to let and hinder the exceeding of somewhat which is betwixt them Others Conciliator a Reconciler one that procureth Love or Agreement betwixt two or more who were strangers or Enemies each to other Not to trouble you with these triviall differences The word properly signifieth as our translation renders it Mediatour A Mediatour a Middler a Middle person that dealeth betwixt two others This for the Word 2. For the Thing 2. Of the Thing How and in what respect is Christ said to be a Mediatour To this I answer in the generall He is a middle person dealing betwixt God and man More particularly and fully Christ a Mediatour in a twofold respect He may be said to be a Mediatour in a twofold respect 1. In respect of his Person 2. In respect of his office In respect of his Person he is a middle person betwixt God and man In respect of his office Tileni Syntagma de Officio Chricti §. 39. Corn. à Lap. ad Textum he is a middle person dealing betwixt God and man The former of these Bellarmine first and after him some others call Mediatio substantialis a substantiall Mediation The later Mediatio 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an operative Mediation Which Distinction Chamier Panstratia de Christo Mediatore however as Chamier noteth upon it it be a new-coined one not to be found among the Ancients and possibly may be abused by the mis-application of it as it is by Bellarmine himselfe yet in it selfe it is Orthodox serving not unfitly to explain unto us this great and usefull Doctrine I shall deal with these branches severally 1. In respect of his Person God-Man 1. He is a Mediatour in respect of his Person A middle Person betwixt God and Man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So may he well be called in as much as he participates of both Natures being 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God and Man God-man Such a Mediatour ought to be one that hath interest in both parties And such is the Lord Jesus One that hath interest in both Natures the God-head and the Man-hood Evinced by Scripture For this Scripture is expresse and cleare to those that will not shut their eyes against the light What else can we make of that known place of our Apostle in the 3d chapter of this Epistle Magnum est pietatis mysterium quod manifestatum est in carne V. Lat. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Grot. ad loc Qui ipse alibi aliter locum citat sc Jo. 1.14 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ver 16. God was manifested in the flesh Not the Mystery of Godlinesse So indeed the Vulgar Latine rendereth it and so Grotius would have it leaving out the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God which saith he Hincmarus informs him was added by the Nestorians and Erasmus conjectures was put in against the Arians Great is the mystery of Godlinesse which was manifested in the flesh viz. by Christ and his Apostles weak mortall men But God was manifested in the flesh which word God Beza more rightly conceives was in some Copies expunged by those who denyed the Divinity of Christ Vide Bezam in Graec. Annot. ad locum fusè or the Vnion of the two Natures As for the former reading and exposition as Beza rightly observes upon it it is inconsistent with that which followeth in the verse To let passe other passages How can it be said of the Mystery of Godlinesse what we find in the close of that verse that it was received up into Glory Certainely this cannot be applied unto any other thing but the Person of Christ even God manifested in the flesh I am not ignorant how Grotius goeth about to elude that Allegation The Mystery of Godlinesse Gloriosè admodùm exaltatum est nempè quià multo majorem attulit sanctitatem quà m ulla antehac dogmata Grot. Annot ad loc the Gospel saith he may be said to be Exalted in Glory in as much as it brought in greater sanctity into the world then any other Doctrine before it had done But the word in the Originall is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which properly signifieth as Beza renders it Sursum receptus est Received or taken up Which the Evangelist Saint Luke applieth unto Christ Acts 1.2 and ver 22. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he was taken up The evidence is cleare to those that will not Festucam quaerere as he spake seek strawes to put out their owne eyes withall That passage of the Apostle is a description of the Messiah God manifested in the flesh God i. e. the eternall Son of God the second Person in the blessed Trinity being God coessentiall and coequall with his Father He was manifested in the flesh by assuming the humane nature into a personall union with the divine To the same purpose is that other obvious Text of St John Joh. 1.14 The Word was made flesh The Word of which he saith in the first verse that it was with God and was God The increated essential Word the second Person in the blessed Trinity it was made flesh viz. by taking the nature of a man into such a personal union with his Godhead Thus was the Messiah both God and Man two natures in one Person Truly God and truly Man Christ truly Man Truly Man For that were there no other Text in Scripture to assert it this one which we have now in hand would put it out of doubt There is one Mediatour betwixt God and men the Man Christ Jesus As truly God If there be any question it must be about his Godhead That the Arians of former and the Socinians of later times have not onely questioned but denied And for countenance of that their damnable Heresie amongst other Texts of Scripture they take hold of this we have now in hand There is one Mediatour betwixt God and men the Man Christ Jesus The Godhead of Christ evinced by Scripture Testimony But for this also Scripture speaketh as fully as expresly as for the former Testimonies are obvious In the old Testament Isa 9.6 The Prophet speaking of the Messiah he calleth him the mighty God El Gibbor El being one of the names of God More clearly the Prophet Jeremie Jer. 23.6 This is the name whereby he shall be called The Lord our Righteousnesse Jehovah Tzidkeu Jehovah our Righteousnesse A name proper unto God as the Jewes acknowledge not so communicable to any creature In the New Testament Acts 20.28 Paul chargeth the Elders at Ephesus that they should feed the Church of God which he hath purchased with his blood The Church of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the Lord. So indeed Grotius would evade it telling us of some Greek Copies that so read it True Beza instanceth in five of them In quinque Exemplaribus logitur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Beza ad loc Hunc locum eludere frustrà conati sunt Ariani Bez. Gr.
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
man which is in heaven Not that Christ in his man-hood came down from heaven or that according to his Godhead he ascended up into heaven but the same Person did both according to divers natures He was said to come down from heaven in respect of his Godhead which assumed the humane nature into personall union And he was said to ascend up into heaven and to be in heaven in respect of his manhood which being united to his Godhead came to be of God's Counsell to be acquainted with his secrets And after the like manner are we to understand the word here in the Text The Man Christ Jesus that Person who being God before time was also made man in time he was Mediatour betwixt God and men Quest Question But why then doth the Apostle here add this The Man Christ Why the word Man is mentioned if it be not for that end to point out that nature according to which he is Mediatour Answer Ans For this some other and better Reasons may be assigned A threefold Reason assigned for it as 1. This he addeth to intimate that common interest which all the Sons of men have in this Mediatour In as much as he also is the Son of man their Brother partaking in the same common nature of their flesh and blood as the Apostle inlargeth it Heb 2.11 14. 2. This he adds to incourage men so much the rather to come unto God by Christ and to make use of his Mediation in as much as they have not an High Priest which cannot be touched with the feeling of their infirmities but was in all points tempted like as they are as the same Apostle hath it Heb. 4.15 being a man like unto themselves onely without sin 3. Again he maketh mention here of Christ's humane Nature Quià de traditione erat dicturus ideò Hominem solummodo nominavit Sedulius ad loc in as much as in this nature he paid the Ransome spoken of in the verse following He gave himselfe a Ransom for all This he did by offering up his humane nature as a Sacrifice unto God Through his eternall Spirit he offered up himselfe unto God as the Apostle hath it Heb. 9.14 By the power of his Godhead he offered up his manhood which because it was the Sacrifice offered up the Nature wherein Christ suffered and so paid that price therefore the Apostle here maketh mention only of it stiling this Mediatour The Man Christ Jesus And thus you see that first Arg. 2 Allegation cleared More briefly of the second Arg. 2. Paul here distinguisheth betwixt God and this Mediatour God and Mediatour distinguished And therefore Christ is not Mediatour as God but onely as man Ans To this it is answered 1. That the Answer 1 naming of God in the first place Chamier de Mediatore cap. 5. sec 6. doth not hinder but that it may also be understood in the second As in that John 14.1 Our Saviour saith to his Disciples Ye believe in God believe also in me Not but that he himselfe also was God and to be believed in as God And so John 17.13 This is life eternall that they may know thee the only true God and him whom thou hast sent Jesus Christ Not that Christ is thereby denyed to be truely God as the Arians of old and the Socinians at this day would conclude from that Text. So here There is one God and one Mediatour c. The mentioning of God in the first place doth not exclude it in the second For by this reason this Mediatour should as well be denyed to be God at all as to be Mediatour as God 2. But secondly and more plainly the Answer 2 word God there is to be taken Chamier ibid. sec 7. Dr. Prideaux Fasciculus Controvers de Redemptione q. 3. The word God taken personally not Essentially but Personally as denoting and pointing out the first Person in the Trinity God the Father So we find it often used else-where John 3.16 2 Cor. 5.19 Ephes 1.3 And so is it most properly to be understood here There is one God and one Mediatour betwixt God and men id est God the Father betwixt whom and mankind Christ the Son is said to be a Mediatour We have an Advocate with the Father Jesus Christ the righteous 1 John 2.1 And being so understood it doth not exclude Christ from being God or from being Mediatour as God viz. as the second person in the Trinity Thus is the Text briefly vindicated from giving any countenance to this Doctrine of theirs As for their Reasons I will not trouble you Reason 1 with many of them the chief and principall of them is that which Bellarmine Argument from Reason and others of that way borrow from their Aquinas A Mediator saith he must be a Middle person differing from both the Extremes Aquinas p. 3. q. 26. art 2. both from the party offending and offended Now such a Mediator is Christ saith he considered as a Righteous Man As Man he differs from God as Righteous he differs from other men Christ as God the same with God who are all sinners and so in that respect he is a fitting Mediator betwixt God and Men. But as God he is the same with God not differing from him whether in nature or quality Answer Ans To this I find divers Answers returned To let others passe 1. Such a Mediator is Jesus Christ a middle person differing from both Extreames 1. Christ as God-man a middle person differing from God and man both from the person offending and offended So he doth viz. as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as God-Man True indeed in respect of his Natures he agreeth with both but in respect of his Person he differeth from both 2. Chamier de Mediatore c. 7. sec 2. being not onely God or onely Man but God and Man 2. But 2dly consider him as God yet doth he therein also differ from God his Father I find a threefold difference Christ as God differeth from his Father A threefold difference assigned betwixt them 1. In respect of his Person which being the second Person in the Trinity is distinct from the first The Son is a distinct Person from his Father 1 Joh. 5.8 2. In regard of his Incarnation It was not the Father that took upon him our flesh but the Son The Word was made flesh Joh. 1.14 And 3dly in regard of his Humiliation It was not the Father but the Son which tooke upon him the form of a servant c. Which Humbled himselfe and became obedient unto the death c. Phil. 2.6 7 8. Therein did he differ from God his Father as we may learn from the words following Wherefore God also hath highly exalted him viz. God his Father Thus then Christ according to his divine nature is not every waies the same with God God his Father So as in this respect there is
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
waies of peace Luk. 1.79 Causing them to walk in the statutes and to keep the Judgments of their God and so to yeild an Evangelicall Obedience to his Law keeping his word and his Covenant walking in their measure worthy of the Lord unto all pleasing Not willingly offending or provoking him Thus doth this our Mediatour save his people from their sins as the Angel telleth Joseph Matthew 1.21 Those who beleeve on him they are his people And them hee saveth from their sins not onely from the Guilt but also from the Power of them He saveth them from all their uncleannesses as the Prophet hath it Ezek. 36.29 So as whilest sin is not imputed to them it doth not reigne in them No thus they sin not So saith Saint John of him that abideth in Christ 1 John 3.6 He sinneth not Not willingly with full consent of will not so as to make a practise of sin so as to live in a course of known sin No whosoever so sinneth hath not seen him nor known him as it there followeth Presumptuous sinners are strangers unto Christ they never had any lively apprehension any effectuall knowledge of him Those who so know him he keepeth them from such sins whereby they should violate and make void the Covenant betwixt their God and them And thus you see the former Branch of this Point opened and explained How Christ is a Surety on the believers part to God A Surety in way of Satisfaction for what is past A Surety in way of Caution for what is to come Come we now to the later to see how he is a Surety on God's part to man II. Christ a Surety on God's part to man This it is saith the Socinian which is intended by the Apostle in the Text fore-named Heb. 7.22 where he calleth Christ Dr L. Comment ad loc The Surety of a better Covenant viz. the New Covenant So he is say they on God's part to us being sent by God to us and contracting a Covenant with us in his Name he then ratified it on God's part making faith of it unto us undertaking that God would keep the promises thereof and perform them unto us And herein we will not differ with them In this sense though not onely in this as they would have it Christ is rightly said to be the Surety of this Covenant in as much as he undertaketh for it on God's part that all the promises thereof shall be made good to us This is that which the Apostle tels us 2 Cor. 1.20 where speaking of Christ Assuring the Promises he saith that All the Promises of God in him are Yea and in him Amen As they are made in him and for him so they shall be made good by him and through him Hereof he giveth assurance unto us And that he doth divers wayes Which he doth divers wayes By his word by his works by his Blood by his Spirit Every one of which maketh faith to us concerning the Covenant and the Promises thereof 1. By his Word 1. By his Word Thus did Moses promise for God under the Law assuring the people by word of mouth of the performance of his Covenant unto them Moses pro Deo spospondit in lege veteri Jesus pro Deo in nová lege Grot. Com. ad Heb. 7.22 And thus hath Jesus Christ promised for him under the Gospel Being upon earth he declared and published the Covenant in his name by word of mouth assuring all the promises thereof unto believers making faith of them Verily verily I say unto you it is his speech to the Jewes John 5.24 He that heareth my word and believeth on him that sent me hath everlasting life hath it in the promise hath the insurance of it and shall not come into condemnation but is passed from death to life Being already made partaker of the life of grace he shall also be certainly made partaker of the grace of life the life of Glory as certainly as if he were already possessed of it Thus did Christ then in his own person hold forth the Covenant of grace preaching publishing the Gospel of the Kingdom assuring all penitent believers of the performance of the Stipulation on God's part And the same he now doth by his Ministers whom he sends upon the same errand to publish the same Covenant and in his Name to assure all those who shall accept it of the performance therof unto them This is the Commission which he giveth unto these his Ambassadors viz. That Repentance and Remission of sins should be preached in his Name among all Nations Luk. 24.47 Go ye into all the world and preach the Gospel to every creature He that believeth and is baptized shall be saved Mark 16.15 16. Thus he assureth the Covenant by his Word And secondly By his Works 2. By his Works They were a confirmation to his Word and so a further assurance unto us This is that which our Saviour tels the Jews John 5.36 I have greater witnesse then that of John the works which I do bear witnesse of me John's Testimony was only verball by word And such is the Testimony which the Ministers of the Gospel give But Christ's Testimony is confirmed by works What works why the works of God as he cals them John 9.3 such works as his Father had given him to do John 5.36 And such works as none but God could do So he tels the Jews John 15.24 If I had not done the works which no other man did And what works were these why his miraculous works some of which were such as never any before him did As viz. the casting out of all kind of Divels the curing of all kinds of diseases onely with his word the raising up of the dead after four dayes buriall These were the Works of God as himselfe saith of that cure done upon the man that was borne blind John 9.3 He was so born saith he that the works of God should be made manifest in him viz. in the restoring of him to sight And these were such works as never man before him did So saith the blind man of that cure done upon himselfe Since the world began was it not heard that any man opened the eyes of one that was born blind ver 32. of that Chapter Moses and Elias and Elisha those great Prophets they had done many great works but none like these And being such they bear witnesse of him The works which I do in my Fathers Name they bear witnesse of me saith he to the Jewes John 10.25 They bare witnesse to his Person that he was the Son of God And they bare witnesse to his Doctrine that it was the word of God confirming it Of such use were those Miracles wrought by the Apostles in his Name They went forth saith the Evangelist and preached every where the Lord working with them and confirming the word with signs following Mark 16.20 What signs why those spoken
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
incitement to all kindes of publick prayer I exhort therefore that first of all Supplications Prayers Intercessions and giving of thanks be made But for whom should they be made why generally for All men i. e. All sorts and conditions of men For so must we understand that universall Particle Particula universalis semper ad hominum genera referri debet non ad personas Calv. ad Textum both there and where else we meet with it in this chapter as Calvin noteth it upon this text as relating not unto all particular individuall persons for there are some for whom Christ would not pray I pray not for the world Joh. 17.9 viz. the Reprobate world that mundus damnandorum as Augustine calleth it such as in Gods eternall purpose and decree were passed by and ordained to just condemnation for sin And there are some for whom Christians may not pray viz. Malicious apostates such as have sinned that sin unto death the sin against the Holy Ghost 1 John 5.16 I do not say saith Saint John that a man should pray for it pray for pardon for any that have committed that sin which in it self is irremissable unpardonable but to the severall species the severall kinds and conditions of men not only Jews but Gentiles not only Christians but Infidels not onely friends but enemies Thus in generall Pray for all men More particularly for Publick persons Magistrates Rulers So it followeth For Kings and all that are in Authority Magistrates whether supreme or subordinate All that were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in eminent place the Higher Powers Rom. 13.1 as the Apostle elsewhere calleth them Such must be remembred by Timothy and others and that in the first place But how so what were not the Magistrates and Rulers of those times generally if not universally professed Enemies to the Truth and Church of God persecutors of the Saints True such they were And in that regard possibly some might make it a question whether they ought to be prayed for or rather prayed against To take off that scruple and to set on the general duty the Apostle subjoyns three or four Arguments or Reasons in the verses following 1. The first whereof peculiarly concerneth them And it is fetched from that Head which swaieth most with Flesh and Blood ab utili from the profit and advantage that might accrue from this Duty In so doing Timothy and others might reap no small benefit By this means through the blessing of God upon the government of superiors they might injoy a Civil peace That we may lead a quiet and peaceable life in all Godlinesse and Honesty ver 2. 2. But however in the 2d place in praying for them and others they should performe a service acceptable unto God For this is good and acceptable in the sight of God our Saviour ver 3. 3. A 3d Argument is taken from Gods gracious purpose revealed in the Gospel which extendeth it selfe indefinitely and indifferently to all sorts of persons Who will have all men to be saved and to come to the knowledge of the truth ver 4. 4. A 4th and last being near a kin to the former is taken from that common Interest which all sorts of persons have or may have in the same God and in the same Christ For there is one God and one Mediatour betwixt God and men the Man Christ Jesus One God both to Jews and Gentiles Is hee the God of the Jews only saith the Apostle Rom. 3.29 Is he not also of the Gentiles Rom. 3.29 30. Yea of the Gentiles also It is one God that justifeth the Circumcision the Jews by faith and the Vncircumcision the Gentiles through faith And as one God so one Mediatour As one God the Creatour and Father of all so one Lord Jesus Christ by and through whom all may have access unto that God And thus have I brought you to the words of the Text. Out of which I shall onely single forth the later clause A clause which holdeth forth unto us that great Gospel-foundation upon which the whole work of mans salvation resteth the very summe and substance of all Christian Religion There is one Mediatour betwixt God and men the Man Christ Jesus General Proposition For the better handling of which Proposition that I may not graspe too much at once I shall divide it and draw it forth into two 1. Jesus Christ is a Mediatour betwixt God and men 2. He is the one and only Mediatour Divided into two Doctrines In the former we have the generall office of Christ he is a Mediatour In the later we have the peculiar Appropriation of this office unto him with an Exclusion of all others from having any share in it He is the one and Only Mediatour Upon these two I shall insist severally craving your best Attentions to go along with me this being a subject of high consequence and concernment Begin with the former Doct. 1. Jesus Christ is Mediatour betwixt God and men Confirmat Jesus Christ is a Mediatour betwixt God and men So we find him elsewhere stiled Gal. 3.19 The Apostle speaking of the Law given upon Mount Sinai he saith it was ordeined by Angels in the hand of a Mediatour Who was that Mediatour Moses says some whom God made use of as an Internuncius an Agent or Interpreter between him and his people Vide Bezam Gr. Annot. So Beza earnestly contends that the word there must be understood Ex Graecis Chrysostomus Theophilactus Occumenius Ex Latinis Ambrosius Augustinus Hieronimus Primasius citati per Cl. Espencaeum de Mediatore Cap. 4. giving diverse Reasons for it Others amongst whom judicious Calvin is one understand it of Christ of whom Moses was a figure Moses was a Typicall Christ is the true Mediatour More clearly and expresly in that Epistle to the Hebrews the Authour speaking of Christ he calleth him the Mediatour of a better Covenant Chapt. 8.6 id est the new Covenant So he else-where explaines it The Mediatour of the new Testament Chap. 9.15 Jesus the Mediatour of the new Covenant Chap. 12.24 Not to spend time in exhorting or confirming a granted truth Our main businesse will lie in Explication Illustration Application Explicat By way of Explication we shall look first upon the Word then upon the Thing 1. Of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. For the Word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith the Original A word which Erasmus looketh upon as peculiar to the sacred Scriptures not to be found amongst profane Authours In the translating of it I find some slight difference Tertullian sometimes and after him Catellio renders it Sequester an Vmpire or Arbitratour one that standeth indifferently disposed betwixt two parties Others Interventor Internuncius one that cometh betwixt two parties as an Agent a Messenger Others Interpres an Interpreter one that imparts the mind of one to another Others Intercessor one that intercedes steppeth in betwixt two
Annot. ad loc but then they add'd the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God to it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Lord and God A Text speaking so full for the Divinity of Christ that as Beza saith of it All the Arians in the world do but in vaine go about to elude it To this add that other obvious one of the Apostle Rom. 9.5 where speaking of Christ he calleth him God blessed for ever True it is what Erasmus observes Cyprianus lib. adversus Judaeos 2 cap. 5. Hilarius in Psal 12.2 Vide Bezam Graec. Annot. and Grotius sayeth hold of that in citing this Text some of the Ancients as Cyprian and Hilary have left out the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God But that omission saith Beza is to be imputed Librariorum vitio to the writers or keepers of those copies which plainly appears in that the designe of both these Authours in those places is from that Text to prove that the Name of God doth truely and properly agree unto Christ To which purpose also the Greek Father Athanasius in his disputation against the Arians urgeth both that Text and Word To these if need were other Testimonies might be added as that known one Phil. 2.6 where the Apostle speaking of Christ he saith that Hee being in the form of God thought it no robbery to be equall with God Which place however obscured by Erasmus and wrested and blanched by Grotius and others yet speaketh fully for the Divinity of Christ as Beza clearly vindicates it Beza Gr. Annot To these adde Tit. 2.13 3.4 Jude 25. 1 John 5.20 And that other Joh. 5.18 where this is laid down for a ground of the Jews malice against our Saviour that he said that God was his father making himselfe equall with God For the seconding of these Testimonies I might subjoyn many Arguments clearly evincing the God-head of Christ By Arguments Five of which a Modern Divine for memories sake hath comprized in one Latine verse Martinius in Symbolum lib. 2. cap. 5. Jova Dei Natus Propriū Dei et Actio Cultus Arg. 1 1 Jova The name of God J his proper name Jehovah is given to him The proper Name of God Jehovah given to Christ So we find it in that place forenamed Jer. 23.6 2. Dei Natus The Son of God So he Arg. 2 is called Luke 1.35 Gal. 4.4 And that not by Creation Christ the Son of God as Angels are said to be Job 1.6 Psal 89.6 And Adam Luke 3.38 Nor yet only by Profession as all the Worshippers of the true God are called Gen. 6.1 Nor yet by the Grace of adoption as all true Beleevers are Joh. 1.12 Rom. 8.14 Gal. 4.5 But the Son of God properly so called his Son by nature by an eternall generation an inexpressable and unconceivable emanation of essence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Justin 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hic rectè dicitur quia singulari modo à Deo processit Grot. Annot. ad loc Joh. 1.14 and communication of substance Thou art my Son this day have I begotten thee Psal 2.7 which the Apostle applies and appropriates unto Christ Heb. 1.5 Thus is he the Son of God so as no creature is or can be said to be Thence called the only begotten Son of God Joh. 1.14 3. Proprium Many of the Properties of God Arg. 3 Incommunicable properties are attributed unto him As Divine Properties attributed to Christ 1 Eternity 1. Eternity In the Beginning was the Word saith Saint John Joh. 1.1 speaking of the Messiah that Essential word of whom and by whom God spake unto the Fathers This Word was in the Beginning Not that temporal and determinate beginning in time or with time of which Moses speaks Gen. 1.1 In the beginning God Created the heaven and the earth But indeterminate and eternall so our new Annotation expounds that word Or in the Beginning 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sic mos est Hebraeis aeternitatem populariter describere Grot. Annot. ad loc when the world began first to be created then he was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jam tum erat having a being before it and consequently from Eternity So much we learn from that of the Wise man Prov. 8.23 24 c. where speaking in the person of Christ the Son of God the Essentiall Wisedome of the Father I saith he was set up from everlasting from the beginning or ever the earth was When there were no depths I was brought forth c. And to the same purpose our Apostle Col. 1.17 describing of Christ He is saith he Before all things viz. all Created things Before the world was So much we learn from our Saviours own mouth Joh. 17.5 Father glorifie thou we with thine own selfe with the Glory I had with thee before the world was Such glory had the Lord Christ with his Father viz. in the heavens and that before the world was This he had not only in regard of Destination 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sc Destinatione tuâ Grotius Annot ad loc being predestinated to it by God his Father as Grotius would evade it but in regard of Actuall possession The Lord possessed me in the beginning of his way saith Christ the Son of God Prov. 8.22 And as his Father possessed him so he was possessed of the selfesame glory with his Father before the world was from Eternity His goings forth have been from of old from everlasting from the days of Eternity saith the Prophet Micah speaking of the Messiah Mic. 5.2 2. Immensity 2. As Eternity so Immensity to be present in all places Where two or three are met together in my name saith our Saviour there am I in the midst among them Mat. 18.20 viz. by his Eternall spirit A passage as Grotius observes upon it most like unto that trite sentence in use among the Jews Ubi duo consident sermonem habenies de lege Shecinah est inter ipsos Grot. ad loc Where two are sitting together and conferring about the Law there is the Shecinah the divine majesty amongst them 3. As Immensity and Omnipresence so Omnipotency 3. Omnipresence Hee shall change our vile body saith the Apostle that it may be like unto his glorious body according to the mighty working wherby he is able to subdue all things to himself Phil. 3. ult 4. As Omnipotency so Omnisciency 4. Omnisciency Lord thou knowest all things saith Peter Joh. 21.17 He needed not that any should testifie of man for he knew what wat in man Joh. 2.25 He was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a searcher of the hearts knowing the thoughts of men and that before they bewrayed themselves by any outward expression De animis hominum certò judicare solius est Dei Grot. in Act. 1.25 as appears from those known places Mat. 9.4 Luke 16.15 now this is confessedly God 's peculiar God which knoweth the hearts Acts 15.8
Christ must partake of both Natures And it was very requisite that he should be so And that for the due qualifying of him for the Office and Work of his Mediatorship That he might be a meet and fitting Person to deale betwixt God and men That was his Office that was his Work to deal with God for man and to deal for God with man Now that he might be fit for both these transactions for both parts of this Office he must partake of both Natures That he might effectually deal with God for man he must be God If a man sin against the Lord who shall intreat for him saith Eli to his sons 1 Sam. 2.25 And that he might deale from God and for God with man he must be man When God spake unto Israel at Mount Sinai at the giving of the Law though I conceive it was not the immediate voice of God himselfe Lex non data est per Filium sed per unum è praecipuis Angelis Dei nomine loqueniem Grotius Annot in Hebr. 2.2 but of some principall Angel whose Ministry he there made use of in that promulgation as may not obscurely be collected from those known Texts Heb. 2.2 Acts 7.38 yet the people were not able to abide that Voice or Presence And therefore they desire an Internuncius a man like themselves who might be as a Mediatour to go betwixt God and them Exod. 20.18 19. For this Reason amongst others it was requisite that the Messiah Jesus Christ should be both God and man that he might be a meet Mediatour to deal betwixt God and man Thus have I passed over this first Branch of the Point in hand shewing you how Christ is a Mediatour in respect of his Person A middle Person betwixt God and man participating of both Natures And here is that Mediatio substantialis his substantiall Mediation 2 Christ a Mediator in respect of his Office dealing betwixt God Man Passe we now to the second Branch to the Energeticall Operative Mediation where we shall see how Christ is said to be a Mediatour in respect of his Office performing the work of a Mediatour being in himselfe a Middle Person he dealeth betwixt God and man Quest Dealeth betwixt them How The great Transaction of Christ in what way what is that Transaction what is the businesse wherein and whereabout the Lord Christ dealeth betwixt God and man Answ To this take the Answer in one word It is the businesse of Reconciliation Reconciliation This was the great Negotiation about which the Son of God leaving the bosome of the Father came into the world took the nature of man upon him and undertook the office of a Mediatour All for the reconciling of God and man So the Scripture holdeth it forth God was in Christ reconciling the world to himselfe 2 Cor. 5.19 It pleased the Father by him to reconcile all things to himselfe Col. 1.19 This was the great designe of God in giving his Son and of his Son in giving himself that he might be a Mediatour of Reconciliation betwixt God and man Reconciliation Take we hold of the skirts of that word Reconciliation importing three things We may learn that from it which may conduce not a little to our present purpose 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith the Originall fitly rendred Reconciliation Which is the restoring of former love amity agreement betwixt two or more disagreeing parties This is properly Reconciliation importing as you may take notice these three particulars 1. A Foregoing Amity and friendship 2. A Subsequent Breach and disagreement 3. A making up of that Breach and a restoring of that former Amity again All fitly appliable to the point we have now in hand Christ's reconciling of God and man imports all these three particulars 1. A precedent Amity and friendship Such there was betwixt God and man at first 1. Precedent Amitie God having made man after his own Image like unto himselfe there was a blessed unity and agreement betwixt them they were at One. Man was God's Favourite greatly beloved of him highly in grace and favour with him And God was again highly honoured and greatly beloved of man Thus was there a near Vnion a sweet and blessed Communion betwixt them Such was the state of man in his Creation 2. A subsequent breach 2. A Subsequent Breach whereby that Vnion and Communion were dissolved and a naturall Enmity introduced So came it to passe by Satan's mediation his interposing betwixt God and man his soliciting and enticing man to sin against the Law of his Creatour and so to break the Covenant betwixt God and him Hereupon followed a mutuall alienation God was estranged from man and man was estranged from God Nay a mutual Enmity You that were sometimes alienated and enemies saith Paul to his Colossians speaking of their estate before conversion Col. 1.21 When we were enemies we were reconciled to God saith the same Apostle to his Romans Rom. 5.10 Such a mutuall Enmity there is betwixt God and man God for sin hating man and man through sin hating God Such is the estate of man by Degeneration and Corruption A state of Enmity 3. And hereupon it was which is the third particular that Jesus Christ took upon him the Office of a Mediatour 3. A restoring of Amity that he might dissolve and destroy this ground-work of the Divell as Saint John speaketh 1 John 3.8 That he might slay this Enmity make up this Breach compose this difference restore that former love and amity That he might make reconciliation betwixt God and man A Mutuall Reconciliation Reconcillation by Christ mutuall Such was the Enmity which Satan had made A mutuall Enmity And such was the Reconciliation which Christ undertaketh A Mutuall Reconciliation To reconcile God unto man man unto God Which let it be taken notice of by-the way Socinian errour refuted And that against the Socinians and some other of the times who would have this Reconciliation to be onely on one part viz. on Man's part to God not of God's to man To this end saith one of them Christ came into the world not to reconcile God to man but man to God Paul Hobson's Serm. Christ the effect not the cause of the love of God pag. 47. As for God he was reconciled to his Elect from Eternity So as he not onely bare them no ill will but he bare them good will loving them and intending good unto them What then needeth any Reconciliation of his part The Reconciliation spoken of in Scripture say they is onely on Man's part When we were enemies we were reconciled to God Rom. 5.10 not God to us God was in Christ reconciling the world to himselfe 2 Cor. 5.19 not himselfe to the world But this opinion of theirs is justly censured and condemned by others as erroneous and hereticall Testimony to the Truth by the London Ministers p. 9. having no ground for it but
undertaking to answer and make satisfaction unto the Justice of God for them And in this respect it is chiefly and principally as Bellarmine and others rightly observe upon the Text that he is here called by our Apostle a Mediator In this respect principally called a Mediatour in the Text. Neque apud ineruditos tantùm sed apud eos qui elegantiùs loquuntur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dicitur is qui placat aliquem Grot ' de Satisfact cap. 8. Object Here is no mention of Gods wrath or displeasure A Mediator betwixt God and men id est One that interposeth himselfe betwixt the wrath of God and them undertaking to satisfie their debts and so to reconcile them unto God Thus the word in the Text as Grotius noteth may fitly be rendred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Plaactor One that pacifieth and appeaseth another by giving satisfaction and contentment to him And in this sense it is here applyed unto Christ Obj. Not so saith Socinus and his followers The word here signifieth no more then what it doth elsewhere Interpres Internuncius an Interpreter an Intermessenger betwixt God and Man Not a Peace-maker No here is not a word saith he concerning any wrath or displeasure of God against sin or sinners that might induce us to make such a construction of the Apostles meaning Ans But to this Pareus Answ Pareus in Heb. 8.6 returns him an Answer It is not to be conceived that what ever belongs to such or such a subject should be mentioned where-ever that subject is touched upon True the Apostle maketh no mention of Gods wrath against sin and sinners in this place This we finde elsewhere But elsewhere he doth sufficiently abundantly Romans 1.18 The wrath of God is revealed from heaven against all ungodlinesse of men Cap. 5.9 Being justified by his blood we shall be saved from wrath through him Such is the state and condition of all men by nature They are all alike Children of wrath Ephes 2.2 Being out of Christ not beleeving on him the wrath of God abideth on them John 3. last A truth so sufficiently known so frequently inculcated by himself and others as that there was no need why the Apostle should here make any mention of it before he call Christ a Mediator But if this satisfie not look but a little after and there shall we finde what is by the Adversarie desired Who gave himselfe a Ransome for us In which words as Bellarmine well noteth upon it the Apostle assigneth the cause and Reason of what he had said plainly shewing in what respect it was principally that he called Christ a Mediatour viz. In as much as hee gave himselfe a Ransome unto God his Father making satisfaction for the sinnes of his people Objection Satisfaction But Object No mention of Christs satisfaction in Scripture Christoph Ostorodius contra Purgationem peccatorum Ar gum 1. Answer Pareus ad Rō 9. Dubio 12. Though not the word yet the thing is Grot. de Satisf cap. 7. in initio where doe wee meet with this word in Scripture thus applyed unto Christ and his Mediatorship So some demand of us Answ To whom Pareus and others soon return Answer that though the word be not found yet the thing is being set forth in other expressions which are equipollent and equivalent And this it is that our Adversaries contend against as Socinus acknowledgeth it not the word but the thing And this it is that we must with earnestnesse contend for against them for this truth of God is a part of that Faith which was once delivered to the Saints and a principall part of it a foundation-stone a principle of Christian Religion the maine hinge upon which the whole worke of our salvation turneth Take away this the satisfaction of Christ and what sure foundation shall our faith rest upon If this foundation bee destroyed then what shall the righteous doe They must then goe seeke for another way of Justification then by faith in the merits of Christ And so seek for a new way to heaven which none of their forefathers ever yet found Let me therefore take up a little time for the asserting and vindicating of this truth of God against the Adversaries and Opposers of it Wherein my aime shall be to deal as little as may be in a Polemicall controversall way in arguing and disputing the case with them but rather in demonstrating it against them by laying this foundation as sure as I can that so you may with more assured confidence adventure your soules upon it Christ is said to be a Mediator as a Surety undertaking and making satisfaction unto God for the sins of his people That he is so Christs Satisfaction evinced by Scripture Testimonies Scripture is clear to those who will but look upon it without prejudice To go about to call in all those Texts that speak to this purpose would prove a long if not a tedious work I shal single out some of them which I conceive to give in the clearest and most convincing evidence And here I shall begin with the old Testament Old Testament where I shall in the first place have recourse unto that clear Prophecie concerning Christ then which all the old Testament affords not a clearer which wee meet with Isaiah 53. Isa 53. Arg. 1. There shall we finde a mutuall compact and agreement betwixt the Father and the Sonne about this way of Reconciliation viz. by way of satisfaction This the Father imposeth And this the Sonne submits to The Father imposeth it by charging the sinns of his Elect upon him So you have it verse 6. Ver. 6. The LORD laid on him the iniquities of us all Not the sinns themselves not the evill in them or fault of them but the guilt and penalty belonging to them This GOD laid upon his Son charging it upon him as a Creditor chargeth a debt upon the surety requiring satisfaction from him Or as the margin readeth it according to the Originall He shall make the iniquity of us all to meet on him Even as many debts of severall persons are charged upon one common surety and so all meet together upon his head Thus did the sins of all God's Elect or all true believers for of such and onely such he there speaks as Diodate expounds it such as having union with Christ have a true spirituall Communion amongst themselves they all meet together upon the head of their common surety the Lord Christ Even as the sins of Priests and people met together upon the head of the Sacrifice being layed upon it by the Priests who to that end laid their hands upon the head of it as you may read Exod. 29.10 15 19. by that Ceremony putting and laying their own sins and the sins of the people upon the head of that Sacrifice which was to be offered up for them Even thus saith the Prophet did God the Father lay the sins of his
gave his life a Ransome Mat. 20.28 Whom God hath set forth to be a Propitiation through faith in his blood Rom. 3.25 In whom we have Redemption through his Blood the forgiveness of sins Ephes 1.7 Ye are redeemed with the Blood of Jesus Christ 1 Pet. 1.19 Thou wast slain and hast redeemed us to God by thy Blood Rev. 5.9 Places are numerous which give attestation to this truth Were there no other those last words of our Saviour were sufficient John 19.30 Consummatum est It is finished What was finished Why the great Work of Redemption for which he came into the World That was not only inchoated begun but consummated perfected there His Passion was not only a Praeludium a Preparation to this work but even the accomplishment of it There was this great benefit of Remission of sins merited purchased There wanted nothing but the Application of that merit to the persons of God's Elect to the making it effectuall unto them for their Justification Otherwise the work it self was compleat perfect By one offering he hath perfected for ever them that are sanctified Heb. 9.14 To this Truth this our Apostle in this Epistle to the Hebrewes speaketh so fully so clearly as we shall not need to seek elsewhere for evidence Cap. 1.3 Christ is said to have purged our sins by himselfe i. e. by the offering of himselfe before he sat down on the right hand of the Majesty on high before his entrance into Heaven Cap. 9. ver 12. he is said to have entred into the holy place that is Heaven By his own Blood having obtained Eternall Redemption for us viz. by the shedding of that blood Here in this 26th verse which I am now discoursing upon he is said to put away sin by the Sacrifice of himselfe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which word properly signifieth a Sacrifice slain as Grotius observes from that place of Saint John John 10.10 where the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies to sacrifice is used simply for to kill The thiefe cometh not but to steale and to kill 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Now Christ was slain upon the Altar of the Crosse and there was he sacrificed And by that Sacrifice he took away sin not onely the power of it as the Socinian would have it but the Guilt and Punishment of it This is that as I said which is here properly and principally intended as being the immediate fruit of this Sacrifice The explating and taking away sin in reference to the Guilt of it abolishing the Obligation of sin so as it shall not bind the believer over unto condemnation This is that which Christ hath done for us And this he hath done by that Sacrifice as our Surety First taking our sins upon him Which he did as a Surety for his Elect. and then taking them away Both these are comprehended in that one word which we meet with in the last verse of this Chapter Christ was once offered saith the Apostle to bear the sins of many 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith the Originall a full and emphaticall word signifying not only to bear but also to bear away And both these hath Christ done by our sins Behold the Lamb of God that taketh away the sins of the world saith the Baptist of Christ John 1.29 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word signifieth both Ferens and Auferens bearing them and bearing them away Both these did the Scape-goat under the Law as you may see Lev. 16.21 22. The High Priest laying the iniquities of the people upon the head of that Goat it beareth them upon it and beareth them away out of sight Thus hath the Lord Jesus of whom that Goat was a Type he having the sins the iniquities of his Elect laid upon him by God his Father as the Prophet Isai hath it in the place forenamed Isai 53.6 he beareth them as you have it in the last verse there And bearing them he took them away 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That is the word which St Peter also maketh use of 1 Pet. 2.24 He bare our sins in his Body upon the Tree The word saith Beza Beza Gr. Annot ad loc writing upon that place it properly signifieth Attollere or sursùm ferre to take and carry up So the Syriack there rendreth it as he observes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Bajulavit sursum tulit He bare our sins and carried them up This hath Jesus Christ done for us He hath born our sins and carried them up viz. up upon his Crosse there to make satisfaction for them according to that of the Apostle Colos 2.14 where he speaketh of Christ's nayling the Hand-writing of Ordinances unto his Crosse and so taking it out of the way Thus hath Christ by the sacrifice of himselfe taken away the sins of all that beleeve on him Expiating them Purging them That is the expression which this our Apostle elsewhere maketh use of viz. chap. 1.3 where speaking of Christ he tels us that he hath by himselfe purged our sins And Saint John maketh use of the same word 1 John 1.7 The blood of Jesus Christ purgeth or cleanseth us from all sin Give me leave to take hold of the skirt of that expression we may learne somewhat from it which may conduce not a little to the clearing of the point in hand touching Christs taking away our sins by the sacrifice of himselfe To which end I shall enquire Que. How is Christ there said to purge our sins Quest How Christ is said to purge our sins Ans Answ Nor only declaratively but effectually I answer Not only Declaratively as Socinus would have it declaring the sins of beleevers to be purged upon their Repentance That is but a miserable evasion So it must needs appear to him that looketh upon the former of those Texts with an impartiall and unprejudicated eye where it is not said that Christ declared a Purgation of sins but he made it So the Originall hath it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 purgatione factâ having made a Purgation And that by himself 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not declaring what his Father had done or would do but what Christ himselfe had done Quest But what Purgation is it that is there spoken of whether from the Power or Guilt of sin Quest Whether Christ purgeth onely from power and not also from guilt Ans Answ Socinian evasion Dr. L. in Heb. 1.18 Vide Grot. de Satisfact c. 7. Expiation how understood by the Socinian Here Socinians being put by the former shift some of them make for this Christ is said to Expiate and purge our sins say they in as much he succoureth us in our Tentations and so preventeth sin in us This is all which those of that way mean when they speak of Christs expiation which they in word acknowledge but in truth deny they refer it only to sins to come not to sins past And understand it only of the destruction or
God interceding for his people in as much as there is one continually interceding against them even that Accuser of the Brethren of whom I made mention even now who accuseth them before God night and day Satan is a Lidger ever at hand to make Intercession against us Great need that Jesus Christ whose designe it is to dissolve and destroy the works of the Divell 1 John 3.8 should be a Lidger also ever at hand at the right hand of God his Father to make Intercession for us Such is Christ's Agency in Heaven a Continuall Intercession which should it cease but for a moment Millenaries confuted what should become of all his people here upon Earth Should Christ cease to appear in Heaven for us as he must do if he shall come and abide here upon earth for a thousand years together as some imagine for he cannot in his Humane Nature appear both in Heaven and Earth at the same time all that time Heaven must be without an Agent without an Intercessour Which of what consequence it would be let it be considerd by those who are wedded to that opinion To go on Christ performeth the offices of a Lidger Ambassador in Heaven for his people on earth Christ appeareth in the presence of God interceding for us as an Agent as a Lidger-Ambassadour And very fitly may he be so called in as much as he performeth the like offices for us in Heaven that a Lidger-Ambassadour doth for those whom he represents upon Earth Of those offices I might reckon up divers I shall only single out three or four of them and those of the most obvious ones The chiefe worke and service of a State-Agent or Lidger-Ambassadour is as I apprehend it 1. To continue Peace and Unity 2dly To maintain Intercourse and Correspondency 3dly To reconcile and compose Emergent Differences And 4thly To procure the welfare of the State which he negotiates for And all these doth Jesus Christ our Mediatour performe on the behalfe of those for whom he appeareth in Heaven 1. Maintaining their peace 1. He continueth their Peace This do Lidgers So long as they continue and keep residence in a Kingdom and appear as Agents in the presence of the Prince with whom they negotiate so long the Confederation the League standeth firm and sure Like benefit have all beleevers by Christs appearing in the presence of God for them Thereby the League and Covenant betwixt God and them is continued and their Peace maintained So much the Apostle insinuateth Ephes 2.14 where speaking of Christ he saith he is our Peace id est the Authour of it of our Peace with God and that as the Purchaser and procurer so the Maintainer of it The one by his Death the other by his Intercession To the same purpose is that of the same Apostle Rom. 5.1 where he saith that Being justified by Faith we have peace with God through our Lord Jesus Christ Christ sitting at the right hand of God his Father as God and Man he maintaineth the Union betwixt God and Man So long as Christ appeareth in heaven there shall be peace for all beleevers upon Earth 2. As he preserveth Peace so he maintaineth intercourse betwixt God and them 2 Maintaining intercourse betwixt God and them This doth a State Agent so long as he resides in a Kingdome and appeareth before the Prince he keepeth Trade and Traffick open and free Like benefit have beleevers upon the Earth by Christs residing and appearing in heaven Hereby they have Intercourse and Communion with God So the Apostle setteth it down Romans 5.2 By whom also we have accesse in to this grace wherein we stand So againe Ephes 2.18 By him we both Jewes and Gentiles have an accesse unto the Father And again Ephes 3.12 In whom we have boldnesse or Liberty and Accesse with confidence by the faith of him In all which three places the word rendred Accesse is one and the same 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And it properly signifieth a Manuduction or leading by the hand Alluding saith Estius to the Custome in Princes Courts where none may come into the Presence Chamber unlesse they be led and brought in by some Favorite or Courtier Thus none have accesse into the presence of God unlesse they be brought in by this Favorite of Heaven the Lord Jesus whose office it is to bring men unto God as S. Peter hath it 1. Pet. 3.18 where stil the word is the same 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that he might lead or conduct us to God This benefit have all beleevers by and through Christ They have a free intercourse in Heaven so as they may come into the presence of God upon all occasions They come unto God by him Heb. 7.25 They have liberty or Boldnesse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to enter into the Holiest by the Blood of Jesus By that new and living way which he hath consecrated for them Hebrews 10.19 20. Hither may they come and that boldly Seeing then that we have an High-Priest that is passed into the Heavens Jesus the Son of God c. Let us therfore come with boldnesse to the throne of Grace that we may obtaine Mercy and finde Grace to help in time of need Hebrews 4.14 16. Thus Jesus Christ appearing in the presence of God for us not only continueth our peace but maintaines our intercourse and Communion with God 3. And 3ly he reconcileth and taketh up Emergent differences 3 Taking up emergent differences Such differences frequently arise betwixt confederate Princes and States In which case the Agents interpose for the composing of them that so they may not tend to a breach of the League betwixt them And the like office doth Jesus Christ our Agent in Heaven performe for his people upon Earth They through weaknesse and infirmity are subject to manifold failings and Errours which render them obnoxious to Gods just displeasure Which if not looked to might tend to the breach of the Covenant betwixt him and them But here Jesus Christ interposeth making intercessions for the Transgressours as you have it in that place forealledged Isaiah 53. last This did the High-Priest under the Law as the Apostle informes us Heb. 9.7 He went into the second tabernacle the Holy of Holies once every year not without blood which he offered for himself and for the Errours of the people A type of Christ and his Intercession He being entred into the Holy of Holies the Heaven of Heavens there presenting his blood the merit of his death unto God his Father he maketh Intercession for those 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Errours of his people Those sins which they are daily subject to fall into through the infirmity of the Flesh so taking up the difference which they make betwixt God and them so as they do not proceed to a Breach of Covenant Fourthly and lastly He procureth their welfare 4. Procuring their welfare So doth a faithfull Agent of the people of
the State which he negotiates for And so doth Jesus Christ of all his Elect. For their sakes it was that he sanctified himselfe when he was upon Earth John 17.19 In all the services which here he undertook he had an eye unto them seeking their welfare more then his own And the like he doth now in Heaven He sitteth at the right hand of God as their Agents interceding for them This was shadowed out in the High Priest under the Law who when he went into the Holy Place there to appear before the Lord he had the Names of the twelve Tribes of Israel ingraven in stones first upon his Humerall then upon his Pectorall bearing them both upon his shoulders and upon his heart as you shall finde it Exod. 28.12 29. in both shewing that he entred into that place not onely or principally in his own behalfe but in the behalfe of the Tribes whom he represented and presented before the Lord to the end that they might be had in continuall remembrance with him as the 29th verse there explains it A lively Type of Christ's Intercession who being entred into the Heavens he there appeareth before God in the behalfe of his Elect whom he beareth as it were upon his shoulders and upon his Heart sustaining their persons and presenting their condition unto God his Father so causing them to be had in perpetuall memory And thus presenting them unto God he procureth their welfare by commending their estate and condition unto God Expressing his constant will and desire for their good that they may be delivered from evill that they may enjoy all the benefits whch he hath merited for them by his death And thus is he said most properly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to intercede for them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 significat Interpellationem quae fit cum postulatione Estius Com. in Heb. 7.25 viz. by making requests on their behalfe This saith Estius is the most proper signification of the word therein following Augustine with whom the Apostles Interpellare is the same with Postulare To Intercede is to make Request So our former Translation renders it in that place fore-named Rom. 8.34 Estius in Rom. 8.34 Heb. 7.25 Who also maketh request for us This Jesus Christ doth though not vivâ voce Orally and vocally by word of mouth as the same Jesuit would willingly have it drawing in Thomas though without any just ground to be of the same mind with him yet really and effectually viz. by the presenting of his merit and expressing his will and desire on the behalfe of his people in such a way as is congruous and sutable to that glorified state Thus doth he intercede make requests for them thereby impetrating and obtaining for them such things as they stand in need of and he hath merited for them As viz. that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which Paul speaketh of Phil. 1.19 a continuall supply of the Spirit whereby they are strengthened and assisted against all Tentations comforted in all Tribulations delivered from every evill work inabled to the performance of every duty and finally preserved unto his heavenly Kingdom All which are fruits of Christ's Intercession though merited by his death upon the Cross yet impetrated and obtained by his Intercession in Heaven And thus we see how Jesus Christ this our Mediatour appeareth before God on the behalfe of his people as an Agent conserving their Peace maintaining their Intercourse and Communion with God reconciling their emergent differences and procuring their welfare Secondly He appeareth before God as an Advocate 2 As an Advocate being So Saint John calleth him 1 John 2.1 If any man sin we have an Advocate with the Father Jesus Christ the righteous 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith the Originall A word generally and properly signifying any one that is invited and called in to the help and assistance of another That is also the proper meaning of the word Advocatus In Scripture we find it attributed sometimes to the Holy Ghost and sometimes to Christ To the Holy Ghost Then it is fitly rendred a Comforter So you find it Joh. 14.16 15.26 16.17 In this place and only this of St John it is attributed unto Christ and here it is most fitly rendred an Advocate An Advocate we know what he is One that is of counsel with another and pleadeth his cause in open Court at the Bar of Justice And such an Advocate is Jesus Christ unto his people 1. He is of Counsel with them 2 of Counsell with them That is one of the Titles given to him by the Prophet Isai Isai 9.6 Wounderfull Counsellour So Christ is to his people counselling them in the midst of all their straits and difficulties which he doth by his Word and Spirit 2. And as of Counsell with them so pleading for them 2 Pleading for them This he doth in the High Court of Heaven at the Bar of God's Justice In which respect he may be fitly said to appear for them Even as an Advocate appeareth for his Client and pleadeth his cause answering all Accusations and Allegations which are made against him vindicating his right So doth the Lord Jesus appearing before God he pleadeth the cause of his people answering what ever Accusations or Allegations are brought in against them by Satan or their own Consciences vindicating their right to Heaven and Eternall Life All which he doth by the continuall presentation of his Merit unto God his Father the Merit of his Death and Passion whereby he hath made a full satisfaction unto his Justice for all their sins This it is which pleadeth for them even the Blood of Christ which as the Authour to the Hebrews saith of it Heb. 12.24 Speaketh better things then the Blood of Abel Abel's blood pleaded against Cain crying for vengeance Gen. 4.10 But the Blood of Christ pleadeth for his Elect crying for mercy pardon for them even for all that shall believe on him For them the Blood of Christ speaketh a good word pleading the generall plea a Plenè satisfecit a full satisfaction made unto the Justice of God for them So as by this meanes they are freed from the Accusation and Condemnation of the Law wherunto otherwise every day by reason of their renewed transgressions they become obnoxious This is the ground of Paul's Triumph Rom. 8.33 34. Who shall lay any thing to the charge of Gods chosen who is he that condemneth c It is Christ that dyed yea rather that is risen again who is even at the right hand of God who also maketh Intercession for us This hee doth as an Advocate there pleading the cause of his Elect 3ly As he is an Advocate so also an Attourney 3. As an Attourny An Attourney wee know what in Law it means One that is authorized to appear for or to act in the name of another And such an Attourney is the Lord Jesus on the behalf of his elect people 1. Appearing before
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
13.10 the same Apostle elsewhere calleth the law of Christ Galat. 6.2 and such are all Lawes which binde the Conscience This is a branch of Christ's Government over his Chruch This 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to appoint Lawes to his subjects 2. And as Lawes so Ordinances 2. Ordinances Word Prayer Sacraments Discipline they are all of Christs Institution 3. As Ordinances so Officers 3. Officers for the dispencing of those Ordinances He gave unto the Church some Apostles and some prophets and some Evangelists and some Pastors and Teachers for the perfecting of the Saints for the work of the Ministry for the edifying of the body of Christ Eph. 4.11 12. Thus did Moses the Typicall Mediator Order and Stablish the Jewish Polity both Civill and Ecclesiasticall under the Law by appointing Laws Ordinances and Officers for both And thus hath Jesus Christ ordered and stablished his Church under the gospel This did Moses as a servant in the house This hath Christ done as a Son over his own house Each herein shewing himselfe faithfull to him that appointed them as the Apostle sets forth Heb. 3.2 5 6. Here is the Externall Government of Christ 2. Besides this 2. Inwardly ruling in their hearts hee exerciseth an Internall goverment viz. in the Hearts of his people Here is the Chaire of State where this King sitteth dwelling there Eph. 3.17 and ruling there This he doth by his Spirit which he communicates as the Head to all the members of his mysticall body Therby guiding and directing them leading them into all truth requisite for them to know as he promiseth his Apostles Joh. 16.13 Then bowing and inclining them to yeild a willing and chearfull obedience to his will so revealed causing them to walke in his Statutes Thus are all the subjects of this kingdome led by the Spirit Gal. 5.18 they live in the Spirit and walke in the Spirit as it followeth ver 25. And here is the 2d Act of this great Vice-Roy having gathered his subjects he Ruleth and Governeth them 3. In the 3d place hee Protecteth 3 He protecteth them and defendeth them So much the Prophet Isaiah maketh promise of to the kingdom of Christ Isa 4.5 Vpon all the Glory shall be a defence The Glory So the Church is called inasmuch as it is the habitation of the glorious God and all the members thereof are and shall be changed from glory to glory 2 Cor. 3. last And upon this Glory shall be a defence a Covering Such a Covering was the Cloud in the wildernesse unto the Israelites a covert from the heat to defend them against the scorching of the Sun of which you read Exodus 13.21 And such a Covering was the Tent unto the Tabernacle of which you read Exodus 36.19 defending it against the injury of stormes and Tempests Each a Type of Christ and his Protection over his Church as the same Prophet there insinuates by alluding to each in the place fore-named Isai 4.5 6. Such a Covert such a Defence Jesus Christ is and will be to all his people Saving and delivering them out of the hands of all their enemies Even as those Typicall Saviours the Judges and Governours of Israel whom we read of in the Book of the Judges they saved the people from their temporall enemies in which respect they are called by the name of Saviours Nehem. 9.27 Even so the Lord Jesus who is the Truth of all those Types he saveth his people out of the hands of all their enemies both Corporall and Spirituall Corporall Enemies wicked and ungodly men Spirituall Enemies Sin and Satan Hell and Death All these are enemies to the Subjects of Christ's Kingdom But he having undertaken their protection and having all power given unto him he doth and will defend them so as though they may be annoyed and endangered yet they shall not miscarry by any of them Again in the fourth place defending them he also provideth for them 4. Provideth for them This did Joseph being made Governour of Egypt he provideth for the people Gen. 41. To that purpose in the years of plenty he layeth up store of provision that so he might have a Magazine against times of scarcity And the like office doth this our Mediatour whom God the Father hath constituted a Governour over his Church perform unto all the Subjects of his Kingdom He provideth for them whil'st he ruleth them he also feedeth them So that word may be rendred which we finde applied unto Christ Mat. 2.6 He shall rule my people Israel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Reget or Pascet He shall rule them or feed them The one you shall have in the Text the other in the Margin of our New Translation Both these do Shepherds to their sheep and both these do good Kings to their Subjects And thence is it that both in profane and sacred language they are termed Shepherds 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith the Poet Shepherds of the people Homer Cyrus my Shepherd saith the Lord by Isai Isa 44. last And such a Shepherd is the Lord Jesus So we find him sometimes stiled I am that good Shepherd saith he John 10.11 That great Shepherd of the sheep Heb. 12.20 so called because he performeth both these offices unto his people of Ruling and Feeding them So the Prophet Isaiah puts them together Isa 40. where speaking of the Messiah Behold saith he the Lord God will come with strong hand and his arme shall rule for him ver 10. Then followes He shall feed his flock like a Shepherd ver 11. And so the Prophet Ezekiel the like cap. 34. ver 23. I will set up one Shepherd over them and he shall feed them even my Servant David meaning Christ the Son of David according to the flesh And then followeth ver 24. And I the Lord will be their God and my Servant David a Prince among them Such is Jesus Christ a Prince and a Shepherd A Prince ruling his Subjects a Shepherd feeding his flock providing for his people and reaching forth unto them all things necessary and convenient for this life and for a better Even for this life Christ taketh care for his people for the supplying of their wants For their Bodies Thus did he provide for his Disciples when he was upon earth So as though he sent them forth without purse or scrip or shooes without ordinary accommodations yet they wanted nothing So much themselves acknowledge upon his interrogating them Luke 22.35 The like care he taketh for his Disciples being now in Heaven Upon this ground David buildeth his confidence that he should not want The Lord is my Shepherd even the Lord Christ therefore I shall not want Psal 23.1 And upon the same ground Paul maketh promise to his Philippians Phil. 4.19 My God shall supply all your need by Jesus Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 per Christum by Jesus Christ as being the Dispenser and High-Almoner under God his Father Even as Joseph
of the Covenant the Blood of Jesus Christ whereby he sealed the Covenant betwixt God and man under their feet by a wilfull and obstinate disobedience Thirdly And in this rank in the third place are all proud Justiciaries 2. Proud Justiciaries who think themselves not to stand in need of such a Mediatour As for Jacob's Ladder they need it not they have one of their own making by which they hope to climb to Heaven they have that of their own which they hope may sufficiently commend them unto God So thought that proud Pharisee in the Gospel who coming into the Temple to pray begins to reckon up all his good deeds tels God of his negative and positive Righteousnesse Luke 18.11 12. as supposing that he should need no other to speak a good word to God for him And thus is it not only with Romish Perfectists who dote so much upon their own good works that they fancie in some of them a supererogation sure they have no need of another to speak for them who can and dare speak so much for themselves but even many amongst our selves meer civill persons who stand so much upon their own morall righteousnesse as that without any other Mediation they dare present themselves before God As for such let them never make account of any benefit by this Mediatour Paul hath laid it down for an irrefragable conclusion Gal. 5.4 Christ is become of none effect unto you whosoever of you are justified by the Law ye are fallen from grace viz. from this grace of God in Christ so as living and dying in this condition you shal neither have part nor portion in it 4. All unbelievers 4. To these I might yet add generally all unbelievers who do not close with this Mediatour laying hold of this Mediation applying it to themselves complying with his designe therein To all these is this grace of God in vain O let it not be so to any of us Having heard of this Mediatour make out after him Let it not be so to us that we may have a share in the benefits of this his Mediation not contenting our selves with generall notions to know that there is such a Mediatour betwixt God and men So there may be and yet we never the better for it or yet to know in what way he hath discharged his office Let it be our care to insure our particular interest in him that he is a Mediatour betwixt God and us To that end 1. Be we reconciled unto God by and through him 1. Be we reconciled unto God through this Mediator This is the grand work of this Mediatour as I have shewn you wherefore he took upon him this office of Mediatourship Let us herein comply with this great designe of his which is of so great concernment to every of us Be we reconciled unto God So Paul presseth it upon his Corinthians in that place to which I have had so frequent recourse 2 Cor. 5. where having first laid down his Doctrine in effect the very same with that which I have dwelt so long upon viz. that God was in Christ reconciling the world to himselfe ver 19. Then he maketh this use of it ver 20 Now then we are Ambassadours for Christ as though God did beseech you by us we pray you in Christ's stead be ye reconciled unto God This was the sum of his message to them And this is the sum of our message to you This is the word which God hath put into our mouths He hath given to us the Ministry of Reconciliation ver 18. He hath committed to us the word of Reconciliation ver 19. Now then we being Ambassadours for Christ substituted by him as he was by his Father as though God did beseech you by us we pray you in Christ's stead be ye reconciled unto God Be reconciled unto God In this single motion there is a double request there being two things comprehended in that word 1. Accepting the Reconciliation purchased and offered on God's part 1. The first is That you will accept of the Reconciliation which is purchased for you and tendred to you Purchased for you by Christ and tendred to you by God his Father This receive Receiving this Grace This is that which Paul saith of himselfe and his believing Romans Rom. 5.11 We have received the Attonement 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dictum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. accepimus effectum istius reconciliationis Spiritum sanctum Grotius Comment ad Rom. 5.11 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Reconciliation Not the fruit and effect of their Reconciliation viz. the holy Spirit which being reconciled to God they had received as Grotius in his Comment goeth about to elude that Text which looketh so broad upon the Socinian but even the benefit of Reconciliation or Attonement which they received upon their believing So the same Authour in his former and more candid thoughts explains it elsewhere Quid hic est aliud Accipere reconciliationem quam accipere remissionem peccatorum Grotius de Satisfact cap. 7. To receive Reconciliation is to receive the benefit of Reconciliation In effect the same with that which is elsewhere called Receiving of remission of sins Acts 10.43 26.18 And this let all of us do Thus receive we this Reconciliation accepting this Grace by faith laying hold upon this Mediatour In this way is Remission of sins received So Peter telleth Cornelius and his company Act. 10.43 To him to Christ give all the Prophets witnesse that through his name his merit whosoever beleeveth in him shall receive remission of sins And in this way receive wee this Reconciliation By faith laying hold upon the Obedience and satisfaction of this our Mediatour applying the merit thereof unto our selves resting thereupon for the great obtaining of this great benefit Thus receive we this Grace of God and this gift by grace which is by this one man Jesus Christ as the Apostle describeth this benefit of Reconciliation or Justification Rom. 5.15 And thus having received this Grace Persevering in it now persevere in it and that by holding fast this our Mediatour our Peace-maker in the armes of our faith Continually interposing him as a skreene betwixt the fire of Gods wrath and our poor sinfull soules presenting him with the merit of his Obedience unto God his Father that so our peace being made it may also be maintained by the means of this our blessed Mediatour Thus be we reconciled unto God by accepting of this Reconciliation 2. And 2ly 2. Laying aside Enmity on our parts By laying aside that Enmity which is in our souls against him Laying down all the weapons of our Rebellion all our sinfull lusts Every of which as Saint James saith of one of them the Love of the world James 4.4 is Enmity with God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Enmity against God though not Directly yet Interpretatively in as much
as they alienate the soul from God And therefore lay them aside This is the Condition of the Covenant on our parts for which this our blessed Mediatour as our surety hath undertaken viz. that we shall deny ungodlinesse and worldly lusts c As ever we desire then to be made partakers of the benefit of this his Mediation see that we performe this Condition Non-performance of the Condition nullifies the Covenant The non-performance of this Condition will make the death of Christ to be of none-effect to us So long as a Rebell continues in actuall Rebellion against his Prince whatever Treaties or overtures of Reconciliation there have been it maketh them all voide rendring him uncapable of his Soveraignes grace and favour So long as a poor sinner standeth it out against God and will not be reconciled with him he cannot expect that God should be reconciled to him No Men must first be turned from the power of Sathan unto God before they can receive remission of sinnes Acts 26.18 See then that in this way we be all of us reconciled unto God that our hearts be reconciled to him so as not willingly to offend or provoke him but to love him and to cleave unto him with full purpose of heart desiring to walke before him in all well pleasing This is that as I said which this our Mediatour in order to our Reconciliation with God hath undertaken that we shall do Let not us offer that wrong to our Surety as to violate the Covenant for performance whereof he stands ingaged Thus be we reconciled unto God 2. And being thus Reconciled 2. Come unto God by and through this Mediator who is now Come we unto him Seeing then we have such an High-Priest let us come boldly to the throne of grace Hebrews 4.14 16. Seeing that we have such a Mediatour make use of his Mediation coming unto God by him Such a Mediator I say What can be required in a Mediatour that is not to be found in him 1. He is a faithfull Mediatour 1 A faithfull Mediatour Hee that sate upon the white horse Revelations 19.11 was called faithfull and true Such is Jesus Christ the righteous Judge and triumphant Conquerour in all his Relations A faithfull witnesse Revelations 1 5. and 3.14 A faithfull High-Priest Hebrews 2.17 And so a faithfull Mediator dealing faithfully betwixt both parties God and Man Being faithfull in things pertaining to God as the Apostle there hath it Hebrews 2.17 viz. in executing his will and satisfying his Justice And faithfull in things pertaining to men dealing effectually with his Father on their behalf not seeking himself This do false and faithlesse Mediatours sometimes being betrusted to intercede for others they speak one word for them and two for themselves seeking themselves in their Mediations But so did not so doth not this our Mediatour In this his Mediation emptying himselfe and laying aside his own interest he sought the good and benefit of his Elect. As Paul saith of himself that in his Ministeriall transactions amongst the Churches he sought not theirs but them 2 Corinthians 12.14 a true patterne for all the Ministers of the Gospel who are not to seek the goods but the good of the people committed to them So did the Lord Jesus In all his transactions as Mediator he seeketh not ours but us not any benefit to himselfe Papists whil'st they contend so eagerly for Christs meriting for himself they do therein seem not a little to disparage this work of his Mediatorship but our Reconciliation and salvation 2 A Mercifull Mediatour 2. And 2ly a Mercifull Mediatour So the Apostle putteth them together in the place forenamed Hebrews 2.17 A mercifull and faithfull High-Priest A mercifull and pitifull Mediatour One that having in his humane nature had experience of our Afflictions our Tentations is ready to succour those which are tempted One that is soon touched with the feeling of our infirmities Such a Mercifull Mediatour he shewed himselfe in the days of his flesh when he wept over Jerusalem upon which he had bestowed so much fruitlesse paines in attempting to gather the inhabitants thereof under the wings of his gracious government and mercifull protection Luk. 19.41 And such a Mediator he stil is having carried the same bowels to heaven with him A Mercifull Mediatour 3ly A potent and prevalent Mediatour 3 A potent and prevalent Mediatour Able to do much with his Father for his people With his Father Being gracious with him so he is This is my beloved Sonne in whom I am well pleased he can impetrate any thing at his hand Father I know that thou hearest me alwayes John 11.42 For his People He is able perfectly to save them which come unto God by him as the former Translation reads that Text Hebrews 7.25 To save them from the wrath of God to save them from their sinnes from the Guilt Terrour Power of them to supply all their wants to do for them above what they are able to ask or think A potent Mediatour able to performe what ever he hath undertaken whether for Man to God or for God to Man Thus hath the Lord herein laid help upon one that is Mighty as the Psalmist speaketh Psalme 89.19 putting this office of Mediatorship upon one that was able to go through with it A potent Mediatour being El Gibbor the mighty God Isa 9.6 4. And 4th a Perpetuall Mediatour 4 A perpetuall Mediatour This Man the Man Christ Jesus continueth ever Heb. 7.24 Ever a Mediatour And so continuing now he is able to save them to the uttermost 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for ever that come unto God by him seeing he ever liveth to make Intercession for them ver 25. It is not with this our Mediator as with that Typicall Mediatour Joseph So long as he lived to intercede for his kindred it went well with them but when he was dead and there arose a new king which knew not Joseph then they went to wreck in their liberties estates lives It is otherwise with our Joseph our Jesus Hee liveth ever sitting continually at the right hand of God making Intercession for his people Hee is a permanent Mediator 5. And lastly a Present Mediator always at hand Absolom when he had a desire to be brought into his fathers presence his Mediator Joab was to seek and though sent for would not come at him 2 Sam. 14.29 It is not so with our Mediator the Lord Jesus he is ever at hand at the right hand of God so as they who would make use of him may know where to find him An Agent who lyeth Lidger in heaven ready to receive and present the suites the Petitions which his people shall at any time put into his hand So as by his means they may obtaine mercy and find grace to help in time of need Heb. 4.16 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Seasonable Succour sutable to their present necessities Now put all these together Such is this
up to the life of grace here and glory hereafter And this power this spirit all true believers in their measure are and shal be made partakers of even as the members of the naturall body participate in those animall spirits which are in the Head And hereby they shall be inabled as to mortifie sin so to live unto God And thus you see the communion which is betwixt Christ the Believer as betwixt the Stock the Graft implanted in it Applic. Which is a ground of everlasting consolation to all those that are truely baptized into Christ A ground of everlasting Consolation mystically ingrafted into him by faith Being thus made one with him now let them know that all that is Christs is and shal be theirs The sap that is in the Stock is for the use and benefit of the Graft And thus whatever is in Jesus Christ it is for the Benefit and advantage of those that are in him So as All that is in Christ is the Believers what is it that they can want Is it pardon of sin is it Grace and favour with God Lo here is merit enough for both He hath by his obedience active and passive made an abundant satisfaction to the Justice of God He hath done and suffered enough to finish the Transgression and to make an end of or seal up sins and to make Reconciliation for iniquity and to bring in everlasting Righteousnesse Dan. 9.24 Here is nothing wanting to the Justification of a Believer before God Nor yet to his Sanctification As there is a fulnesse of merit so there is a fulnesse of spirit in Christ It pleased the Father that in him should all fulnesse dwell Col. 1.19 So it did during his abode here upon earth The Word was made flesh and dwelt amongst us full of grace and truth John 1.14 Upon his change of State he received an addition to that fulnesse When he ascended up on high he received gifts for men Psal 68.18 Gifts which he might distribute and give unto men as the Apostle renders that of the Psalmist Eph. 4.8 He ascended far above all heavens that he might fill all things So it followeth ver 10. All things that is all his Elect and faithfull people all which do and shall in their measure receive of that his fulnesse Of his fulnesse we have all received grace for grace saith Saint John John 1.16 We all all believers have received grace for grace 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 grace upon grace say some one grace after another abundance of grace or grace for grace graces answering to those graces which are in Christ as the characters in the wax answer those in the seal or grace for grace The grace of Sanctification following upon the grace of Justification both flowing from the free-grace and good will of God in Christ And this believers receive from the fulnesse which is in Christ which is not only a repletive but a diffusive fulnesse Plenitudo non vasis sed fontis Not like the fulnesse of a vessel which if a drop be taken from it it suffers a diminution by it but of a fountain which runneth over for the benefit of all that will come unto it Such a fulnesse of Spirit such a fulnesse of Grace is there in Jesus Christ who is in that respect compared to a Fountain Zach. 13.1 In that day there shall be a fountain opened to the house of David for sin and for uncleannesse That Fountain is Christ himselfe whose merit and spirit represented by the water and blood issuing out of his side in his Passion are as streams ever running from a living Spring sufficient to wash and cleanse all believing sinners from the guilt and pollution of sin Here is merit enough for their Justification and here is spirit enough for their Sanctification And in both these Believers being united unto Christ have and shall have communion with him A four-fold Benefit flowing from this Union and Communion Out of which Generall still to follow the Metaphor bud forth divers other particulars The Graft being thus put into the Stock made one with it and partaking in the sap and juice that is in it it now receiveth from it a four-fold benefit viz. Nutrition Augmentation Fructification Sustentation Nourishment Growth Fruitfulnesse Establishment And the like four-fold benefit we shall find accrewing unto the Believer from this his union and communion with Jesus Christ Each of which will yeild us a severall Resemblance A first of these Benefits is Nutrition 6. Resembl 1. Benefit Nutrition nourishment This the Graft receiveth from the Stock And this the Believer receiveth from Christ So the Apostle holdeth it forth though under a different Metaphor Col. 2.19 where comparing Christ to the Head and the Church to the Body he sheweth how the one receiveth nourishment from the other Not holding the Head from which all the Body having nourishment ministred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Graeci 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 appellant illum qui omnia ornamenta suppeditat sacras Choreas agentibus Abbis ducta Motaphora 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dicitur quicunque aliis suppeditat res ad quemcunque finem necessarias Et 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 est hoc facere abundè copiosè in Davenant in Col. 2.19 The word there used signifieth generally a Supply of all things requisite and convenient and that in an abundant manner Such a supply doth the Head make unto the naturall Body It giveth to every part sense and motion and particular abilities for the discharge of their severall offices and functions as to the eye to see to the ear to hear c. And such a supply doth Jesus Christ make unto his mysticall Body giving spirituall sense and motion to every member with abilities and graces sutable to their severall offices and conditions furnishing them with whatever is requisite for their Personall Salvation and the Churches Edification In this place the word more particularly imports a supply of such things as are necessary for the nourishing of the Body Est autem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 accipere ea quae alendo corpori sunt necessaria Grotius ad loc These the Head supplyeth to the members of the naturall body And these Jesus Christ supplyeth to the members of the mystical Body even to all that are in him Such a supply the Stock maketh to the ingrafted Branches And such a supply Christ yeildeth to all those living spirituall Branches that are ingrafted into him ministring to them spirituall Aliment for the nourishing up of their souls unto eternal life To the nourishment of the naturall Body there are but two things requisite Christ is perfect nourishment to the Believer viz. Meat and Drink and both these is Christ unto the believer My flesh is meat indeed and my blood is drink indeed saith he to the Jews John 6.55 Meat indeed and drink indeed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 verè eminentissimè Truely and really though
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