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
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
Office viz. In his secret purpose and Decree 2. Being thus Elected to it he was also furnished for it Furnished for it Furnished with all requisite Ans 2 Qualifications for the discharge of it So it there followeth Behold my Servant whom I uphold mine Elect one c. I have put my Spirit upon him Isaiah 42.1 that is fitting him for that office to which he was Elected 3. Being thus elected to it and furnished for it he was Invested in it Invested in it This are we to Ans. 3 understand by those phrases even now named of Gods giving his Son John 3.16 His sending his Son Galat. 4.4 Each importing the Investiture of Christ into the office of his Mediatorship Here is the manner of this his calling to this office He was thus designed to it furnished for it Invested in it All which may be conceived to be comprehended in that one word Anointing All comprehended in the word Anointing From whence this our Mediator is called by the name of Messiah or Christ Thou art Christ it is the Divels confession Matth. 16.16 And the Christ We have seen the Messia which is being interpreted The Christ Joh. 1.41 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And the Christ of God Luk. 9.20 i. e. One Anoynted of God Anointed by way of Designation Qualification Inauguration All these three wayes was David Anoynted Thus was David Anointed First by way of Designation Of this we may read 1 Samuel 16.13 Where the story informes us How he was Anointed by Samuel He tooke the horn of oyle and Anoynted him in the midst of his Brethren By that ceremony designing him to the Kingdome And being thus designed to it he was Qualified and furnished for it So it there followeth And the Spirit of the Lord came upon David from that day forwards id est God did indue him with Heroicall gifts in an extraordinary measure and manner as wisdome Magnanimity Courage Grace Holinesse And being thus designed to it and furnished for it then was he Inaugurated and Invested in it And that by a second Anointing in the presence of the people of which we may read 2 Sam. 2.4 Thus was David Anointed And herein may we look upon him as a lively Type of Jesus Christ David herein a Type of Christ the Anointed of the Father Who being after the like manner first designed to this office of his Mediatorship before he undertook it he was then Qualified for it This is that which Peter tells Cornelius and his company Acts 10.38 God Anoynted Jesus of Nazareth with the Holy Ghost and with power Thus was he Anointed with the Holy Ghost The Spirit of the Lord is upon me because the Lord hath anointed me Isaiah 61.1 Anointed him by a large effusion of the Spirit upon him after an extraordinary measure and manner God even thy God hath anointed thee with the oyle of gladnesse above thy fellowes saith the Psalmist Psalm 45.7 Speaking of the Messiah Of whom Saint John telleth us that God gave not the Spirit by measure unto him John 3.34 This is the Spirit given to all other of the Saints of God unto every one of us is given grace according to the Measure of the gift of Christ Ephes 4.7 But not so to Christ To him not by measure that is plentifully abundantly It pleased the Father that in him should all fullnesse dwell Col. 1.19 that is all Perfection of grace wisdome goodness mercy Thus was he Anointed with the Holy Ghost And with Power Having both 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 given to him might and Authority Christ the Power of God saith the Apostle 1 Corinthians 1.24 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 All power is given to me in heaven and in Earth saith our Saviour Matthew 28.18 Thou hast given him power over all flesh John 17.2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Authority Thus was he anointed furnished with all Qualifications requisite for the discharge of this his Mediatorship And being thus furnished for it now was he invested in it put upon the undertaking and executing of it Of his Propheticall office The Lord hath Anointed me to preach good tidings unto the meek he hath sent me c. Isaiah 61.1 Of his Priestly office The Lord hath sworne and will not repent Thou art a Priest for ever Psalm 110.4 Of his Kingly office The Lord said unto my Lord sit thou at my right hand untill I make thine enemies thy footstoole Psalm 110.1 Which three are the parts of his Mediatorship Thus was the Messiah called to this office Designed to it furnished for it Invested in it All three comprehended under the word Sealing Which three we may again in like manner conceive to be couched under that other word of Sealing Him hath God the Father sealed John 6.27 Sealed 1. by way of Destination Thus do men sometimes set their markes or seals upon things which they design and intend for some speciall use And thus was the Lord Christ Sealed by God his Father with the seal of his Eternall Predestination That Seal which the Apostle speaketh of 2 Tim. 2.19 The foundation of God remaineth sure and hath this seal God knoweth who are his Thus are all Gods Elect Sealed having an irrevocable decree passed upon them whereby they are Sealed up unto Eternall salvation being predestinated unto life And thus was Christ the Head of the Election sealed predestinated unto this his office of Meditatorship 2. Sealed by way of Qualification Thus are Agents and Ambassadors said to be Qualified by the Seal of the Prince or State that sends him which giveth them Credit and Power to act in their Name so as they are thereby known to be what they are where ever they come And thus hath God the Father sealed his Son Christ by putting his own Image upon him communicating to him the fulnesse of his Spirit Anointing him with the Holy Ghost and with power which is as it were Gods seal whereby Christ was known to be the Messiah the true Mediator And 3. Sealed by way of Investiture Thus are publick officers invested in their places by receiving their commissions under seal which give them Authority to execute that office to which they are called And thus hath God the Father Sealed his Son Christ Authorizing him to undertake and execute the office of a Mediator Thus was this our Mediator called to this office Here is the manner of his calling Question 3 Question But When was he thus called to this office When Christ was called to this office There is the 3d Enquirie To which I shall return Answer briefly Ans He was called to this office Before time Answer Before time In time 1. Before time in respect of Destination He was predestinated hereunto from all Eternity Yea in some sense he may be said to have been a Mediator from Eternity viz. in the businesse of Election So much we may learn from the Apostle in that known place Eph. 1.4
of ver 17. miraculous works wrought by the power of God for the confirming of their Doctrine And of such use were those unparalell'd works wrought by Christ himself They were a strong confirmation to his word carrying with them a strong conviction leaving unbelievers without excuse and aggravating their Infidelity So our Saviour presseth it upon the Jews in that place fore-named Joh. 15.24 If I had not done among them the works which no man did they had not had sin They might then have had some plea some excuse for their Infidelity their rejecting him and his doctrine How ever their sin had not been so hainous as now it was This Testimony added to the former rendred their infidelity both inexcusable and damnable Thirdly By his Blood 3. By his Blood Thus he also confirmed his Doctrine taking his death upon it sealing the Covenant with his Blood Thus were Covenants anciently ratified and confirmed by Sacrifices Psal 50.5 with Blood Thus was that Old Covenant made betwixt God and his people as I shewed you even now with the sprinkling of Blood Exod. 24.8 And Moses took the Blood The Old Covenant made with Blood and sprinkled it on the people and said Behold the Blood of the Covenāt which the Lord hath made with you In imitation wherof the Heathens afterwards made their Covenants after the same manner Thence came the word Sanctio a Sanction as some conceive it à Sanguine from Blood which was used in the making of it A mystical ceremony betokening the constancy and stability required in keeping of the Covenant specially Covenants made with God which ought to be even to the shedding of blood loss of life As our new Annotation explains it in the place last named Or as others importing a Commination Grot. Com. in Mat. 26.18 or execration against him that should violate such a Covenant viz. that his blood should be shed after the same manner Even as the story tels us of Saul 1 Sam. 11. Engaging the people to a just revenge of that reproachful affront offered by Nahash the Ammonite to the men of Jabesh-Gilead when he required them to put out their right eyes before he would make a covenant with them He took a yoake of oxen saith ver 7. and hewed them in pieces and sent them through all the Coasts of Israel by the hand of the Messengers saying Whoseever cometh not forth after Saul after Samuel so shall it be done unto his oxen viz. they should be hewed in pieces after the like manner The like signification probably there was in this Ceremony of blood used in covenants to intimate what they deserved who should violate them viz. to have their blood shed Thus was that old Covenant made And thus was this new Covenant So is the new Covenant made It was ratified after the like manner with blood Only with this difference That was confirmed with the blood of Beasts this with the Blood of the Mediator as the Apostle observeth it Heb. 9.12 c. To this end among other it was that Jesus Christ shed his Blood upon the Cross for the ratifying that Covenant wherof he was the Mediator So much we may learn from himselfe Mat. 26.28 where in the Celebration of his last Supper taking the Cup into his hands which was a Sacrament of his blood afterward to be shed upon the Crosse This saith he is my blood in the new Testament or Covenant And thus elsewhere we finde the Blood of Christ called the Blood of the Covenant So you have it Zach. 9.11 where the Prophet speaking of those deliverances Temporall and Spirituall which poor captives should receive by the Messiah As for thee saith he by the blood of thy Covenant I have sent thy prisoners out of the pit where is no water That Blood of the Covenant was the Blood of the Messiah whose Covenant is by Blood as the margin there readeth that place And so again Heb. 10.29 and 13.20 the Apostle speaking of the Blood of Christ he calleth it the Blood of the Covenant the Everlasting Covenant id est the Blood of Christ wherby the new Covenant was ratified and confirmed So it was and that both on our part and Gods part On our part in the wayes aforesaid minding us how stable we ought to be in the Covenant of our God how we ought to resist even unto Blood if God call us to it striving against sin Heb. 12.4 And what we shall deserve in case we shall violate that Covenant On Gods part assuring us of the performance of the Covenant Which last I conceive without any prejudice to what hath been already said may be looked upon as most properly and peculiarly intended by the Apostle in that place forealledged Heb. 7.22 where he calleth Christ the Surety of this better Covenant Pareus Com. ad loc viz. Quia novum foedus sanguine morte suâ obsignavit as Pareus explains it Because he hath sealed the New-Covenant with his Blood taking his death upon it Therby assuring unto beleevers the performance of all those promises which he had made to them in the name of God his Father Here is a third Insurance 4. The fourth and last is the Spirit 4. By his Spirit This is yet a further witness So Saint John maketh it in that known but obscure place 1 John 5.8 There are three that bear witnesse in Earth the Spirit and Water and Blood What he means there by water and Blood I have shewen you before from the sixth verse which I fell with by the way By the one is understood the benefit of Justification purchased by the blood of Christ By the other of sanctification an effect of his Spirit which is compared to water for the cleansing purifying qualitie of it Now to these the Apostle joyns also the Spirit as giving yet a further Testimony It is the Spirit that beareth witnesse saith the sixth verse there Not but that the Blood and the water bear witnesse also The Blood of Christ shed upon the Crosse and sprinkled upon the Conscience of the Beleever that sealeth up the Covenant to him And so doth the work of Grace the work of Sanctification wrought in the heart by the Spirit But besides this there is yet another witness which is the witnesse of the spirit viz. an Immediate work of the same spirit of Christ sealing up the covenant of grace unto the soul and conscience of a beleever assuring and perswading him of Gods performance of the conditions of his part The witness of the Spirit what This is the witnesse which the Apostle spea of in that known place Rom. 8.16 The spirit it selfe beareth witnesse with our spirits that we are the children of God The spirit beareth witnesse concerning our Adoption with our Spirit or to our Spirit the Original wil bear either 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And this it doth not only mediately by the work of it by making a real and
given Grace according to the measure of the gift of Christ saith the Apostle Eph. 4.7 Grace both Common and saving Common Graces Common grace gifts inabling men for speciall services Of these speaketh the Apostle there When he ascended up on high he led captivity captive and gave gifts unto men ver 8. Meaning therby those extraordinary gifts the gifts of the Holy Ghost bestowed upon the Apostles and others in the infancy of the Church The like office he still performeth unto his Church giving gifts unto men inabling his Ministers and others for the performance of those offices and services which he calleth them to in his Church and private Christians for the managing of those states and conditions which he sets them in Every one hath his own proper gift one after this manner and another that 1 Cor. 7.7 And as common so Saving Grace Saving grace That hath Christ for the dispencer of it Being himselfe the fountain of Grace full of Grace It pleased the Father that in him should all fulnesse dwell Col. 1.19 fulnesse of Grace Hee dwelt among us full of Grace John 1.14 He conveyeth of that his fulnesse unto others even to all the subjects of his kingdome Of his fulnesse we have all received and grace for grace Joh. 1.16 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Grace upon Grace one Grace after another Even as Josephs brethren and kindred received a first and a second supply from his store So do Gods Elect receive from their Joseph the Lord Jesus a first and a second grace First the Grace of Justification then of Sanctification First prevenient then subsequent Grace First converting then confirming grace One grace after another and one degree and measure after another Thus is Christ the dispencer of gifts 2. As of Gifts so of Honours 2. Honours To as many as received him he gave power 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dignity priviledge to become the sons of God John 1.12 He hath made us Kings and Priests unto God and his Father Rev. 1.6 3. And 3ly As gifts and Honours so Rewards 3. Rewards Behold his reward is with him and his work before him saith the Prophet speaking of the Messiah Isa 40.10 and 62.11 Behold I come quickly and my reward is with me Rev. 22.12 He is that Steward spoken of in the Gospell who by the appointment of the Lord of the Vineyard giveth to every one of the labourers their peny Mat. 20.8 9. What ever services any shall here do unto God his Father Jesus Christ will see they shall not go un-rewarded What lesser service then a Cup of cold water the least act of charity that may be yet even this given unto a Disciple in the name of a Disciple for God's sake it shall not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in no wise lose his reward Mat. 10. last This Christ hath undertaken and this he will performe if not here yet hereafter at that great day of Retributions The Son of man shall come in the glory of his Father with his Angels and then shall he reward every man according to his works Mat. 16.27 Every man both good and bad Then shall be that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of which the Apostle speaketh Rom 2.6 The Revelation of the righteous Judicature of God when the Lord Jesus being constituted and appointed of God to be the Judge of quick and dead Acts 10.42 shall render unto every man according to his deeds To them who by patient continuance in well doing seek for Glory Honour and Immortality Eternall Life Rom. 2.7 8. This is the reward which God the Father hath put into the hands of his Son Christ as Mediatour to bestow upon all his Elect Thou hast given him power over all flesh that he should give eternall life to as many as thou hast given him saith our Saviour to his Father John 17.2 And this he will performe I give unto them eternall life saith he speaking of his sheep John 10.28 Thus will he crown his own grace with glory giving to every one of his Subjects whom here he hath made Kings unto God his Father a Crown When the chiefe Shepherd shall appear ye shall receive a crown of glory that fadeth not away 1 Pet. 5.4 Henceforth is laid up for me the crown of righteousnesse which the Lord the righteous Judge shall give unto me at that day and not to me onely but to all that love his appearing 2 Tim. 4.8 This shall Jesus Christ then do as Mediatour betwixt God and men And this is the last Act of his Mediatorship this act of Judicature which having performed then shal he surrender up the Kingdom unto God his Father as the Apostle tels us 1 Cor. 15.24 viz. his Oeconomicall Kingdom as it is called As for his Naturall or Essentiall Kingdom which he hath as God this he shall enjoy in common with his Father and Spirit unto all Eternity But his Oeconomicall Kingdom which he hath as Mediatour this as he received it from God his Father so having finished that last Act he shall resigne it up unto him again And thus have I now at the length brought you to the top of this mysticall Ladder leading you by the hand from staffe to staffe shewing you the severall acts of Christ's Mediatourship his severall transactions betwixt God and men That which now remains is that I should look back again reflecting upon what hath been spoken touching this so excellent a Subject by way of Application But before I come at that there are yet two Questions Two Questions resolved which meeting me in the way call for Resolution each taking its rise from the Text the one about the Object and the other about the Subject of this Mediation 1. Whereas it is here said that Christ is Mediatour betwixt God and men it is demanded whether onely betwixt them 2. Whereas it is said that this Mediatour betwixt God and men is the Man Christ Jesus it is questioned whether he be his Mediatour onely according to his humane nature as man Take the Answer to both with as much brevity and clearnesse as may be Question 1 Quest 1. Is Christ Mediatour onely betwixt God and men Is Christ Mediatour onely betwixt God and men what say we to the Angels Have they no snare in no benefit by this his Mediation Answer Ans To this it is answered variously Divines not being agreed about it Some wholly exclude them appropriating the benefit of this Mediation Whether Angels have no benefit by this Mediation only to mankind they shut out the Angels from having any thing to do with it In favour of which opinion they bring in this of the Apostle in the Text which setteth forth the Object of this Mediation to be mankind men not Angels And to this they add that to the Hebrews cap. 2.16 where it is said that Christ took upon him not the nature of Angels but the seed of Abraham Intimating that he took upon him
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
far from mortifying of them When men shall leave sin being enforced so to do through the sense of some present inconvenience or through the clamorousnesse of an accusing conscience or meerly through fear of punishment temporall or eternall this is but a counterfeit Mortification True Mortification must be a voluntary action not Involuntary nor yet Mixt. I call that a mixt action which is partly voluntary and partly involuntary As in that fore-named instance of the Seaman casting his goods over-board Mortification altogether voluntary which he doth partly with his will and partly against it This must be altogether voluntary Not but that there may be some reluctancy betwixt the flesh and spirit about this work Such a reluctancy we find in the humane nature of Christ about his naturall death When he saw that bitter cup coming towards him he passionately deprecates it in that thrice repeated Petition Father if it be possible let this cup passe from me Mat. 26.39 yet was his death a true voluntary death So in the Christian's death unto sin there may be a reluctancy betwixt the flesh and the spirit Notwithstanding some reluctancy in the flesh and yet the action a voluntary action An action is said to be voluntary or involuntary according to the superiour faculties of the soul not the inferiour If the reasonable part be consenting the action may be called voluntary though there be some reluctancy in the sensitive appetite Thus in the Christian in whom there is nature and grace flesh and spirit an unregenerate and a regenerate part if the superiour and better part be willing and that will not a velleitas but a volitio not a wishing but a willing an advised deliberate will with full consent of the inward man now though there be some reluctancy in the flesh in the unregenerate part yet may this be said a true voluntary act And is our Mortification such Can we say with the blessed Apostle Rom. 7. ult that However with our flesh we serve the law of sin yet with our mind we serve the Law of God Delighting in it after the inward man ver 22. So that we are dead to sin according to the inward man the regenerate part If so now though we find a Law in our members rebelling against the Law of our minds yet be not discouraged this in God's acceptation shall go for true Mortification a true death unto sin In as much as it carrieth with it this resemblance of the death of Christ which was a voluntary death Thirdly 3. Resemb A violent Death The Death of Christ was a violent death though voluntary yet violent Violent because not naturall He did not die alone but was put to death So saith Saint Peter 1 Pet. 3.18 He was put to death in the flesh 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In course of nature Christ might have lived many a year upon the earth when he was crucified being then but about the three and thirtieth year of his age His death was a violent death He was brought as a lamb to the slaughter Isai 53.7 The materiall Temple did not fall down alone it was pulled down And so was the mysticall Temple of Christ's Body Destroy this Body John 2.19 And herein again was his death a true pattern of the Christian's Mortification his dying unto sin which is both voluntary and violent Voluntary in respect of the Person but violent in respect of the Sin Not when sin dieth alone but when it is put to death and that whilest it might yet live longer It is nothing to die to sin when sin dieth to us in us Herein lieth as I may say the life of this death herein is the truth of Mortification when a man as it were layeth violent hands upon his sins cutteth them off being yet in their flower strength vigour not when they die for age When he pulleth up these weeds not when they wither of themselves So much is insinuated in these fore-named expressions of mortifying of crucifying the flesh the body of sin c each importing a violent death Such is the death of sin in the Christian a violent death Another touchstone for Mortification Applic. And is it so Here then we have another touch-stone whereby we may discover a great deal of false and counterfeit mortification in the world Many have left their sins who have not mortified them No if their sins be dead they died a naturall death they died alone As for them they were so far from offering violence to their lusts from putting them to death that they would willingly have saved their lives if it had lyen in their power And being dead they follow them to their graves as they do their dear friends mourning and lamenting over them that they must part Thus doth the aged Adulterer part with his inordinate lust Rom. 4.19 being now gray-headed and his body dead as it is said of Abraham's he leaveth the tricks of his youth as he counts and calls them But no thanks to him they have left him His sin dieth according to the course of nature dieth for age And thus a man that was intemperate in his youth which yet is not ordinary sometimes he becometh sober and abstemious in his age But what is the cause of it why the reason inducing him to it is no other then that which old Barzillai gave unto David why he was not willing to follow the Court 2 Sam. 19.34 He was now grown old so as he could not discern betwixt good and evill he had no taste in that he eat or in that he drunk Upon the like ground the aged sinner leaveth his intemperance Time having snowed upon his head and plowed upon his forehead he cannot now find that sweetnesse that delight in his sin which formerly he did And upon this account they two part Sin dying to him not he to his sin Now here give me leave Applied to aged sinners I beseech you to make bold with every hoary head every wrinckled face that heareth me that looketh upon me this day and put you upon the triall a little whether you be truely dead to sin or no. It may be your sins the sins of your youth and you are parted but let me ask you the question Vpon what terms did ye part Whether did you forsake them or they you Which is it that standeth chargeable with this desertion Which was it that gave the bill of divorce to the other you to your lusts or your lusts to you Your sins are dead but what death died they A naturall or a violent death If the former that is no true Mortification For all this you may yet be alive to your sins though they be dead to you Hence is it that late repentance in an aged sinner is alwayes looked upon as suspicious and seldome found to be true because that sins then die alone without any violence offered to them Enquire how our sins died whether a
naturall or violent death Christians you cannot be too jealous too suspicious of your selves in a matter of so great consequence as this Too credulous you may easily be too cautelous ye cannot And therefore if some sins be dead within you impannell a Jury call a Coroners enquest upon them in your own souls and make enquiry how they came by their death Whether they died a violent or a naturall death Search what wounds they have received and whether they were deadly wounds or no. Enquire what weapon it was that slew them whether the Sword of the Spirit that two edged Sword the Word of God What purposes what resolutions have been taken up and levelled against them What prayers and tears have been spent upon them If you find not these signes you may give in your verdict that they died a natural death which is no true Mortification in as much as it doth not carry the similitude of the death of Christ in this particular which was a violent death What to be done when some sins are dead alone Quest But here happily some may say In this case what shall wee do finding our sins to be dead alone in what way shall we now attain unto true Mortification Ans 1. To this I shall answer in a word 1. Bury them out of sight 1. If they be dead then bury them Bury them out of the sight of God and out of the sight of your consciences and that by suing forth the pardon of them in the Name of Christ never resting untill God hath been pleased to cast in a Quietus est into your bosomes assuring you that as they are dead to you so they are dead to him and shall never rise up in judgement against you If they be dead bestow your prayers upon them for the covering of them So doth David upon the sins of his youth which he desireth God not to remember Remember not the sins of my youth Psal 25.7 Bury them 2 2. Cast stones upon their graves And bury them as the use is to bury those whom we call Felones de se those who are their own executioners make away themselves Drive a stake through them and cast stones upon their graves Shew your detestation of them after they are dead If your sins be dead already so as you cannot take vengeance on them as you desire yet deal with them as the souldiers dealt with our Saviour John 19.32 33 34. who when they came and found that he was already dead and so had prevented their intentions in breaking of his legs according as the custome was they pierced his side and let out his heart blood to make him sure for reviving again Or as those enraged persecuters in the Marian dayes dealt with that man of God that renowned Confessour Martin Bucer who being long before dead and buried and so out of the reach of their malice they took up his bones and burnt them taking vengeance as they thought upon his Relicks After the like manner let aged sinners deal with their sins Are they dead by the course of nature and so have prevented your mortifying of them your breaking of their bones yet pierce the pericardium of your own souls pierce your own hearts by true and unfeigned repentance for them letting out the life blood of them working your hearts to an utter abhorrence and detestation of them making them sure for ever reviving again And take vengeance upon the relicks the remainders of them You are dead to such or such a sin as touching the outward act never rest till you be dead to it also as touching the inward affection till you have brought your hearts to this frame and temper that you cannot think of the sins of your youth without abhorrence and loathing of them and your selves for them Thus deal with those sins that are dead already 3. Fall upon those which are alive 3. As for those which are yet alive fall upon them speedily bringing them forth to execution There is no naturall man but hath some sin or other still ruling and reigning in him As in an aged sinner in whom many other sins are dead yet it may be covetousnesse liveth for that sin many times begins to live when many other sins begin to die or malice liveth and reigneth in him c. Now if you would be avenged of your sins execute the Survivour As in a treasonable conspiracy which is not detected till long after the plotting and acting of it the surviving traitour suffereth for all the rest So let it be here Your sins have conspired against you sought your ruine and destruction all your dayes This it may be hath been hid from you you have not been aware of it and so have walked upon the pits brink the brink of hell not fearing any thing and so let your sins alone But now arise for the Philistins are upon you Behold the traitours your lusts they are in your bosome Thereof happily some are dead but bring forth the Survivours let them suffer for the rest let not them also go in peace to their graves If covetousnesse or malice or any other sin be yet alive make sure it die a violent death This will onely minister comfort unto you that you are truely mortified persons truely dead unto sin when you are in this particular made conformable to Christ in his death when your sins die a voluntary but withall a violent death And what I say unto you The same counsell given to all let me speak it unto all All that hear me this day be they old or young let me speak unto you concerning your sins as Gideon once said to his son Jether concerning the two captivated Princes of Midian Zeba and Zalmunnah Judg. 8.20 Vp and slay them Or as Elijah to the men of Israel concerning the Idolatrous Priests and Prophets of Baal 1 King 18.40 Take them and let not one of them escape You can never have any true comfort or safety untill your sins have received their death's wound And therfore fall upon them and let them not die alone I remember what a true Christian Virago Acts and Monuments a good woman once wrote to that bloody Bonner Bishop of London concerning the Martyrs which he starved in prison that it would be more for his honour to bring them to the stake when they were fat and well liking then to starve them and let them die alone in the prison Let me apply this counsell of hers to my present purpose and tell every one that heareth me this day that it will be more for your honour and comfort to bring forth these true traitours your sins your lusts I mean to bring them to the stake to execution and put them to death then to let them pine and languish and be starved in the prisons of your bodies and so to die alone Herein is the honour and glory of a young man when he can subdue and mortifie
him to all his Elect quickning whom he pleaseth As the Father raiseth up the dead and quickneth them even so the Son quickneth whom hee will so you have it ver 21. of that 5th chap. And hence is it that he is called a quickning spirit 1 Cor. 15.45 The first man Adam was made a living soul the last Adam was made a quickning spirit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jesus Christ being the Head and Stock of all his Elect is appointed by God to be the author and procurer and conveyer of spirituall and eternall life to all his off-spring by the communication of his spirit to them which both restoreth life unto the dead and preserveth it in them perpetually Neither of which the first Adam could do He indeed lived a naturall life himself and did in a naturall way by way of propagation convey a naturall life to his Posterity but he could not preserve that life much lesse restore it to himself or them He was onely a living soul But Christ is a quickning spirit quickning dead souls and quickning dead bodies the Author both of the first and second resurrection Christ the author of the first Resurrection 1. Of the first resurrection the resurrection of the Soul This beleevers obtain from by and through Jesus Christ So much our Apostle willeth them to take notice of and acknowledg ver 11 of this Rom. 6. Likewise reckon ye your selves to be dead indeed unto sin but alive unto God through Jesus Christ our Lord. That beleevers are alive unto God that they live a spirituall life this they owe unto Jesus Christ and are to attribute to him as being the root of their life So much the phrase in the Originall there imports which is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In Jesus Christ Even as the Graft liveth in the Stock so is the beleever alive unto God in Jesus Christ receiving from him that vertue whereby this life is begun maintained perfected in him This it is to be quickned with Christ Col. 2.13 and to be risen with Christ Col. 3.1 viz. not onely to be quickned and raised as Christ was but to be quickned and raised by a power and vertue flowing from him and his resurrection This is that vertue which Paul so earnestly desired to be made partaker of Phil. 3.10 That I may know him and the vertue of his resurrection 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is that power and vertue whereby Christ himself was raised from the dead or a power and vertue flowing from his resurrection working the like effect in himself in raising him to the life of grace here and glory hereafter This spiritual life is the fruit of Christs resurrection so may we understand that place of the Apostle Saint Peter 1 Pet. 1.4 where he saith of beleevers that They are begotten again to a lively hope by the resurrection of Jesus Christ So they are not onely in respect of assurance of their Resurrection unto eternal life whereof the Resurrection of Christ is the pledge but also in regard of their New-birth it self which is a fruit of Christ's Resurrection wrought in them by a vertue flowing from Christ being risen from the dead Of the second Resurrection 2. And as their first so their second Resurrection Hereof the Resurrection of Christ is not only the Pattern and Pledge but also the Cause So the Apostle sets it forth 1 Cor. 15.21 Since by man came death by man also came the Resurrection of the dead Adam being the Head and Root of all mankind he transmitted his sin and death unto all his Off-spring all that were in him when he so sinned and died Even so Christ the Head and Root of all his Elect he communicates his righteousnesse and life to all that are in him This he merited for them by his death and this he applieth and conveyeth to them through his Resurrection As in Adam all die so in Christ shall all be made alive so the Apostle goeth on ver 22. All viz. that are in Christ As for others it is true they shall be raised again and that by Christ viz. by the power of Christ as a Judge The hour is coming in which all that are in the graves shal hear his voice and shal come forth John 5.28 29. But those which are Christs shall all be raised up in him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Being in him they shall be raised up in him by a vertue flowing from him as from the Head to the members as from the root to the branches Hereby shall their dead bodies be quickned raised changed He shal change our vile body saith the Apostle Phil. 3. last This is the work of Jesus Christ which he shall effect According to the working whereby he is able to subdue all things to himselfe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to that efficacious working of a mighty power A power not unlike that which the story tells us went forth from him upon the womans touching his garment Mark 5.30 Jesus knowing that vertue had gone out of him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not an Adventitious vertue such as God was pleased to put forth at the request of his Prophets but it was a power residing in Christ and so issuing from him in an efficacious way for the healing of her infirmity Even such a power such a vertue shall go forth from Jesus Christ at the last day for the quickning and raising up all those who have here touched him by a true and lively faith Such as are buried with him shall be raised up by him Even as the story tels us of that dead man who was cast into the Prophet Elisha's Sepulchre 2 King 13.21 upon the touch of his bones he revived and stood upon his feet Even so shall all those who are here buried with Christ by mortification they shall be raised up unto a spiritual life here and to an eternal life hereafter and all this by a vertue flowing from him Being engrafted in the likenesse of his death they shal be also in the likenesse of his resurrection And thus I passed through the Doctrinal Part of these two Propositions or Conclusions The Practical Part is yet behind wherein I shall desire you to go along with me with your best attentions lending me not onely your ears but your hearts Applic. Enquire whether we be made partakers of this Resurrection Vse 1. What hath been spoken in the first place I shall bring it home by way of Enquiry We have heard what ones all true believers all that have union with Jesus Christ all that are truely engrafted into him are How they are made conformable to him as in his death so in his resurrection As in the one by mortification dying unto sin so in the other by vivification rising to newnesse of life Now every of us put the question to our selves Numnam ego talis Am I such a one Am I thus engrafted with Christ in the
and were made partakers of the holy Ghost the common gifts and graces of the Spirit and have tasted the good word of God have found some relish in the sweet and saving promises of the Gospel and the powers of the world to come have had some ravishing apprehensions of the joyes and glory of heaven yet they fall away by a total apostacie returning to their former condition being brought wholly under the power of sin again so you have it Hebr. 6.4 5 6. Now in the fear of God take heed this prove not your condition The conditions of Apostates most desperate Which if it do mark what follows Your later end will be worse then your beginning and it would have been better for you never to have known the way of righteousnesse them having known it to turn from the holy Commandement so you shall finde it 2 Pet. 2.20 This will put you into a desperate state under an impossibilitie in an ordinary way of ever being renewed again unto repentance so you have it Heb. 6.4 6. If yee shall thus sin wilfully after that ye have received the knowledg of the truth there remaineth for you no more sacrifice for sins but a certain fearfull looking for of judgment and firy indignation so you may read it Hebr. 10.26 27. Trees which are twice dead what can they look for but to be plucked up by the roots cut off from all union and communion with Jesus Christ Jude 12. So desperate is the condition of wilful Apostates such as having been in measure wrought upon by the grace and spirit of Christ illuminating convincing and in measure changing and reforming though not regenerating them If they shall willingly and wilfully return to their former state it puts them into a most dangerous and desperate condition Being raised come not nigh the Brink of the grave again And therefore Is it so that God hath begun this work this change in any of you Take heed of looking back Come not nigh the verge the brink of the grave again do not henceforth give way to any one sinne so as to live in it to continue in it This the Apostle here in the former part of this chapter presseth upon these his Romans How shall we that are dead unto sin live any longer therein ver 2. Beleevers are dead to sin nay risen from sin how shall they live or ly in it we would account it a madnesse in a man that is raised from the grave to return thither again and to make his abode there It is no lesse for Christians that are risen from the grave of sin to returne to it to live and continue in it In this imitate your heavenly pattern who being raised from the dead dyed no more 2. Being raised from the dead evidence Exhort 2 your Resurrection Evidence this Resurrections by the action of a spirituall life So did your Saviour Being raised from the grave he evidenced the truth of his Corporall Resurrection shewing himself alive after his Passion by many infallible proofs as the Evangelist hath it Act. 1.3 specially by doing the actions of a naturall life speaking to his Disciples and eating with them Thus do you evidence the truth of your spirituall Resurrection Evidence it both to your selves and others and that by doing the Actions of a spirituall life approving your selves unto God and man in all duties of Piety charity Being delivered out of the hands of these your enemies Sin Satan Hell Death now serve God in Holiness and Righteousness all the days of your life Thus yeeld up your selves unto God as those that are alive from the dead and your members as instruments of Righteousnesse unto God as the Apostle presseth ver 13. of this Chapter Thus being now brought into a new state walk answerable to it and that by living a new life so did our blessed Saviour after his Resurrection as I have shewed you Hee lived after another manner then before he did Do you the like Hic dies aliam vitam adfert alios mores postulat This new state calls for a new life and conversation Herein lieth the principall part of a Christians conformitie to Christ in his Resurrection That like as Christ was raised from the dead by the glory of the Father so he also should walk in newnesse of life so you have it in the words before the Text. And therefore As concerning your former conversation put off the old man and put on the new so you have the Exhortation Ephes 4.22 24. You were sometimes darkness you were so during your abode in the grave of sin but now being risen yee are light in the Lord walk therefore as children of light so it follows Ephes 5.8 In times past ye walked according to the course of this world c. so the Apostle describeth your former state Eph. 2.3 but now being brought into a new state henceforth be not conformed to this world but be ye transformed c. so the same Apostle presseth it Rom. 12.2 Be ye metamorphosed so living now as becometh men of another world So did your Saviour after his Resurrection as I shewed you and so do you As for the comforts of this present world use them but not abusing them so use them as not using them Seeking after spirituall things spirituall Meates and Drinks spiritual riches spiritual pleasures and delights These are sutable to your new state If ye be risen with Christ seek the things which are above Col. 3.1 Hereby evidence that you have your part in this first resurrection by walking answerably to this new condition With all living to the Glory of God So did your Saviour as I have showen you in opening of the former verse he was raised from the dead as by so to the Glory of God his Father that he might glorifie him Herein be you conforme to your pattern Being raised from the dead by the glory of God now be you to his glory making this the end of your life to glorifie God Glorifie him both with your spirits and with your Bodies both which are his by more then a single right 3. Are you thus risen then waite for the Exhort 3 day of your change the day of your Translation Wait for the day of Translation So did your blessed Saviour after his Resurrection he made his abode here upon earth for forty dayes waiting for his Ascension Do you the like who are made partakers of this first Resurrection The day of your Translation is not farr off Forty dayes At most a few yeares In the meane time waite for it So do all they who have received the first fruits of the Spirit They wait for the Adoption viz. the Redemption of their Bodies Romans 8.23 There is a twofold Adoption and a twofold Redemption Duplex 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 duplex 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A twofold Adoption the former inchoate which gives a Jus ad rem a right unto the Inheritance The
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