God for them 1. Appearing for them Thus are Atturnies said to appear for their Clients in the Courts of Justice Sum of Sacred divinity published by John Downham p. 330. answering for them And from hence saith that learned and judicious Divine-Lawyer the Apostle may seem to have borrowed that phrase of Christ appearing in the presence of God for us in that place forenamed Heb. 9.24 This he doth as our Attourney sitting at the right hand of God his Father as a generall person representing the whole mysticall body whereof himselfe is the Head appearing and making answer for every member thereof 2. As he appeareth so also he acteth for them doing what he doth in their name 2. Acting in their name in their room and stead Thus he took possession of Heaven upon his ascension not in his own name onely but also in their name This is that he tels his Disciples John 14.2 I go to prepare a place for you A Similitude borrowed from Travellers amongst whom some one goeth before to bespeake and take up roomes for the rest against they come The like office hath Jesus Christ done for his people He is gone before entred into the Heavenly Places not onely for his owne sake but his peoples in whose name hee hath taken up those Everlasting Mansions And as he hath taken so hee keepeth possession in their name in their room and stead Hence is it that the Apostle speaking of beleevers Eph. 2.6 he saith that they are raised up together and made to sit together in the heavenly places in Christ So they do though not actually in their own persons yet in the person of Christ That which an Atturny doth for another himself is said to do it Thus one taketh possession of a house or ground which himself never saw viz. by another whom he appoints in his room as his Atturny to do it in his stead And thus hath Jesus Christ taken and now keepeth possession of the heavenly places in our stead 3 Which he doth being 3. And this he hath done being Authorized and deputed thereunto Even as Atturnies in Courts are Authorized and deputed Authorized by the Judge and deputed by the parties Otherwise they cannot appear or Act as Attournies for others Even so is Jesus Christ authorized and deputed to be as it were our Attourny Authorized by God his Father to appear and answer for us Authorized by God his Father Him hath God the Father sealed John 6.27 id est as I shewed you before Authorized him to execute the office of a Mediatour to be as an Attourney for his people in the Court of Heaven Deputed by them And Deputed by those for whom he appeares Christ doth not undertake to doe the office of an Advocate or Attourney for any without their consents No Attournies must be retained by their Clients And so is Jesus Christ by all those who have any benefit by his Advocation his Intercession They are such as have retained him and committed their cause to him such as have received him and doe acknowledg him resting and relying upon him as their Mediatour 4 As a Solicitor presenting and promoting their desires 4. In the fourth and last place he appeareth also before God as a Solicitour What the Solicitours office is it is well known viz to present and promote the desires and Requests of another in such a way as that they may finde acceptance And such a Solicitor is the Lord Jesus on the behalf of his people In which respect againe he may fitly be said to be a Mediator betwixt God and Men. Such a Mediatrix was Queen Hester who appeared in the presence of King Ahasuerus presenting unto him the Petition which Mordecai had put into her mouth in the behalf of her people Ester 5. And such a mediatour is a Master of Requests in a Princes Court who appearing in the Presence Chamber there presents the Petitions of the People which are put into his hands And such a Mediatour is the Lord Jesus the great Master of Requests who appearing in the presence of God his Father presents both the prayers and services of his people unto him and that in such a way as that they become acceptable unto him So that Text commonly hath been and for ought I know properly may be understood for what other sense to make of it I well know not Rev. 8.3 where we finde mention of an Angell which stood at the Altar having a golden Censer and there was given to him much Incense that he should offer it with the Prayers of all Saints upon the golden Altar which was before the throne This Angel is the Angel of the Covenant the Lord Jesus which offereth up the prayers of Saints unto God being mixed with the precious odours of his own merits This is the incense which is offered with or added for so the word in the Original hath it as the margin in our new Translation renders it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that he might give or add to the prayers of all Saints Such are the merits of Christ an additament to the prayers of Gods Saints Like that Incense which was offered up by the Priest under the Law for to that the Spirit there clearly alludeth under the Law whilest the people were praying without the Priest was offering up Incense within So you finde it Luke 1.10 A Type of Christs Intercession Whilest his people are praying without upon Earth he is within appearing before God in the heavens there offering up Incense presenting those prayers mingled with his own merits Which are not unfitly compared to Incense Incense being a sweet perfume the smoake thereof doth easily and gratefully penetrate into the nostrils of Man Even so doth the Merit of the Lord Jesus being added to the prayers of Saints it penetrates into the nostrils of God so it there followeth verse 4. The smoak of the Incense of which came with the prayers of the Saints and ascended up before God out of the Angels hand And by that meanes those prayers and services wherewith it is offered they become grateful unto God Ye are an holy Priesthood saith S. Peter speaking to beleevers to offer up spiritual sacrifices viz. Prayers and praises c. acceptable to God by Jesus Christ And in this respect may he fitly be said to be a Mediator betwixt God and men A Mediator as an Inteecessour And thus I pass off from the fourth staff to the fifth and last Christ is a Mediatour betwixt God and man quà Gubernator as a Vice-Roy The 5th staffe of this mysticall Ladder Christ a Governour a Deputy Governour such a Mediatour was Joseph betwixt Pharaoh his people Being taken out of Prison he was advanced set at Pharaohs right hand next to him in the Kingdome and so set over all the land of Egypt Herein was he a Type of our Mediatour the Lord Jesus who being in like manner taken out of prison as
name Mediator to be given to any save only to Christ And hereabout he professeth he will not contend with us Neither shall I at the present here enter the lists with him or any other about this subject whether the Name or thing This being a beaten controversie betwixt us and the Church of Rome which many having dealt fully with I may well spare my labour As for us hold we fast this truth of God One Mediator Exclusively which this text fo clearly holdeth forth unto us There is one Mediator betwixt God and men the man Christ Jesus One Exclusively one and but one In this office Christ hath no partners As for the word Mediator we will not much contend about it whether it may in a qualified sense be given to some others As it was to Moses at the giving of the Law so in a like sense it may be given to the ministers of Christ under the Gospel whose office it is to go and deal betwixt God and his people And possibly taking the word in a large sense it may be given to private christians who by way of charity intercede for others in their prayers to God on their behalfe But seeing the Spirit of God in the Scripture is not acquainted with this language therefore we own it not wee approve it not Rather chusing to reserve this as a Title of Honour peculiar unto Jesus Christ He is the One and Only Mediator As for Angels or Saints departed we cannot allow them either name Angels and Saints no Mediators of Intercession or thing As for those forenamed distinctions in asmuch as they find no footing in Scripture we acknowledge them not Sure we are which our adversaries wil not deny properly Mediators betwixt God and men they neither are nor can be no not of Intercession Two requisites in such a Mediator both wanting in them In a Mediator of Intercession there are at least these two things requisite Hee must be designed and appointed by God unto this office or service And he must be acquainted with the condition of those for whom hee is to intercede But neither of these shall wee find agreeing whether to Saints or Angels 1. Their Deputation 1. For their Deputation we know no such office or service designed to either Angels indeed they are appointed to be Guardians unto the Saints upon earth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They are ministring Spirits sent forth to minister for the good of them which shall be heirs of salvation Heb. 1. last But as for Mediators Intercessours betwixt God and men wee know no such office conferred upon them As for Saints upon earth they have indeed a general commission to intercede one for another But what commission the Saints in heaven have to intercede for their Brethren upon earth that we know not which if they had they are not capable of executing and discharging it In as much as in the 2d place 2. They are not privie to the estates of men upon earth 2. They are not privie to the states and conditions of men here below Whatever Angels are sure they are not That of the Preacher seemeth to speak so much Eccles 9.5 6. The living know that they shall dye but the dead know not any thing Not any thing which is done here below So the next verse explains it Neither have they any more portion for ever in any thing which is done under the Sun No their transactions and negotiations are above the Sun As for occurrences here below they are not in an ordinary way privie to them A truth more then probable which if any shall question it may be extorted and made good by way of Argumentation Arg. If Saints departed be acquainted with humane affairs upon earth Evinced by Argument they must have this knowledge either in an Immediate or mediate way Either Immediately by themselves or Mediately from some other But not the former They do not of themselves take immediate cognizance of things here below So much is rightly concluded from that passage 2 Kin. 22. last where the Lord promiseth Josia that hee would gather him unto his fathers in peace and his eyes should not see all the evill which he would bring upon Jerusalem Saints in heaven are neither eye nor eare witnesses of what happeneth upon earth However sure we are they cannot take notice of all persons and all occurrences in all places of the world at the same time This is an infinite perfection which neither Man nor Angell is capable of Nor yet the later They do not attaine this knowledge at the second hand by way of Revelation or Information For if so then they must have it either from God or from Angels or from soules departed But all these are no lesse then ridiculous 1. Such is the first To imagine that God should first reveal our necessities and our prayers to the Saints to the end that they should intercede with him for us How absurd is this circulation what were this but to make God an Intercessour for us to the Saints who are pretended to be Intercessours for us to him 2. And such is the second In as much as Angels themselves neither do nor can take notice of all things which are done here below Besides that in this way they should be our Mediatours to the Saints 3. And such is the third In as much as souls departing do not themselves know all things How should they inform the Saints in heaven of what themselves were ignorant of upon Earth Upon these reasons and grounds we must conclude Saints in Heaven in an ordinary way ignorant of humane affairs here below Doubtlesse thou art our Father saith the Prophet though Abraham be ignorant of us and Israel acknowledge us not Isai 63.16 The Schoolmen's Speculum Divinum a fancie I am not ignorant of what Bellarmine and others of the School-men here dream of viz. of a Speculum divinum how that Saints and Angels behold all things in God as in a looking Glass which being set before one representeth unto him what is behind him so as he therein beholdeth at once whatever is in the room But this is but a fancie a groundlesse speculation wherewith I shall not trouble you or my selfe Sure we are Neither Saints nor Angels know the hearts of men some things there are which neither Saints nor Angels know as viz. the hearts of men This they cannot do but they must do if they be Intercessours for others How else shall they know the mentall prayers and suits of their Clients How shal they know them to be in the number of true believers such whose prayers shal find audience in heaven surely they wil not as too many Advocates upon earth do undertake a promiscuous solicitation and intercession for all comers for Judas as well as Peter Hypocrites as well as Saints And if not so then they must be able to discern the spirits and to search the hearts of
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
this way gloriously manifested 1. In that God was pleased thus to dispence with his own Law In dispencing with his Law The Law was peremptory The day that thou eatest thereof thou shalt die the death Gen. 2.17 under that one particular menacing every transgression with death Now with this Law God being the supream Law-giver and so having power to dispence with his own positive and penall Lawes he dispenceth being content to accept that satisfaction which the Law required from the person of another This dispensation was an act of grace free grace God was no waies bound to admit of such a satisfaction by a Surety which the rigour of the Law exacted from the person of the offender 2. That God was pleased to indulge such a dispensation unto Men not to Angels For men not Angels God spared not the Angels which fell saith Saint Peter but cast them down to hell and delivered them into chaines of darknesse to be reserved unto Judgment 2 Pet. 2.4 Jude 6. Here is no relaxation but a strict execution of Justice upon them Not the like upon man To him God grants a dispensation a gracious dispensation moderating Justice with Mercy admitting such a Satisfaction for him not for the Angels 3. That God did not only admit this way of Satisfaction but himselfe finde it out In finding out this way This was his Act an act of his Wisdome God was in Christ reconciling the world to himselfe 2 Cor. 5.19 When men and Angels were at a losse neither of them could find out a way of satisfaction unto the Justice of God but by an eternity of punishment now God himself findeth out a way This was an act of Grace of speciall and singular Grace there being nothing else that could move God to it but his Grace Yet further 4. That God should put his own Son upon this Work 4. In putting his Son upon the work His Son his Naturall Son his own Image his onely Son his dear and welbeloved Son his second selfe that he should give him here was grace here was love unparalell'd love So God loved the world that he gave his onely begotten Son John 3.16 So how So as cannot be either paralell'd or expressed That he should give him and that not only to declare the way and means of Reconciliation by his Doctrine in his Life and to confirm it with his Blood in his Death which is the highest pitch that the Socinian reacheth but also to make Reconciliation as the Authour to the Hebrews hath it cap. 2. ver 17. And that by making satisfaction unto the Justice of God by giving his life a Ransome for us Surely never such an act of Grace as this Herein God commendeth his love to us that while we were yet sinners Christ died for us saith Saint Paul Rom. 5.8 Herein is love saith Saint John not that we love God but that he loved us and sent his Son to be the Propitiation for our sins 1 John 4.10 This act of God in giving Christ unto death for us how ever it was an act of Justice towards Christ yet it was an act of Grace towards us So the Apostle expresly holdeth it forth Heb. 2.9 That he by the grace of God should taste death for every man the grace of God towards the universality of his Elect for whose sake Christ was offered Henceforth then let the mouth of the Adversary be for ever stopped Christ's Satisfaction exalteth God's Grace Let not Socinians charge this upon us as they do that whilest we assert the Satisfaction of Christ we derogate and detract from the Grace of God Nay therein we advance and exalt it and that far above what ever they by their doctrine do or can do To give Christ to be a Surety for us is a greater act of grace then to give him to be a Teacher to us To give him to die for us in our room and stead is greater grace then to give him onely for a Guid to direct and lead us by his Doctrine and Example Yet further 5. In the fifth place Behold the Grace of God further exercised in the Application of this Satisfaction 5. In the free Application of this Satisfaction to some not others Where is it that God applyeth the death of Christ maketh it effectuall to one and not to another Surely this is no other but an act of Grace free Grace Let it then go for a most unjust and groundlesse imputation that Christ's Satisfaction cannot stand with the grace of God when as the one shineth forth so clearly so gloriously in the other Justification an act of grace notwithstanding this Satisfaction Alleg. But yet it will be said If such a Satisfaction hath been made and received how can Justification then be said to be an act of Grace free-grace So we find it held forth in Scripture Isai 43.25 I even I am he saith the Lord that blotteth out thy transgressions for mine own sake Being justified freely by his grace saith the Apostle Rom. 3.24 Now how can this be if such a Satisfaction be made Ans To this it is answered Still both these will stand well together God blotteth out our sins for his own sake and yet for Christ's sake The phrase excludes our merits not his merits No it is with his Blood that these sins are blotted out 1 John 1.7 Rev. 1.5 Again well may God be said to forgive sins for his own sake whilest he forgives them for his Son's sake in as much as Father and Son are both one One as in essence so in will and worke only differing in order of working Thus are they one in this act of Justification And thence is it that forgivenesse of sins is attributed sometimes to Christ Col. 3.13 Even as Christ forgave you And thus may we be said to be justified freely by Grace and yet through the merits of Christ So much we may learn from the Apostle in that place alledged Rom. 3.34 where he putteth them both together Being justified freely by his Grace through the Redemption that is in Christ Jesus The like again Ephes 1.7 In whom we have Redemption through his Blood the forgivenesse of sins according to the riches of his Grace And well may these stand together as being causes subordinate the one to the other God's grace the supreme and first moving cause Christ's Redemption the meritorious and procuring cause Thus are we said to be justified not onely by Grace but freely by Grace viz. in reference to us our merits not so to the merits of Jesus Christ Alleg. But it may be further said How Forgivenesse of sin standeth with this Satisfaction Supposing such a Satisfaction how then can sins be said to be forgiven That is the word in frequent use in Scripture In the Lords Prayer we pray Forgive us our Debts And so we finde Justification frequently called the forgivenesse of sins one part of it being by a Synecdoche put
the Prophet Isaiah hath it Isaiah 53.8 viz. the prison of the grave as the next verse explains it ver 9. he was highly exalted having a name given him above every name as the Apostle hath it Phil. 2.9 id est transcendent honor and dignity God the father having raised him from the dead set him at his own right hand far above all Principalities and powers might and Dominion Eph. 1.20 Putting all power into his hand All power is given unto me in Heaven and in Earth So he tells his Apostles Mat. 28.18 All power 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 All Authority Authority he had before He taught the people as one having authority saith the Evangelist Mat. 7.29 But now after his Resurrection his Authority was compleat and full All Authority was given unto him Which being ascended into heaven and set down on the right hand of the Majesty on high he exerciseth as a Vice-Roy a Deputy Governor under God his Father And this he doth 1. Generally universally over all Creatures 1 Universally over all Creatures in Heaven and Earth All which are upheld by the word of his power Heb. 1.3 Herein doth this our Mediator excel that Typicall Mediator Moses whom we may hear complaning of his charge Num. 11.14 I am not able saith he to bear all this people alone because it is too heavy for me But this doth our Mediatour by the word of his power his powerfull word as he created so he upholdeth all things continuing them in their beings ordering and governing them according to his good will and pleasure Here is his generall Government 2. But besides this he hath a more speciall Government which he exerciseth over mankind 2 Specially over mankind He is a Mediatour betwixt God and Men saith the Text The Mediatorship of Christ doth in some respect extend universally to all Creatures all which are given to him to dispose of at his pleasure But more specially it is exercised about mankind Now mankind is divided as you know into two ranks into two Worlds There is Mundus salvandorum Damnandorum The Elect world and the Reprobate world And to both these doth this Government of Christ extend Directly to the one obliquely and indirectly to the other 1. As for the Reprobate world of wicked and ungodly men 2 Over the Reprobate world of wicked men who were of old ordained to just condemnation for sin Christ ruleth over them or rather amongst them Rule thou in the midst of thine Enemies Psalm 110.2 exercising his Authority and power upon them even as he doth upon the Reprobate Angels hardning them restraining them over-ruling them subduing them judging them All these hee doth and shall do to Satan and his Angels and so in like manner to wicked and ungodly men who are subjects of Satans kingdome 1. Hardning them 1. Hardning them This in his just judgment hee doth giving them up unto a perpetuall obduration a finall impenitency So the Evangelist Saint John expounds that Prophecie of the Prophet Isaiah which he brings in as a Reason why the obstinate Jews could not beleeve on Christ John 12.39 40. Therefore they could not beleeve because Isaias said again he hath blinded their eyes and hardned their hearts c. Hee Who why even Christ himselfe So it followeth These things said Isaias when he saw his glory and spake of him His Glory the manifestation of his Majesty which shined forth in many passages besides his transfiguration here upon Earth This Isaias by his Propheticall eye foresaw even as Abraham is said to have done his Birth-day or the time of his abode in the flesh John 8.56 And foreseeing it foretold what he should do to the Jews who obstinately rejected him And the like judgement he still executes upon the like obstinate sinners hardning them by withholding his grace and giving them over unto Satan and their owne Corruption which by continuance through custome groweth to a Callus a brawnie obduracie and insensible hardnesse 2ly Restraining them bridling them 2. Bridling them so as that they cannot do what they would they cannot go beyond the lists and limits which hee appointeth them Thus dealt hee with Saul who before his conversion was a desperate persecutour breathing out threatnings and slaughter against the Disciples Acts. 9.1 Whilest hee was in his full careere posting to Damascus with letters missive to fetch up all that were of that way to bring them unto Jerusalem before the High-Priests Christ meeteth him in the way arrests him dismounts him stayeth his course restraineth his malice and changeth his heart Thus hath he a hooke in the nostrils a bridle in the Jawes of every Leviathan Bee they what they will what for power what for malice yet Jesus Christ restraineth them 3. And restraining their power and malice hee also Over-ruleth 3. Over-ruling them their counsels and indeavours making them subservient to his own designes turning them to his own praise and his Churches good So are wee to understand that somewhat obscure passage of the Psalmist Psal 76.10 Surely the wrath of man shall praise thee the remainder of wrath wilt thou restraine So doth Christ restrain or gird as the Originall hath it the wrath of his Enemies so keepeth it within compasse as that it shall not breake forth further then may serve for his glory and his Churches good giving his people occasion to praise him 4. And thus over-ruling them he also Subdues and conquers them 4. Subduing them Thou shalt break them with a rod of iron thou shalt dash them in peices like a potters vessell It is a prophecie concerning Christ Psal 2.9 The Lord at thy right hand saith the same Psalmist speaking of Christ sitting at the right hand of his Father ver 1. hee shall strike through Kings in the day of his wrath He shall judge among the Heathen he shal fill the places with dead bodies he shall wound the Heads over many countries he shall drink of the brooke in the way like a valiant and hardy Commander who being in the pursuit of his enemies as Calvin and others after him conceive of that expression he doth not sit down to take his repast but borrowing a little water from the brook in the way for his present refreshment followeth on the chafe untill he hath made a full and finall conquest of them Thus shall Jesus Christ deal by all his enemies and the enemies of his kingdome who will not submit to his government As for those mine enemies which would not that I should raign over them bring them hither and slay them before me Luk. 19.31 This will he do if not here yet at that last great and terrible day at which time Fifthly He shall judge them 5. Judging them This is he saith Peter to Cornelius which was ordained of God to be the Judge of quick and dead Acts 10.42 God hath appointed a day saith Saint Paul Acts 17.31 in the which he shall
judge the world in righteousnesse by that man whom he hath ordained viz. Jesus Christ this Mediatour betwixt God and men Then shall he take vengeance upon all his enemies Such is the Government which this Mediatour exerciseth over the Reprobate World To leave that 2. The Government of Christ as Mediatour is more directly over the Elect World 2 2. Christ a Governour more peculiarly over the elect world his own people who are given to him by God his Father To them is Christ a Mediatour after a peculiar manner and over them he exerciseth a peculiar Jurisdiction Even as it is said of Joseph Acts 7.10 Pharaoh made him Governour of Egypt and all his house Over Egypt in a generall but over his Family in a speciall and peculiar way Such is the Jurisdiction which God the Father hath committed to his Son as Mediatour a generall Jurisdiction over all creatures in Heaven and Earth but a speciall a peculiar Government over his House over his Church This Government he everciseth in divers severall acts I shall single out some of the principall 1. The first is in Gathering the Subjects of his Kingdom into one Body 1. Gathering them into his Kingdom Which he doth first in his Kingdom of Grace then of Glory 1. Of the former speaketh Caiaphas the High Priest in that notable prophecie of his John 11.51 52. where speaking he knew not what he foretels not without a divine direction how that Jesus should die for that Nation of the Jews and not for that Nation only 1. Of Grace but that he should gather together in one the children of God that were scattered abroad Elect Jews and Gentiles where ever dispersed they are gathered into one one fold one Church one mysticall Body and that as in Christ Ephes 1.10 so by Christ the Head of that Body Those whom God hath before time given unto Christ out of the world he in time gathereth them out of the world Which he doth first by delivering them out of the hands of their enemies as Zacharias hath it in his Song Luke 1.74 viz. Sin and Sathan And then bringing them into the bond of the Covenant according to that Promise Ezek. 20.37 causing them to submit unto his Government Thus doth Christ gather the Subjects of his Kingdome here This was his work when he was upon Earth O Jerusalem Jerusalem how often would I have gathered thy children It was the passionate expostulation of our blessed Saviour with and lamentation over that City Matth. 23.37 This he then assayed to do by those externall dispensations coming himselfe and sending his messengers to that people inviting commanding promising threatning And the like he still doth being himselfe in Heaven he setteth up his Standard upon Earth So runs that propheticall promise Isai 49.22 Behold I will lift up mine hand to the Gentiles and set up my Standard to the people Thus do Princes gather their people to themselves by setting up their Standards And thus doth the Lord Jesus gather his Subjects together by setting up his Standard viz. the Ministry of the word the preaching of the Gospel which holdeth forth Christ crucified Gal. 3.1 as the Royal Standard doth the Armes of the Prince This is the outward means which Christ maketh use of Which being accompanied with the secret concurrence of his Spirit it is now made effectuall unto that blessed end It now becomes a powerfull attractive to draw men unto Christ Thy people shall be willing in the day of thy power Psal 110.3 When Christ goeth forth accompanying his word with his Spirit this is the day of his power and now his people come and come willingly unto him This is that which Christ foretold that he would do John 12.32 If I be lifted up from the earth I will draw all men unto me And this he doth being lifted up first upon the Crosse then upon the Throne he draweth all men all belonging to the Election of grace whether Jewes or Gentiles bringing them home to himselfe to receive and acknowledge him as their Saviour and Lord to believe on him to be governed by him Thus he gathereth his Subjects into his Kingdom of Grace 2. And thus he shall gather them into his Kingdome of Glory 2. Of Glory To this end shall he send forth his Angels who with the sound of that great Trumpet shall gather together his Elect from the four winds from one end of heaven to the other as you have it Mat. 24.31 But of this again hereafer Here is the first Act of Christ's Jurisdiction in reference to his Church the gathering of it 2. Having gathered it 2. Ruling them he now ruleth and governeth it According to thy word shall all my people be ruled saith Pharaoh to Joseph Gen. 41.40 Such a Ruler is Christ in his Church Such was Moses the Mediatour of the Old Covenant This Moses whom they refused saith Stephen to the Jews him did God send to be a Ruler Acts 7.35 And such is the Mediatour of the New Covenant the Lord Jesus whom the Jews refused This Isaiah foretold concerning him The Government shal be upon his shoulders Isa 9.6 And the chief Priests and Scribes tell Herod building upon the like prophesie Mat. 2.6 Out of thee Bethlehem shal come a Governour that shall rule my people Israel Such a Ruler was and is this our Mediatour Not a temporall one as they dreamed No that he disclaimeth My Kingdom is not of this world John 18.36 Though in the world yet not of the world 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as some of the kindred of our Saviour are said to have answered the Emperor Domitian interrogating them concerning his Kingdome of what kinde it was not a Worldly not an Earthly kingdome say they 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but an Heavenly but an Angelicall kingdome Such is the Kingdome of Christ upon Earth A Spirituall Kingdome wherein hee ruleth and that both Outwardly and Inwardly 1. Outwardly appointing for them First Outwardly Ordering and Establishing it as the Prophet Isaiah hath it Isai 9.7 And this he doth by appointing Laws Ordinances and Officers in it and for it 1. Laws 1. Lawes and Statutes This do Soveraigns in their kingdomes Every one is a Lawgiver The scepter shall not depart from Judah nor a Lawgiver from between his feet till Shiloh come Genes 49.10 Such is the Lord Jesus in his Church a Lawgiver Yea the onely Lawgiver There is one Lawgiver saith Saint James James 4.12 And who that is the Prophet Isaiah will tell us Isa 53.22 The Lord is our Judge the Lord is our Lawgiver even the Lord Christ He it was that gave the Law at mount Sina though by the ministry of Angels His voice then shooke the Earth Heb. 12.26 and he is still the Law-giver under the Gospell That Law of Love which Saint James calleth the Royall Law Jam. 2.8 and Saint Paul saith it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The fulfilling of the Law Rom.
the office of his Mediatorship onely for man and not at all for the Angels Others more warily they distinguish There is a two-fold Mediation A twofold Mediation of Christ say they the one of Redemption or Reconciliation properly so called Mediatio duplex Alia Redemptionis alia Conservationis Tilen Syntag. de officio Christi Sec. 30. the other of Preservation or Confirmation Now as for the former of these say they it agreeth not unto the Angels Not unto the good Angels they needed it not having never fallen Nor to the evill Angels They indeed stood in need of a Mediatour as well as man but Christ did not undertake this for them So much himselfe insinuates Mat. 25.41 where he saith that Hell fire is prepared for the Divell and his Angels And Saint Jude speaking of them tels us that the Angels which kept not their first estate but left their own habitation God hath reserved in everlasting chains under darknesse unto the judgement of the great day Jude 6. Their fall being with a high hand in a presumptuous way without any previous Tentation it was irreparable irrecoverable Christ never intended them any benefit by his Mediation as Origen of old and some Anabaptists at this day hold In this sense Christ is a Mediatour onely to man-kind not to the Angels whether evill or good not a Mediatour of Redemption or Reconciliation properly so called And in this sense are we to understand the Text. Christ a Mediatour of Redemption onely to men Jesus Christ is Mediatour betwixt God and men yea and onely betwixt them viz. as a Redeemer a Propitiatour So the verse following explains it Who gave himselfe a Ransome for all This he did not for the Angels but for man-kind onely And so may that other Text alledged Heb. 2.6 expounded Hebr 2.16 be most fitly and properly construed Christ took not upon him the nature of Angels but he took on him the seed of Abraham Where the word in the Originall is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which properly signifieth apprehendere to sieze upon a thing to catch at it to lay fast hold upon it when it is going from a man Thus you shall find it used in the proper signification of it Mat. 14.31 where it is said that when Peter was ready to sink Jesus stretched forth his hand and caught him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word is the same Jesus took hold of him to save him And thus may it most aptly be rendred and construed in this place Christ took not hold of the Angels but the seed of Abraham he took hold of Angels and men being fallen they were all like Peter swimming in the same sea of misery sinking into the bottome of hell the gulfe of everlasting perdition Now the Lord Jesus he took hold not of the Angels but of man-kind 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hîc est vindecare sive asserere in libertatem manu injectâ Grotius ad loc Hyperius ad locum Vide Leigh Critica Sacra ad verbum suffering the one to sink and perish he redeemed and recovered the other So the word in that place is most genuinely expounded by Hyperius and Grotius and others And indeed the very Context leadeth us unto this sense In the verse fore-going it is said that Christ took the nature of man upon him our flesh and blood that he might deliver them who through fear of death were all their life time subject unto bondage This was the end of his Incarnation to save lost man-kind And this he did For verily he took not hold of the Angels but of the seed of Abraham Laying a strong hand upon the one to vindicate and recover their liberty not so on the other Herein Jesus Christ hath expressed his love unto man-kind more then to the Angels being a Mediatour of Redemption to the one not to the other But of Preservation and Confirmation Christ a Mediatour of confirmation to Angels without any danger that I know he may be said to be Thus is he a Mediatour to the good Angels This however they kept their first estate yet being created mutable creatures Quaevis creatura rationalis in puris naturalibus constituta errare ac peccare potest Aquin. Sum part 1. q. 63. Conclus they were subject to fall This some of them had done and the rest were not to be trusted So much we may learn from that passage Job 4.18 Behold saith he God put no trust in his servants and his Angels he charged with folly Though not with Actuall yet with Potentiall Folly He well saw what they were and how ready they might be to do what their fellowes had done if left to themselves though they were not as yet sinfull and miserable yet soon they might have been unlesse they were confirmed and upheld in that state by a power greater then their own And what power should that be but the power of him who upholdeth all things by the word of his power Hebr. 1.3 The power of Jesus Christ by him it was that they were created Col. 1.16 and by him they are upheld The good Angels have benefit by Christ Questionlesse the good Angels have a near and a mysticall relation unto Jesus Christ and are beholding to him though not so much yet as well as man-kind He is a common head to both both meeting together in him So that place of the Apostle is most genuinely expounded Ephes 1.10 That in the dispensation of the fulnesse of time he might gather together in one all things in Christ both which are in heaven and which are in earth even in him Angels in heaven and men upon earth make one mysticall Body meeting together in the same Head So Christ is called As the Head of man 1 Cor. 11.3 The Head of every man is Christ So of the Angels Colos 2.10 He is the Head of Principalities and Powers Hence is it that the good Angels are called the Elect Angels 1 Tim. 5.21 Now Christ is the Head of the Election None are elected but in him and for him Ephes 1.4 And thus they are stiled the Sons of God Job 1.6 2.1 38.7 Sons not by nature That is Christ's Prerogative who is the onely begotten Son of God John 1.14 3.16 But by grace the grace of Adoption and that also must be by and through Jesus Christ Ephes 1.5 And thus are they reckoned as a part of that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the generall Assembly the Catholick Church Heb. 12.22 And being so they must have some benefit by Jesus Christ viz. the benefit of Preservation and Confirmation By and through him they come to have a more perfect union with God And thus may we understand that very obscure Text of the Apostle Colos 1.20 expounded which Expositors are not a little troubled about Colos 1.20 It pleased the Father c. By him viz. by Christ to reconcile all things to himselfe whether they be things
able to restore the Image of God in man but he who was the Image the essential and substantial Image of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the expresse Image of his Father's Person as Christ is called Heb. 1.3 None able to reveal and make known the whole mind and will of God unto man but he he who was in the bosome of the Father and is the Word of the Father None able to ingratiate poor sinners with God his Father but he he who was the well beloved Son of God in whom the Father was wel pleased None able to make others Sons by grace the grace of Adoption but he that was the Son of God by nature by an eternall generation none able to performe that threefold office of a King Priest and Prophet to his Church but he In a word none able to effect the salvation of lost mankind but he Neither is there salvation in any other for there is no other name under heaven given among men whereby we must be saved Acts 4.12 No name no other Person or Power whereby salvation can be expected but only by and through the merit and Mediation of Jesus Christ He onely is able to perfome the office of a Mediatour Arg. 4. Again Arg. 4. There needeth no other Mediatour Other Mediator there needeth not He being so every wayes sufficient for all those services which belong to that office Able to satisfie for his people to pay all their debts to receive and present and their prayers and wants to reveal the whole mind of God to them In a word Able perfectly to saved those who come unto God by him Heb. 7.25 You see that it is so why it must be so For further illustration give me leave to clear an Objection or two Object 1. Moses is called a Mediatour Object 1. Is Christ the only Mediatour How then is this attributed to others in particular to Moses in that place fore-alledged Gal. 3.19 The Law was given in the hand of a Mediator meaning Moses Answer Others may be Ministers of the Word but not Authours of the Work of Reconciliation Ans To this is it answered Others may be Ministers of the word but not Authours of the work of Reconciliation Such was Moses an Internuncius an Intermessenger betwixt God the people And such are the Ministers of the Gospel whose office the Apostle sets forth 2 Cor. 5.18 19. They have the ministry the word of Reconciliation committed and given unto them Thus are they Ministers of the word but not Authours of the work This is Christ's peculiar But one Mediatour Object 2. Are not Saints and Angels Mediatours Object 2. But what say we to Saints and Angels Are not they Mediators betwixt God and men though not of Redemption yet of Intercession They being in Heaven pray for the Church upon Earth Do they not Answer Not Properly no not of Intercession Ans To grant this which in the general may not be denyed Saints and Angels in Heaven sympathizing with the Church upon Earth being members of the same mysticall Body they do earnestly desire the welfare of it Those blessed souls which being separated from their bodies have as yet received but a part of their glory and happiness they wait for the Redemption of their own Bodies And whilest they wish well to themselves they are not unmindfull of others who are yet in that militant state and condition upon earth through which themselves have passed being themselves come safe to shore they are not unmindful of those who are yet floating amidst the waves of this troublesome world Both Saints and Angels questionlesse do desire the welfare of all God's Elect the perfecting of his Kingdom of Grace here and the hastening of his Kingdom of Glory hereafter And these desires they may in their way represent unto God About this we will not contend with any adversary But what then shall we hereupon stile them and own them for Mediators Not so no not so much as Mediators of Intercession This I shal clear up unto you anon in the Application To which I shall adjourn it Obj. 3. But what say we to Saints upon Earth Obj. 3. Are not Saints upon Earth intercessors Are not they Mediators Do not they intercede for others Is not this both their liberty their Duty Surely they both may do it and must do it Moses in his time interceded for Israel yea for Pharaoh Samuel for Saul Job for his friends And Paul here in the entrance of this Chapter requires it from all I Exhort that Intercessions he made for all men v. 1 How then do we say that there is but one Mediatour betwixt God and Men Ans A Broad difference betwixt Christs Mediation and theirs A. to this it is answered There is a broad difference betwixt Christs Mediation his Intercestion and theirs They are indeed mutuall and humble suppliants one for another at the throne of grace Not presenting the prayers of others Not suing for any thing in their own names but in the name of Christ not in way of Merit but of Mercy All their confidence of obtaining their desires at the hands of God whether for others or themselves being in the alone Merit and Mediation of Christ as the Priests interceding was by the blood of the sacrifice which he offered up But now Christ in his Intercession for his people presents and tenders his own blood his own Merit unto God his Father by vertue whereof he impetrateth and obtaineth whatever he maketh suit for So as still he is the alone Mediatour properly so called Obj. 4. Is not the Holy ghost an Advocate Obj. 4. But yet in the last place Is this office peculiar unto Christ What say we then to the Holy Ghost doth not he come in as a partner with Christ in this his Mediatorship How else is it that each is stiled a Paraclete an Advocate So Christ is called 1 Joh. 2.1 We have an Advocate with the Father Jesus Christ the righteous And the same stile is given by Christ himself unto the Holy Ghost Joh. 14.16 I wil pray the Father and he wil give you another Advocate So again v. 26. cap. 15.26 16.7 In all which places the word in the Originall is one and the same 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Paraclete an Advocate An. The Holy ghost properly a Comforter An. For Answer to this know we that one word signifieth both an Advocate and a Comforter In the former sense it agreeth properly unto Christ in the later to the Holy ghost whose office it is to comfort the hearts of Gods people So our Translation there most fitly renders it a Comforter Rep. But the Holyghost is said to intercede for us So we have it expresly Rom. 8.26 Improperly an Intercessour The Spirit it self maketh Intercession for us A. True it doth so but how why by teaching the faithfull how to make their requests provoking them
to the duty of Prayer suggesting prompting dictating unto them what to pray directing them how to pray so as their prayers may be acceptable and prevalent stirring up secret and unexpressable grones affectionate desires in their hearts So the Apostle there explaineth himself The Spirit also helpeth our Infirmities for we know not what to pray as we ought but the Spirit maketh intercession or Request for us This doth the spirit not properly by Interceding for us but in us Because ye are Sonnes God hath sent forth the Spirit of his Son into your hearts crying Abba Father Gal. 4.6 This is the work of the Spirit thus as it were to form the prayers of the faithful for them and in them Which are Spiritual Conceptions conceived in the hearts of Chistians after a sort as the humane nature of Christ was in the womb of the Virgin by a supernaturall Operation of the Holy ghost Thus it as it were prayeth in them In the mean time Christ is the alone Mediator to whom the Spirit directeth them that so by and through him their prayers may find audience and acceptance These are obvious familiar truths and therfore I shal not any longer insist upon them That which now remains is only a word of Application which I shall direct only two wayes by way of Confutation Exhortation Vse 1. Confutation Of Primitive Angel-Worshippers By way of Confutation Censured and condemned be that Doctrine by whomsoever held forth which setteth up any other Mediatours besides Christ whether in stead of him or with him so as to make them either Corrivals or partners in this office This did some in the Apostles time In the very infancy of the Church they brought in Angels to be Mediatours So much we may take notice of from the Apostle who gives his Colossians an express Caveat concerning it that they should beware of them and their Doctrine Col. 2.18 Let no man beguile you of your reward in a voluntary humility and worshipping of Angels or consisting in Angel worship for so that later clause is fitly looked upon as being only exegiticall to the former added by way of explanation So it was Under a colour and pretext of Humility awful modesty as deeming it too high presumption for any to make their immediate addresses unto God they made use of Angels for their Mediatours presenting their prayers and services unto them that they might present them unto God Thus did they intrude into those things which they had not seen as it there followeth rashly undertaking to set up establish new Doctrines Laws concerning the Service of God beyond what is revealed in the Word And as is most probable adventuring upon curious speculations bold assertions touching the Orders Offices of Angels designing some to one imployment others to another giving them names accordingly Thus did they set up nother Mediators in stead of Christ so not holding the Head as the Apostle there goeth on not holding themselves unto Christ this one and only Mediator And the like hath the Church of Rome in succeeding ages done Of the Church of Rome which setteth up Saints Angels for Mediators bringing in a numberlesse number of Mediators So many Saints or Angels as there are in heaven so many Mediators say they True indeed thus far Christ is beholding to them they will allow him to be the head of that order Vide Calvin ad Textum Observa quod sicut unum Deum intelligit cum exclusione plurium fic unum Mediatorem Dei Hominum qui est Christus Jesus Estius Com. ad Text. The distinct ō of Mediators of Redemption and Intercession the chief and principall Mediator but not the onely So some of them go about to elude this of the Apostle in the text There is one Mediator True say they Vnus sed non solus One but not only one An ill glosse corrupting a good text So it will soon appear to be shall we but apply it to the former part of the verse There is one God What One but not Only one This they themselves will be ashamed of and may as well bee of the other Others of them and that the greatest part not daring to own so grosse an error think to salve the matter by a distinction There is one and but one Mediator say they viz. of Redemtion but others may bee and are Mediators of Intercession But neither will this subterfuge ought avail them as will appear from this text which if we look about it duly considering the circumstances will be found to speak of Christ in both these respects as a Mediatot both of Redemption and Intercession The former is made good from the verse next following where the Apostle maketh mention of Christs giving himselfe a Ransome for all men In that a Mediator of Redemption And the later from the verses preceding where the Apostle exhorting Christians to the duty of prayer to pray for all men he presseth it upon this ground For there is one Mediator one who is ready to receive and present the prayers of those who make their addresses unto God by him One Mediator of Intercession So as in both respects he is said to be one and but one But one Mediator the Man Christ Jesus who is Mediator both of Redemption and Intercession Other Romish distinctions Estius ad loc Cor à Lapide ad Text. Vide Cham. Panstrat de Mediatore lib. 8. cap. 6. sec 9. Others who would be thought more acute they seek relief from other distinctions Christ is Mediator say they Excellenti ratione by way of eminency after a more excellent manner Others are so only Participatione imperfectâ ratione by way of participation in a more imperfect way He the principal Mediator they ministeriall he primarie they secondary he Immediate they Mediate He as an Advocate they only as soliciters He onely cometh unto the Father Immediately by himself Interceding for all and impetrating grace by vertue of his own merits As for Saints they intercede for us not by any right or merit of their own as claiming ought in their own names but in the name through the merit and mediation of Christ To this purpose they bring in their devout Bernard Bernard Serm. de B. Maria citat per C. Lap. ad Text. who in one of his Sermons insinuates that Saints are not to be called Mediators betwixt God and men but rather Mediators to the Mediator viz. unto Christ This saith he do we stand in need of Opus est Mediatore ad Mediatorem We have need of a Mediator to make way for us to our Mediator viz. Christ Upon which account it is saith Lapide that some of their own Doctours have been so scrupulously cautious Atque hâc de causâ Catholici nonnulli satio scrupulose cavent ne Mediatoris nomen alteri tribuant quà m Christo C. Lap. ad Text. as that they would not have the
men which being God's peculiar as Scripture appropriats it Thou even thou onely knowest the hearts of the children of men 1 King 8.39 I the Lord search the heart Jer. 17.10 cannot be communicated to any creature in earth or heaven Upon this account we receive this Doctrine of the Chruch of Rome which directs us to other Mediatours besides this one the Lord Jesus which they do even as those Hereticks in the Apostles time did under a shew of humility It is too high presumption say they to come unto Christ immediately without the intervention of some other intermediate Mediatours Not so say we seeing Christ inviteth nay commandeth us to come unto himself upon all occasions Come unto me ye that are weary and heavy laden Mat. 11.28 So again Joh. 7.37 If any man thirst let him come unto me not go to the streams and rivulets but to the fountain Now to hearken to this Invitation and to obey this command can be no presumption nay not to do it out of what principle soever it be wil be found not a little derogatory unto Christ and this office of his as if he were not a compleat and sufficient Mediatour or as if there were not by this new and living way a free accesse unto him and unto God by him Vse 2. Instruction Know we no other Mediatours Not of Redemption Vide Chamier Panstrat de Mediatore lib. 8. cap. 1. sec 6. Away then with all these dreams and fancies As for us to close up all with a word of Instruction or Exhortation Know we this Mediatour and no other but him no other Mediatour of Redemption This also Papists may be charged to do whilest they cry up the merits of Saints daring to present them unto God begging remission of sins grace and mercy for by and through them What is this but to make them Mediatours of Redemption as sharing with Christ in the work of Satisfaction For us take we up the resolution of that dying Cardinall Bellarmine I mean who not daring to dye in that faith wherein he had lived and for which he had so eagerly contended professed to repose his confidence Totam in solâ wholly and alonely in the mercy of God and merits of Jesus Christ As for our own merits or the merits of any other renounce them disclaime them trample upon them Knowing who it is whom God hath designed and appointed to be our Mediatour even the Man Christ Jesus know we none but him To him give all the Prophets witnesse that through his Name whosoever believeth on him shall receive remission of sins Acts 10.43 And to him let every of us give a reall Testimony by receiving him and resting upon him as our alone Saviour and Redeemer that so through the All-sufficiency of his merit applied unto us by and through faith we may obtain Remission of sins and Reconciliation with God This is an honour which is peculiar unto Jesus Christ let not us go about to rob him of it by making others sharers and partakers with him in it Know we no other Mediatour of Redemption Nor yet of Intercession Nor yet of Intercession As for Saints and Angels let Papists cry up them and cry unto them For us let us in this case say of them as the Heathen once did of his Petigods Contemno minutos istos Deos modò Jovem propitium habeam So long as he had his Jupiter to friend as for them he regarded them not Thus so long as we may have our Jesus propitious to us let others make use of Saints and Angels that will Let us ever have recourse to him and to God by him As for other Mediatours we may cry unto them and they not hear as it was with that man in the Gospel who came at midnight to his neighbours house to borrow bread for the entertaining of his unexpected guest it is Augustines observation August de temp and it is a witty one he found the whole Family asleep Nullus de janitoribus respondet None of the Porters none of the Servants none of the Children make him any answer Onely the Master of the house he heareth he openeth and gave him that which he came for Thus men may knock long enough at the gates of heaven before they receive any answer whether from Angels or Saints Gods Servants or Children Onely the Lord Jesus the Master of the family he neither slumbers nor sleepes And therefore to him direct we our prayers Ever making use of the Mediation of this our Mediator Coming unto him and to God by him In both making use of that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that holy confidence and boldnesse which he hath purchased for us by his blood So coming now shal our persons prayers prayses all other our Services find a gracious acceptance with God his Father and our Father To whom with Son and Holy Ghost be Praise Honour and Glory now and for ever Amen FINIS Mystical Implantation OR The great Gospel Mystery of the Christian's UNION and COMMUNION with and CONFORMITY TO JESUS CHRIST Both In His DEATH And RESURRECTION Opened and Applyed As it was lately delivered to the Church of God at great Yarmouth By JOHN BRINSLEY Minister of the Gospel and Preacher to that Incorporation 1 COR. 2.2 I determined not to know any thing among you save Jesus Christ and him crucified PHIL. 3.10 That I may know him and the vertue of his Resurrection c. LONDON Printed by T. Maxey for Ralph Smith at the Bible in Cornhil neer the Royal Exchange 1652. To all that love the Lord Jesus Christ in sincerity Specially THOSE in the Town of Great YARMOUTH GRACE and PEACE Much esteemed in the Lord I Have heretofore put into Your Hands some few and small Treatises the leaves whereof were of like use with those of the Tree of Life in the midst of the New Jerusalem Revel 22.2 serving to heale the Nations to cure some of those spirituall Distempers which in these times of common contagion have broke in upon the Body of this Church in many parts of it both infecting and indangering of it Here I present you with a taste of some of the Fruits of the same Tree some of the Benefits issuing to the Beleever from Jesus Christ A Subject which my own soul hath fed upon not without inward Complacencie and contentment My hopes are you shall finde the like in the perusall of this Tractate which is now made publick as for the furtherance of the work of Grace in you so to let the World know that in the course of my Ministry I have not made Controversie my Work Onely I have now and then dealt with it as the Physician doth with his Medicines and God with his Tryals which they make use of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Pet. 1.6 when and where need is Well had it been for the Church of God in this Nation had there never been occasion for me or any other to have