding up himselfe unto God taking and acknowledging him for his Soveraign Lord so as laying down and casting away the weapons of his rebellion abandoning what ever it is that might be offensive to him whatever it is that might alienate him from his God or his God from him thenceforth to walk before him to all well pleasing in newnesse of obedience all his dayes This is Reconciliation on Man's part Of which we may understand the Apostle to speak 2 Cor. 5.20 We pray you in Christ's stead be ye reconciled to God i.e. Accept the grace that is offered you in the Gospel imbracing it by faith indeavouring to walk worthy of it answerably to it Put these together Here is the great work for the effecting and procuring whereof the Lord Jesus undertook the Office of a Mediatour viz. a Mutuall Reconciliation betwixt God and man Reconciliation A blessed work Reconciliation a blessed Work Such is not
it Christ did not intrude himselfe into this office He glorified not himselfe to be made an High Priest a Mediatour Heb. 5.5 He did not run before he was sent So much we may learn from those Titles given to him that of an Angel or Messenger Mal. 3.1 The Messenger of the Covenant That other of an Apostle Heb. 3.1 The Apostle and High Priest of our Profession Each importing a Mission a Sending Christ did not undertake this office without the warrant of a lawfull Calling Let it be taken notice of by all those who shall undertake any publick Office or Service in the Church of God Note Let them also see that they do not herein glorifie themselves that they have a calling a lawfull and warrantable calling to it not running before they are sent This would not Jesus Christ do He would not undertake the Work of Reconciliation but upon a lawfull Call Let not any without the like warrant undertake the Ministery of Reconciliation Such is the publick preaching of the Gospel the dispensing of the Word of Reconciliation 2 Cor. 5.18 19. Concerning which the Apostle propounds this Question Rom. 10.15 How shall they preach except they be sent A Question which my selfe not being able I shall leave to them to answer who stand guilty of that presumption I pass on Jesus Christ was called to this Office But By whom was he called How was he called When was he called to it A threefold Enquiry the Resolving whereof will contribute not a little to the clearing and illustrating of this Branch of the point in hand touching the Calling of Question 1 Christ to this Office of Mediatorship By whom was he called Quest 1. By whom was he called Ans I answer By God himselfe Answer By God himselfe No man taketh this Honour unto himselfe saith the Apostle speaking of the Priestly Office but he that is called of God as Aaron was Heb. 5.4 This he speaketh de jure shewing not what men sometimes do but what they ought to do viz. Not take upon them a Ministeriall Office to deal betwixt God and his People unlesse they be called of God either Immediately or Mediately This did not Jesus Christ do His Office of Mediatorship he received it immediately from God himselfe He was called of God as High Priest after the Order of Melchizedech Heb. 5.10 And from what other hand should he receive it None could appoint a Mediator but God Who should appoint a Mediatour to deal betwixt God and man but God himself As for man as he was the person offending so he was far from seeking of Reconciliation having sinned against his God he flieth from his presence to hide himselfe Nay such was the corruption of depraved nature Gen. 35.3 8. that it was ready bent to stand it out against God to hold out the quarrel to maintain this enmity so far was man from seeking Reconciliation But had he sought it what Mediator should he have sought for This was that which Job in his passion complaineth of Job 9.33 Neither is there any Days-man or Umpire betwixt us that might lay his hand upon us both None to judge betwixt him his God Amongst the creatures there was none in Earth or Heaven that durst have undertaken this cause to interpose and come betwixt the Creature and the Creatour If one man sin against another the Judge shall judge it but if a man sin against the Lord who shall intreat for him 1 Sam. 2.25 This was God's own work first to find out a way means of Reconciliation then to find out a fitting person to undertake that Work then to put him upon that undertaking This was the Lord's own doing And well may it be marvellous in our eyes Never such a Demonstration of Love A Demonstration of Divine Love as this That when man had offended his God broke Covenant with him and turned enemie to him standing out in actual rebellion against him that God should then seek peace with him offer conditions of peace unto him And for that purpose should appoint a Mediatour and call his own Son to that Office to undertake the work of Reconciliation what a gracious condescention was this Herein let us both admire and adore this matchlesse and unparalell'd love that God was thus in Christ reconciling the world to himselfe A clear Intimation so let us conceive of it of a gracious purpose An Intimation of a gracious purpose in God towards all those whose hearts he inclineth to accept of this Reconciliation Surely had not he had a good will towards them he would never have called forth his Son to this Service And withall giving a full assurance to them of a gracious acceptance Assurance of a gracious acceptance of whatever this Mediatour hath done and performed on their behalfs in as much as he was thereunto called by God himselfe But I do but glance at these not unusefull Meditations by the way Thus you see By whom Christ was called to this Office viz. By God By God his Father Christ was called by God his Father So the Spirit of God in Scripture more peculiarly attributes this work unto him to the first Person in the blessed Trinity Him hath God the Father sealed John 6.27 It pleased the Father c. By him to reconcile all things to himselfe Col. 1.19 where though the word Father be not expressed in the Originall yet it may not unfitly be supplied So in those places where it is said God gave his Son John 3.16 God sent forth his Son Gal. 4.4 The word God is to be understood Relatively and Personally as pointing at God the Father not that the two other Persons are thereby excluded from any concurrence in this work not so as it is in all other Actions and Operations ad extrà as they are called works done out of themselves they are Indivisa Common to all the three Persons so is it here The calling of Christ to this office of Mediatorship it was the concurrent Act of all the three Persons Father Son and Holy Ghost Onely it is Attributed to the Father for Orders sake in as much as he being the first is the beginning as of every operation so of this But to go on Christ was called to this office by God his Father Quest 2. But How was he called to it There Question 2 is the second Question How Christ was called to be a Mediator Answer To which I Answer 1. He was Designed to it 2ly He was Furnished for it 3ly He was invested in it In these three consists the manner of this his Ans 1 calling Hee was designed to it 1. He was designed elected ordained by God his Father unto this office Thence called his Elect one Isaiah 42.1 Behold my servant whom I uphold mine Elect in whom my soul delighteth It is spoken of Christ as Mediator who was Elected and designed by God his Father unto that
Religion I a corner stone in that Foundation and a Truth principally aimed at by the Apostle in the Text I have now in hand as I have shewn you from the verse following as also because among other Truths of God I find it of late called in question nay utterly exploded and that by some who to use Paul's words Gal. 2.9 seemed to be Pillars men of no mean note in the Church of God Now passe we on to that which remains wherin I shall be as concise and briefe as conveniently I may finding the work to swell in my hand far beyond my expectation when I first took it up Secondly As Christ is a Surety in way of Satisfaction so of Caution II. Christ a Surety in way of Caution In the former he is a Surety de praeterito for what is past In this later he is a Surety de futuro for what is to come A Surety in way of Caution undertaking for those whom he hath so reconciled unto God viz. for the performance of the stipulation of the conditiōs of the covenant required on their part This Jesus Christ our Mediatour undertaketh and effecteth wherein he being the Truth again out-strips the Type Moses that Typicall Legall Mediatour he could go betwixt God and the people declaring his mind unto them receiving and returning their answer unto him Both these we find Exod. 19.7 8. Moses called for the Elders of the people and laid before their faces all these words which the Lord had commanded him And all the people answered together and said All that the Lord hath spoken we will do And Moses returned the words of the people unto the Lord. Thus he went betwixt them as an Internuncius an Intermessenger reporting the mind of each to other But he durst not ingage for them As for God he durst and did ingage for performance of the Covenant on his part And hee laid an ingagement upon the people Both these he did in and by that one Ceremonie which we meet with Exod. 24.8 Having first read the Booke of the Covenant in the audience of the people and received their Answer to the purport aforesaid Then he tooke the blood of the Sacrifice and sprinkled it on the people By that Ceremonie confirming and ratifying the Covenant Assuring it on Gods part and ingaging the people to fidelitie and constancie on their part as God willing I shall shew you more fully anon in moralizing of that Ceremonie But engage for them he durst not Which if he had done he had not been able to performe it But this doth our Mediator the Lord Jesus He having by his death reconciled his people unto God Undertaking for performance of the conditions on the behalfe of his Elect viz. Faith and Obedience now he undertaketh for them for their performance of the Stipulation the conditions of the Covenant on their part What the Stipulation is you have heard already Even the Obedience of Faith so the Apostle calleth it Rom. 1.5 and 16.26 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The obedience of Faith or if you will divide them Faith and Obedience These without any just offence I may call the conditions of this Covenant Faith whereby the Covenant is accepted upon the tearms on which it is tendred and Christ the Mediator of it received Obedience wherby it is kept viz. in an Evangelicall way in respect of desire and indeavour This it is which the Psalmist calleth Keeping of the Covenant Psalm 25.10 and 103.18 Not a Legall but an Evangelicall keeping when the promises of grace being beleeved there is a serious desire and indeavour of yeilding obedience to all God's Commandements Now for this Christ undertaketh on the behalfe of his Elect that they shall thus keep the Covenant that they shall thus Consent and Obey as the former Translation rendreth it Isaiah 1.19 And undertaking it he effecteth it working in them what the Covenant requires This he doth by his Spirit which is to them in whom it dwels first a Spirit of Faith So you find it expresly called 2 Cor. 4.13 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Spirit of Faith So called not only because it is not given but to beleevers as Grot. glosseth upon it but also because it worketh Faith in the soul inclining it to receive Christ the offer of grace by and through him And then a Spirit of Holinesse So the Spirit of Christ is called Rom. 1.4 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Spirit of Sanctity or Sanctification Because being Holy in it selfe it sanctifieth the person in whom it dwelleth Thus it sanctified the Humane nature of Christ wherein it dwelled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the Apostle phraseth it Col. 2.9 Really Substantially Essentially Bodily And thus it sanctifieth all true beleevers in whom it dwelleth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 after a Spirituall manner being communicated from Christ unto them as from the Head to the Members Thus doth Jesus Christ this our Mediator come unto all his Elect people as by his merit so by his Spirit So may wee most fitly understand that of Saint John 1 John 5.6 This is hee that came by water and blood Both these issued out of the side of our Saviour upon the crosse surely not without a mystery Betokening a double benefit redounding to all believers by and through him The one of Justification the other of Sanctification Thus Christ is said to come to them first by Blood taking away the guilt of sin Then by water cleansing them from the filth and pollution of sin Both which were shadowed out by the like Types under the Law There in the Service of the Tabernacle was Blood and water Blood in the Sacrifices water in the Legall ablutions Both Types of Christ who thus cometh unto his people as by Blood Justifying so by water Sanctifying them This is that which the Apostle telleth us 1 Cor. 1.31 where speaking of the Benefits which beleevers have by Christ he saith hee is made unto them of God Righteousness Sanctification i. e. The cause and procurer of both Of Righteousnesse through his merit Of Sanctification by his Spirit Thus doth Jesus Christ worke in the heart of his Elect both these Conditions of the Covenant Faith and Holinesse And as he beginneth this worke in them With perseverance so he maintaineth and continues it Causing those whom he hath thus reconciled unto God to persevere in Faith and Obedience In faith I have prayed for thee that thy faith faile not saith our Saviour to Peter Luk. 22.32 The like he doth for all that are given to him taking order for their persevering in faith So as though it may fail in the mouth as Peter did yet it shall never fail in the Heart And as in faith so in Holinesse this he also maintaines which he doth by the continuall Supply of his Spirit mortifying and keeping under corruption nourishing and exciting of grace putting them on in the course of their Obedience guiding their feet into the
in heaven or things in earth Where granting what generally is not and I think well cannot be denyed that by things in Heaven are to be understood the Angels the Question is How they are said to be reconciled unto God To this it is answered Properly they are not Where there was no breach Cuicunque creaturae hoc convenit ut peccare non possit hoc habet ex dono gratiae non ex conditione naturae Aquin. Sum. par 1. quaest 63. Art 1. Christi gratiá effectum est ut Angeli Deo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 adhaerentes à lapsu immunes perstarens Tilen Syntag pars 2. cap. 10. sec 34. there can be no proper Reconciliation This is peculiar unto man but improperly and analogically they may be said so to be and that by confirming and establishing them in the grace and favour of God taking away all possibility of Defection from him and Enmity with him This benefit the elect Angels may be conceived to have by Christ through his Mediation thereby they are brought to a more perfect adhesion unto God to an inseparable union with him Their peace and amity with him by this means is continued and strengthened And thus you see the former of these two Questions briefly resolved The latter followeth Quest 2. Is Jesus Christ Mediatour onely according to his Humane Nature Or if you will inlarge the question a little Jesus Christ being both God and man partaking of both Question 2 Natures the question now is According to what nature Christ is Mediatour according to which of these his Natures he is said to be the Mediatour betwixt God and men Whether only according to his Divine Nature as God or whether onely according to his Humane Nature as man or according to both as God and man Here are three wayes Which shall we take Answer Ans Take which we will we shall fall with some company A threefold opinion And therefore it behooveth us here to take that counsell which the Lord giveth unto his people Jer. 6.16 to stand in these wayes and see and ask for the old path where is the right way that we may walk therein 1. Christ is Mediatour only as God confuted from the Text. 1. In the first of these we shall find Osiander alone Christ is Mediatour saith he onely according to his Divine Nature as God But this opinion needeth no other refutation then that which it meeteth with in the Text which tels us expresly that the Mediatour betwixt God and man is the Man Christ Jesus so clearly interesting the Manhood of Christ in this Office and Work of Mediatorship Upon this account we leave him 2. Onely as man the opinion of Papists 2. The second path is more trodden Here we find not only Stancarus whom Bellarmine seemeth to undertake as being somewhat too grosse in his opinion this way But even Bellarmine himselfe and most of the Doctours of the Church of Rome who however they acknowledge that that person who was and is Mediatour is both God and Man Deus Humanatus to use Bellarmine's words God made man Bellarminus de Christo Mediatore cap. 1. yet say they he performeth and executeth that office of his Mediatorship not according to his Divine but Humane Nature onely as man So the Master of the Sentences so Bonaventure Nullo pacto convenit Christo esse Mediatorem in quantum Deus est sed in quantum Homo Thom. 3. p. q. 26. Art 2. Concl. so Aquinas have determined it And therein they are followed by the generality of the Romish Perswasion Jesus Christ is Mediatour onely according to his humane Nature not at all as God but onely as man This is their Tenent which they endeavour to make good both by Scripture and Reason For Scripture They have but one Text The Text cleared from countenancing this opinion which they can find that seemeth to speak any thing for them in this cause And that is this we have now in hand There is one God and one Mediatour betwixt God and men the Man Christ Jesus In this bulrush they find two knots From hence they take up a double Argument First The Apostle he recalleth this Mediatour the Man Christ Jesus And wherefore so but to expresse and notifie that Nature according to which he is Mediatour And Secondly He plainly distinguisheth here betwixt God and this Mediatour There is one God and one Mediatour And therefore Christ cannot be Mediatour as God but only as man Thus they argue from this Text. But how weakly will soon appear if we come to joyne issue with them Which I shall do with all convenient brevity as not taking delight in controversies or willingly medling with them but where I am necessarily ingaged to it Arg. 1 Arg. 1. For the former The Mediatour betwixt God and man is the Man Christ Jesus The man Christ Jesus Answer Ans True he is so but not onely as man Not onely as man there is a broad difference betwixt these two The Man Christ is Mediatour and He is Mediatour onely as man The Apostle here asserteth the one not so the other He doth not say Jesus Christus Homo Jesus Christ the Man that might have seemed to imply what they contend for But Homo Jesus Christus the Man Christ Jesus id est not any other man not any meer man but that man who was more then man the Man Christ Jesus that Person who was both God man Thus are we here to construe the word Man Chamier de Mediatore cap. 5. sect 5. Non naturaliter sed Personaliter not in the Abstract but in the Concrete not as pointing out unto us only the humane nature of Christ but the whole Person denominated and set forth unto us by and under that nature Like phrases we meet withall elsewhere 1 Cor. 2.8 It is said that the Lord of Glory was crucified not that Christ was crucified in that nature according to which he is most properly said to be the Lord of Glory viz. his divine Nature that was impossible But that Person who being God as well as man was the Lord and God of Glory as he is stiled Acts 7.2 he was crucified So in that obvious place Acts 20.28 it is said that God nourished the Church with his blood Not that the Godhead suffered and died that had no blood of it own to shed but that Person who was truly God as well as man In both places there is a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Divines call it a Communication of Properties wherein that which is proper to one nature in Christ is attributed not to the other nature as it is by some misconceived but to the person denominated and set forth by the other nature And thus are we to understand that somewhat obscure Text John 3.13 No man saith our Saviour hath ascended up to heaven but he that came down from heaven even the Son of
3. As a Priest to his Priestly Office Here to let passe other which I formerly named there are two main and principall Acts His Oblation and his Intercession And in both these shall we find the Godhead of Christ interested 1. In his Oblation In his Oblation In the offering up of that Sacrifice upon the Crosse Here indeed the manhood seemed to have the main stroak That paid the Ransome but yet even here we shall find a concurrence of the Godhead However the Godhead could not properly suffer with the Manhood yet it concurred with it in that suffering The Godhead concurred with the Man-hood in suffering four wayes Which concurrence because it is a point of speciall concernment I shall briefly show you wherein it consisted Take it in four words Voluit Quievit Sustentavit Efficatiam dedit The Godhead First willed that the manhood should suffer Secondly It Rested that it might suffer Thirdly It Supported it in suffering Fourthly It gave efficacy and vertue to those sufferings A word of each 1. Voluit The Godhead of Christ willed that the Manhood should suffer 1. Willing that it should suffer So much we may learn from the words of our Saviour John 10.17 18. I lay downe my life No man taketh it from mee but I lay it downe of my selfe I have power to lay it downe c. So he had And that not only a Passive power which all men have but an Active Such a Power hee there speaketh of as the next words make it out I have power to lay downe my life and I have power to take it up againe Men may have the the former not so the latter They may have power to lay downe their lives but not to take them up againe Christ had both a Passive power as Man and an Active power as God a divine power And by this power it was that he layd downe his life His Godhead willed that his Manhood should suffer 2. And Secondly Quievit It rested that it might suffer 2. Resting that it might suffer Which otherwise it could never have done Wee see how it was in the Garden when the Godhead of Christ did but a little put forth it selfe presently all that were sent to apprehend him fell to the ground John 18.6 Had not that rested it had not been in the power of men and divels to have brought him to the Crosse The Godhead rested whilest the Manhood suffered Even as it was with the first Adam he slept while his side was opened Gen. 2.21 So was it with the second Adam the Lord Jesus whilest his side was opened pierced upon the Crosse his Godhead as it were slept not putting forth that efflux of power which before it had done which made him to cry out My God my my God why hast thou forsaken me Yet 3ly Sustentavit Though it rested that it might suffer yet it secretly supported and sustained it in suffering 3. Sustaining it in suffering so as he did not sinke under that otherwise insupportable burthen Such were the sins of the world charged upon him and the wrath of God due unto those sins powred out upon him One sin having in it an infinite guilt is more then a finite creature can stand under What were a world of sinnes layed upon one man Had not the Manhood of Christ been supported by his Godhead in those his sufferings it must needs have sunk under them 4 Giving efficacy to that suffering 4ly And lastly Efficaciam dedit The Godhead gave vertue and efficacie to the sufferings of the manhood Which had they been the sufferings of the manhood alone they could have been but like the Manhood it self finite The stream riseth no higher then the fountain The Humane nature of Christ being it self finite the merit thereof could not have been infinite But such must that Merit be which maketh satisfaction to an infinite Justice It must be an infinite merit an Infinite price Bellarm. de Mediatore lib. 5. c. 7. So much Bellarmine cannot deny And thereupon he is inforced to acknowledge that here the concurrence of the God-head was requisite and necessary Thus doth the Godhead concurr with the Manhood of Christ all these severall wayes in that grand act of his Mediatorship his Oblation All which we may conceive comprehended by the Apostle in that one passage Heb. 9.14 where he informs us how Christ through the Eternall spirit offered himself without spot unto God the Godhead offered up the Manhood Willing that it should suffer resting that it might suffer sustaining it in suffering and giving it the value and vertue to satisfie and sanctifie The other act of Christs Priesthood the 4th act of his Mediatorship is his Intercession 4. In his Intercession Now how can this be the work of Christs manhood alone To hear and offer up to receive present the prayers and other spirituall Sacrifices of all beleevers in the world to negotiate for them all at one and the same time according to the variety and multiplicity of their severall occasions this is and must be the work not of a finite but an infinite Agent Not to be effected without the concurrence of the Divine Nature with the Humane The last and highest step of the Ladder is the Kingly office In his Kingly office of Jesus Christ Now how should he execute that without the concurrence of his divine nature Certainly to Gather and Governe the Church to protect and defend it against all assailants open and secret to give the Holy Spirit to enlighten the minds of men to Circumcise their hearts to subdue their Corruptions to vanquish Sathan and all adverse powers c. all which are Acts of Christs Kingly Office it transcends the power of any finite creature and so cannot be attributed unto Christ onely according to his humane nature as man but as God and man Such is the worke of Christs Mediatorship the worke of the whole Person This concurrence of both natures explained and illustrated wherein both Natures are ingaged And thence is it that some of the Ancients speaking of it Dionis Areopag epist 4. ad Caium Damascenus lib. 3. cap. 19. call it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Deivira seu Deivirilis Operatio a Divine-humane Operation the worke of God-man In which worke each Nature acts its part acting distinctly yet jointly Agit utraque quidem distinctè sed tamen unitè Leo Ep. 10. A mystery which Damascen illustrates very aptly by a familiar similitude of a fiery sword which both cuts and burnes at one and the same time Cutting it burneth Quemadmodùm unam incisam combustionem unam combustam incisionem igniti gladii dicimus sed aliam actionem dicimus incisionem aliam ustulationem c. sic Christi junam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dicentes c. Dionis ibid. and burning it cutteth both together But this it doth according to two distinct principles and properties It
our Mediator a Faithfull Mercifull Potent Permaneant Present Mediatour what remains then but that having so many and great Incouragements we make use of his mediation coming unto God by him And that Boldly viz. with an awfull boldnesse Thus doe Suppliants come unto their Prince Come boldly to God through him making use of his Mediation having some speciall favourite to their freind standing at his right hand they come with an awfull confidence awed with the Majesty of the Prince but confident in the presence and prevalency of that their Mediatour And thus come wee to the throne of grace in an holy aw of the Majesty of God but with an holy confidence of this our Mediator Thus make we use of his mediation And this doe wee both for our selves and others 1 For our selves For our selves begging renewed pardons for our daily sinnes suing them out in his name presenting our daily wants begging that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that continuall supply of the Spirit with all other blessings requisite and convenient the dispencing wherof is committed to this our Mediator Thus make suit for ourselves 2. For others And in like manner for others For the Church of God for all who desire or stand in need of our prayers This the Apostle presseth in the entrance into this chapter I exhort that supplications prayers intercessions c. be made for all men And this he exciteth to upon this ground among others For there is one Mediatour betwixt God and men the Man Christ Jesus one who Intercedeth in the behalfe of such Intercessours ready to receive and present their Petitions on whose behalfe soever presented unto God his Father And thus have I at length through a gracious conduct finished the former of these conclusions which informs us that Jesus Christ is Mediator betwixt God and men Come we now to the later in the handling whereof I shall be very concise having already dispatched what I aimed at when I took this Text in hand Doctrine 2. The Man Christ Jesus is the onely Mediator betwixt God and men Christ the only Mediator So much is clearly insinuated by the Apostle here in the Text There is One Mediator One and but one So are we to understand this Particle here Calvin ad loc Exclusively As in the former part of the verse There is one God One and but One. So in this later There is one Mediator one and but one Pointing out Jesus Christ but excluding all others from sharing with him in this office So it is looked upon not onely by Protestant but also by some of the most ingenuous of the Romish Expositours Estius ad loc And thus it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 There is One and onely one Mediator betwixt God and men the man Christ Jesus Typified by Moses and Aaron Exod. 14.2 So much was not obscurely shadowed out in that pair of typical mediators under the law Moses and Aaron At the giving of the Law Moses was alone with God in the mount The Prohibition was expresse No man shall come up with thee Ex. 34.2 3. Then there was no Mediator betwixt God and the people but he The Law was given 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the hand of a Mediatour viz. Moses Gal. 3.19 In like manner Aaron and the High Priests successively after him when they went into the holy Place to present the blood of the Sacrifice before the Lord for the errours of the people which they did once every year they went in alone Heb. 9.7 Into the second tabernacle went the High Priest alone Herein both shadowing out this great and Archetypall Mediatour the Lord Jesus who is the alone Mediatour betwixt God and men A truth sufficiently confirmed by Christ's own attestation John 14.6 Confirmed by Scripture I am the way saith he the truth and the life Jesus Christ is the way whereby men come unto God to have union and communion with him here and hereafter So he is and that not onely Exemplariter as Grotius blancheth it Grotius Com. in John 14.6 in regard of his Example by the imitation whereof men come to heaven but also Efficienter in regard of his Mediation his Satisfaction and Intercession He it is who hath laid out unto us and paved for us a new and living way to God by his own meritorious blood Heb. 10.20 which he keepeth open by his continued Intercession Thus is he the way and the onely way So it followeth No man cometh unto the Father but by me John 14.6 Into the Holy of holies there was but one way no more is there into the Heaven of Heavens And that is by Jesus Christ his Mediation his Satisfaction his Advocation To the same purpose is that other Text John 10.9 where our Saviour seteth forth the same Truth though under a different similitude I am the door by me if any man enter he shall be saved Men enter into a house by the door and thus do we enter into Heaven by our prayers now and persons hereafter even by and through Jesus Christ and only through him who is the alone Mediatour betwixt God and man By Arguments That he is so may further be confirmed by divers Arguments which evince this Truth Arg. 1. This Mediatour must be a middle person betwixt both Arg. 1. The Mediatour betwixt God and men must be a middle Person having an interest in both parties partaking of both natures He must be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 both God and man otherwise he cannot be capable of doing and performing all mutuall offices betwixt them But this is proper and peculiar onely to Jesus Christ Arg. 2. He must be a righteous person Aug. l. 2. contra Epist Parmen cap. 8. Arg. 2. The Mediatour betwixt God and men must be an innocent a righteous person one that needeth none to mediate or intercede for himselfe So Augustine hath rightly determined it Pro quo nullus interpellat sed ipse pro omnibus hic unus verúsque Mediator est He that intercedes for all but needeth none to intercede for him he is the true and onely Mediatour Now such a one is Jesus Christ and onely he As for all other of the Sons of men being sinners by nature they stand in need of a Mediatour to reconcile them to God and to intercede for them Only Christ is such an High Priest as the Apostle speaketh of Heb. 7.25 One that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Holy harmless undefiled separated from sinners And therefore the only true Mediator Arg. 3. Christ onely able to perform the Office of a Mediatour Arg. 3. Again He onely is able to perform the office do the work of a Mediatour betwixt God and men None able to satisfie the Justice of God but he none able to pay an infinite price for an infinite guilt to an infinite Justice but that infinite person who being man was more then man God and man None
others of like nature Elsewhere we read of Christians suffering together 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vide Bezam Gr Annot. C. A. Lapide ad Textum and living together and reigning together 2 Tim. 2.11 12. In this chapter this 6th of the Romans wee read of being buried together verse before the text and Crucified together in the verse after it and living together ver 8. In all which places the particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Together must be looked upon as relating to Jesus Christ So here in the Text 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 If we have been planted together i. e. together with Christ. So are all true beleevers All true Beleevers are planted together with Christ they are planted together with Christ Planted together The word in the Originall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is very Emphaticall having no one word either in the English or Latine tongue that will fully answer and expresse it It is a Metaphor as I said taken from plants which doe in unum concrescere or coalescere The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 explained grow up together so as they become one body and partake of the same common juice these are properly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Now to follow the Metaphor of these there are two sorts or kinds Two sorts of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 viz. by Adhesion by Insition Some plants grow together by Adhesion others by Insition 1. By Adhesion the one only cleaving and clinging to the other Thus doth the Ivie grow up by and with the Oake or some other tree 2. By Insition by ingrafting inoculating the one in to the other as grafts and cions which are put into a stock and so made one with it beeing nourished by the juice of it Both these are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Plants Planted together Two very apt and elegant similitudes Two apt and elegant similitudes most lively and clearly representing unto us the nature of that spirituall Vnion and Communion which is betwixt Christ and all true beleevers Even thus are they planted together with Christ both by way of Adhesion and Insition I shall take liberty to prosecute them severally More briefly of the former Simil. 1. Believers planted with Christ by way of adhesion As the Ivie and the Oake The five Resemblances Resembl 1. Of themselves weak and feeble Beleevers are planted together with Christ by way of Adhesion as the Ivie and the Oake Follow we the similitude a little it wil lead us to divers particulars of a very useful consideration I shall name but three or four of them 1. The Ivie is of it selfe weak and feeble creeping along upon the ground not able to raise it self above the Earth without the help of some tree or wall which it groweth by And even such is the condition of every man by nature All weak and impotent When wee were yet without strength Christ died for us saith the Apostle Romans 5.6 Not able to do any thing in their own strength Not able to raise themselves above the Earth We know what the Apostle saith of the first Adam 1 Cor. 15.17 The first man is of the Earth Earthy And such are all the branches of that Stock all men by nature all of the Earth Earthy Having their Originall from the Earth they as it were creep along upon the Earth savouring of nothing but the Earth Joh. 3.31 He that cometh from the Earth saith our Saviour speaking of the naturall man he is earthly and speaketh of the Earth Minding nothing but Earthly things as the Apostle hath it Philip. 3.19 Their best wisdome is no better then that which Saint James speaks of Jam. 3.15 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Earthly Of themselves higher they cannot rise Applic. A prick to let out the wind of spiritual pride Which by the way may serve as a prick to let out that wind of spirituall Pride wherewith the hearts of many are blown up The selfe-conceited Romanist he setteth up a Ladder of his own works as the Father bad Ascesius do and hopes to climb to heaven by it And little lesse do many ignorant poor and proud souls amongst our selves who presume much upon their own naturall abilities Even Gods own people are not wholly free from this spirituall Pride Peter dreamed he could stand upon his own bottom and that made him take up that Resolution in his own strength Mat. 26.33 Though all should be offended at his Master yet so would not be Proud spirits Goe to the Ivie of the field and let that read us a lecture of our no strength no ability to do ought of our selves The Ivie of it self riseth not above the Earth no more can the naturall man by the power of nature If we be raised up the least degree heaven-ward thanks to the Oake thanks to Jesus Christ by and with whom it is that we are raised as God willing I shall show you hereafter I passe to a second Resemblance 2. The Ivie being so feeble of it selfe Resembl 2. by a kinde of naturall instinct it reacheth forth to Closing with Jesus Christ and taketh hold upon the Oake clasping and grasping that twisting about it and clinging to it And the like doth the true beleever unto Jesus Christ Being convinced of his own weaknesse inability to do ought in his owne strength he betaketh himselfe unto Christ reaching forth unto him in the earnest desires of his soul after Union and Communion with him then clasping imbracing him in the Armes of his faith Luk. 2.28 Even as Simeon imbraced him in the Armes of his body so doth the beleever in the armes of his faith Gen. 32.26 As Jacob did the Angel whom he took hold of and would not let go till he had blessed him Thus the spouse took hold of her welbeloved Cant. 3.4 I found him whom my soul loved I held him and would not let him go Learn how to claspe Jesus Christ Applic. Like course let all of us take being conscious of our own impotency let us lay hold upon Jesus Christ clasping him adhering to him resting upon him as our alone all-sufficient Saviour resolving not to let him go How closely how tenaciously doth the Ivie cleave to the Oake No wind can part them No small matter can sever them Thus should the Christian hold the hold which he hath of Jesus Christ Whatever winds or stormes of Tentations or Persecutions come down upon us yet let not him go No though God himselfe should seeme to write bitter things against us as Job speaks Job 13.15 yet let not that hold go Though he kill me yet will I trust in him From this second ariseth a third and fourth Resemblances The Beleever receiving a double benefit from Christ by closing with him The Ivie thus clasping the Oake it receiveth a double benefit from it viz. Sustentation and Nutrition Support and Nourishment And the like double benefit doth the beleever receive by
and main designe be to get into Christ Renouncing our own righteousnesse flie unto him lay hold upon him close with him receiving him as our Saviour as our Lord. And then abide in him So our Saviour presseth it upon his Disciples John 15.4 Abide in me The Branch cannot bear fruit of it selfe except it abide in the Vine no more can ye except ye abide in me So he goeth on By all means therefore let it be our care to maintain this blessed union and communion with Jesus Christ To that end not neglecting any means appointed for that purpose Amongst which none more proper then that Ordinance which is so much slighted and neglected by too many among us the Sacrament of the Lord's Supper An Ordinance instituted by Jesus Christ for the confirming and assuring unto believers their abiding and continuing in him Even as Baptisme is a Sacrament of our ingrafting into Christ so is the Lord's Supper a Sacrament of our continuance in him abiding and growing up in him not onely sealing but furthering that continuance and growth And therefore as many of us as would have the comfort of this our in-being in Christ neglect not this Ordinance but make use of it to that end Passe we on to a third Resemblance 3. Resemb The Graft can do nothing towards its own Insition In the third place As the graft cannot bring forth fruit of it selfe so neither can it do any thing to the engrafting of it self Herein it is a meer Patient And such is the believer in the first Act of Conversion a meer Patient The Believer a meer Patient in the first act of Conversion who may be wrought upon but cannot work cannot contribute any thing towards his own Conversion towards the changing of his own estate True being wrought upon now he worketh Even as the graft being put into the stock now it concurreth and co-operateth with the stock in bringing forth fruit Thus is it with believers being wrought upon by the Spirit of God now Acti agunt moved they move wrought upon the work But in the first act they are meerly passive Onely receiving of Jesus Christ To as many as received him John 1.12 Neither can they do this of themselves this being a work of the Spirit of God in them which is to them a Spirit of Revelation Ephes 1.17 2 Cor. 4.13 and a Spirit of Faith Revealing Christ to them and in them inclining and perswading their hearts to close with Jesus Christ Even as the Planter fitteth his graft and disposeth it to an Insition an ingrafting and then putteth it into the stock thus doth God by his Spirit prepare and dispose the soule to the receiving of Christ and then worketh actuall faith in it All which is his work Applic. 1 Applic. 1. From whence we may by the way take notice of the erroneousnesse of those Popish Pelagian Popish and Pelagian Doctrin confuted or Arminian Tenents which tell us of what man of himself is able to do in order to his own conversion and salvation Man is not say some of them totally dead or destitute of all power but rather like the traveller in the Gospel who falling among theeves was sore wounded Luke 10.30 half-dead but not quite dead Though it be not much he can do yet something he can Though he cannot change and renew himself yet say they he may so prepare and dispose himselfe to the receiving of the grace of God as that grace shall not nay in equity cannot be denied him And thus say they grace and free-will they concurre together as co-partners in the work of Conversion the one not preventing the other in order of causality But how unsound this Doctrine is we may not obscurely learn as from divers expresse Texts in Paul's Epistles so even from this Metaphor which here he maketh use of where he saith that beleevers are planted engrafted with and into Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word hath a passive signification intimating that men in the first act of conversion they are meer Patients They cannot prepare or dispose themselves to the receiving of the grace of God by any power of their own no more then the Graft can dispose it selfe to its own ingrafting Vse 2. Being convinced hereof what remains but that they who would be made partakers of this grace Wait upon God in the use of means specially the word wait upon God in the use of such means as he hath appointed for the effecting of this blessed Insition the chief whereof is the publick Ministery of the word Attend upon this This they may do Even as that poor impotent person in the Gospel though he could not put himselfe into the waters yet he could lye at the Pool Meer naturall men though they cannot repent and believe of themselves yet they may wait upon God in the use of such means as he hath sanctified for that end And this let them do not pleading as some desperate wretches do They cannot convert themselves it must be God's work and therefore they are carelesse and regardlesse about it Nay wait upon God in his own way and then though the well using of nature or common grace or attendance upon means cannot so much as by way of Congruity merit any such thing at the hands of God yet God will not deny his grace to a soul that so waits upon him for it Vse 3. Vse 3. Give the glory of this work wholly to God And being made partakers of this grace now give we the glory of it wholly to the God of all grace If the graft be transplanted and engrafted thanks to the Husbandman Is it so that we are changed translated from the state of nature to the state of grace taken out of the Old Adam and put into the New brought to have union and communion with Jesus Christ lo this is God's work the work of his grace his free-grace Free-grace Mysticall Implantation a work of free-grace I say There being nothing in us that might incline him to do this for us rather then others In grafting there may be and commonly are some reasons inducing the Planter to make choice of one Branch rather then another It may be it is straighter more liking better thriven then another Not so here In this spirituall engrafting God maketh choice sometimes oft times of the most unlikely Branches it may be the meanest Such was Israel as the Lord tels them Deut. 7.7 The Lord did not set his love upon you nor choose you because ye were more in number then any other people for ye are the fewest of all people But because the Lord loved you And such are many most when the grace of God first meeteth with them Ye see your calling brethren saith Paul to his Corinthians how that not many wise men after the flesh not many mighty not many noble are called 1 Cor. 1.26 The meanest Branches perhaps the crookedest Such was Paul
Proclamation runs Isai 55.1 Ho every one that thirsteth come unto the waters and he that hath no money come Buy wine and milk without money or without price A gracious invitation wherein Christ proclaimeth a free-Mart to all those that feel themselves to stand in need of true grace and sound comfort and desire a supply thereof let them come unto him but come emptie-handed without money or monies worth bringing nothing of their own with them nothing but hungring and thirsting souls So shall they be supplyed with wine and milk all things needfull to their spirituall refreshment and nourishment 5. And thus coming to him now cast our selves upon him 5. Cast our selves upon him depend upon him So did Joseph's brethren at their last coming now they cast themselves upon Joseph depending upon him for provision for them and theirs The like do we not knowing where else to have our wants supplyed Master John 6.68 whither shall we go saith Peter thou hast the words of eternall life come we unto Jesus Christ and cast our selves upon him in a confident assurance of being nourished by him As David saith of temporall food Psal 37.3 Trust in the Lord c and verily thou shalt be fed So say I of spirituall Trust in the Lord rest upon Jesus Christ and verily thou shalt be fed So doth the graft upon the stock it resteth upon it and depends upon it for nourishment which by an attractive vertue being hungry as it were it sucks and draweth from it And the like do we from Jesus Christ coming unto him in the sense of our wants set faith awork which is an attractive grace thereby as it were sucking and drawing this nutritive vertue from him 6. Give glory and honour unto Jesus Christ 6. Which being in our measure made partakers of now give praise honour and glory to Jesus Christ offering unto him the best that we have So Jacob directeth his sons at their return into Egypt In as much as they had received such speciall and undeserved favour from the Governour of the Land to furnish them with corn without money he orders them to take the best fruits in the land in their vessels and carry down the man a present a little balm and a little honey c. Gen. 43.11 The like do we having tasted of this so undeserved a favour this speciall grace of Jesus Christ in the communication of his saving sanctifying Spirit unto us in any measure now present him with such as we have Praise Honour Glory Service Obedience Bringing forth fru t answerable Above all endeavouring to bring forth fruits answerable to what we have received This is the greatest honour that the graft can do to the stock to bring forth fruit in it answerable to that nourishment which it hath received from it And this is the greatest honour that we can do to Jesus Christ when we shew forth his vertues his praises as Saint Peter hath it 1 Pet. 2.9 And this do we not onely in word speaking well of the Name of Christ extolling and magnifying his power his vertue put forth in and upon us But also and chiefly in deed by expressing that power those vertues in the course of our lives and conversations bringing forth fruits in measure worthy of sutable to such a Stock But of this God willing more hereafter Here is the first of these subordinate benefits which accrew unto the believer from his communion with Jesus Christ being ingrafted into him he receiveth nourishment from him A second followes viz. Augmentation The Graft being put into the Stock and receiving nourishment from it 7. Resembl A second Benefit Augmentation now it groweth up in it And the like doth the Believer in the Lord Jesus Christ being ingrafted into him and receiving spirituall nourishment from him now he groweth up in him Ex iisdem nutrimur crescimus Nutrition and Augmentation are both from the same cause That which plants are nourished by that they grow by Christians receiving nourishment from Christ they grow and increase in him So it followeth in that fore-cited Text of the Apostle Col. 2.19 Where speaking of the mysticall Body of Christ the Church he saith that having nourishment ministred to it from the Head it increaseth with the increase ef God Thus doth the mysticall Body of Christ grow not only Extensively in regard of the daily addition of new members to it there being daily added to the Church such as shall be saved Acts 2.47 In which respect the Apostle saith that it groweth unto an holy Temple Ephes 2.21 But also Intensively in regard of the growth of every member This is true Augmentation when it is secundùm omnes partes when every member of the body every branch of the tree groweth and increaseth in the severall dimensions thereof And thus groweth the Body of Christ the Church Every member of it groweth increaseth with the Increase of God that is a spirituall Increase which is both from God and to God From God as the principall Efficient Cause of it Paul planteth Apollos watereth but God giveth the increase 1 Cor. 3.6 And it tends to God to his Glory as the ultimate end of it And besides for the kind of it it is a divine Increase not in the things of this world but in the things of God In all which respects it is called the Increase of God Whereof all living Branches are made partakers Christ himself And with this Increase do all the true members of this mysticall Body all the living Branches ingrafted into this Stock grow and increase Thus did Christ himselfe who in respect of his Manhood was a Branch grow and increase So it was fore-told that he should do Isai 53.2 He shall grow up before him as a tender plant Which is to be understood both of his Person and Kingdome Both which were of small beginnings but growing So did Christ in his Person according to his humane nature he grew and increased and that as in the outward so in the inward man as in stature so in Grace So you have it attested Luke 2.40 And the child grew and waxed strong in spirit filled with wisdome and the Grace of God was upon him and again ver last And Jesus increased in wisdom and stature and in favour with God and man Thus did he grow the Graces of the Divinity breaking forth and shewing themselves by little and little through the lanthorn of the Humanity according to the maturity of the faculties thereof Herein was Christ a Pattern and sampler to the Believer who being in Christ is in his measure made conformable to him growing up in him It is one of the properties which the Psalmist giveth of the righteous man Every righteous person Psal 92.12 He shal grow like a Cedar in Lebanon Cedars are growing trees every year putting forth a new set of shoots till they come to their full perfection And thus is it or
first married unto Christ before they can bring forth fruits unto God Rom. 7.4 2. Being in Christ abide in him Direction 2. Abide in him Abide in me and I in you As the branch cannot bear fruit of it selfe except it abide in the vine no more can ye except ye abide in me John 15.4 Abide in Christ and that not onely according to Grotius his Socinian Glosse H. Grotius ad loc Obediendi ImitandÃque proposito by a constant purpose of obeying and imitating him This is a truth but not the whole truth Abide in him scil per fidem by persevering in a true and lively faith Piscator Diodat ad loc continually resting upon him for whatever it is we stand in need of So doth the Branch abide in the Stock and so abide we in Jesus Christ 3. Direction Imitate him 3. And thus abiding in him now imitate him Now propound him as a pattern for our Imitation He that saith he abideth in him saith Saint John ought himselfe also so to walk even as he walked 1 John 2.6 In this the Spirituall engrafting as I once before told you differs from the naturall There the Graft brings forth fruit after its own kind Not so here Here the Graft must follow the genius of the Stock The Christian must shew forth the vertues of Christ 1 Pet. 2.9 bringing forth such fruit as Christ himselfe brought forth What Saint Peter saith of the passive Obedience of Christ 1 Pet. 2.21 He suffered for us leaving us an Example that we should follow his steps may as truely be said of his Active He was made under the Law yeilding obedience to it for our sakes that we should follow his steps Thus having washed his Disciples feet John 13.13 15. he tels them I have given you an Example that ye should do as I have done unto you viz. Be ready to serve one another in love Thus propound we Jesus Christ as a Pattern for our Imitation 4. And thus abiding in him 4. Direction Bring forth fruit in him imitating him now bring forth fruit in him Every Branch that beareth not fruit in me my Father taketh away 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 John 15.2 So the former Translation not without warrant from the Originall readeth that 2d verse of the 15th of John It is not enough for a man to be in Christ and to bear fruit but he must bear fruit in him fetching power and vertue from him acting what he doth in his strength even as the Graft beareth fruit in the Stock by a power derived from the Stock 5. And this fruit bring we forth unto God 5. Direction Bring forth fruit unto God To this end it is that we are married unto Christ as the Apostle tels us viz. That we should bring forth fruit unto God Rom. 7.4 Vunto God with an eye 1. To his Command making that both the Spring and Rule of our obedience 2. To his Glory making that our end our ultimate and last end 3. To his Reward expecting from him the fruit of our fruit that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the Apostle phraseth it Heb. 11.26 that Recompence of Reward that Crown of Glory wherewith God will crown this his own grace in those who so glorifie him by rendring to every one though not propter yet secundùm though not for yet according to his deeds To them who by patient continuance in well doing seek for glory honour and immortality eternall life Rom. 2.6 7. Those who have their fruit unto Holinesse here their end shall be everlasting life Rom 6.22 And thus have I done with this third Benefit The fourth is yet behind which I shall but lightly touch upon having occasionally glanced at it before And that is 9. Resemb A fourth Benefit Sustentation 4. Sustentation This benefit the Graft receiveth from the Stock being weak and tender of it selfe it is supported and upheld by it The like benefit doth the Christian receive from Christ being engrafted into him he receiveth sustentation supportation from him This is that which the Apostle tels the Gentiles Rom. 11.18 They being engrafted into the Stock of Abraham Now saith he thou bearest not the root but the root thee So it did in as much as their salvation depended upon the Covenant of God made with Abraham And thus doth Jesus Christ bear all those who are truely engrafted into him In which respects he is called sometimes by the name of a Foundation Other Foundation can no man lay saith Paul then that is laid which is Jesus Christ 1 Cor. 3.11 Christ a Foundation Christ a Foundation How Christi historia pracepta promissa Grotius ad loc and that not only in respect of his Doctrine Precepts Promises as Grotius carrieth it but most properly in respect of his Person and Office In the former way the Apostles are called a Foundation Ye are built upon the Foundation of the Prophets and Apostles Ephes 2.20 viz. In respect of their Doctrine So they were a secondary and subordinate Foundation laying the Elect upon Christ upon whom also themselves were laid Christ is a Foundation in the later way viz. In respect of his Person and Office the Foundation of foundations bearing up his Church and every member of it as the Foundation doth the stones and timbers which are laid upon it Or to hold to the Metaphor in the Text As the Stock supporteth and beareth up the Graft which it doth against all wind and weather Applic. Consolation to all that are in Christ A ground of strong consolation to all that are in Christ Jesus thus truely engrafted into him being thus made one with him they shall be supported by him so as nothing shall be able to separate them from him or from the love of God in him They shall be supported by him So doth the Stock support the Graft The Graft being put into it and incorporated in it embodied with it now it is safe in the Stock So as however the leaves may be stripped off the top broken off yet there is no severing it from the Stock The union betwixt Christ and the believer inseparable Such is the inseparable union betwixt Christ and the believer even like that personall union betwixt the two natures in Christ himself The Humanity being once engrafted into the Stock of the Divinity thenceforth they were no more to be severed Death separated the soul from the body but neither from the Godhead Even such is the mysticall union betwixt Christ and the believer being once ingrafted incorporated into Christ now he standeth sure By him we have accesse by faith into this grace wherein we stand saith the Apostle Rom. 5.2 However he may suffer in the outward man be stripped of his leaves of his estate deprived of outward accommodations and comforts and in the end be cut down by death And suffer in the inward man by the buffetings of Satan yet nothing shall be