ΜΕΣΙΤΗS, OR, The One and Onely Medi­ator betwixt God and Men, the Man CHRIST JESUS.

AMongst Ministeriall offi­ces and services there are two which are loo­ked upon as chief and principall, viz. Coherence to speak from God, and to God. To speake from God to his people, to speake to God for his people. The one of these [Page 2] is done in Preaching, the other in Prayer. Touching both these our Apostle Saint Paul indoctrinates his scholer Timothy in this Epi­stle. The former he doth in the close of the chapter foregoing, ver. 18. where he giveth it in charge to him, that he should [War a good warfare.] And that not only as a private souldier, a private christian, [fighting the good fight of faith] (as elsewhere he exhorts him:1 Tim. 6.12.) but as a publick officer, a Minister of the Go­spel, maintaining the truth of God against all false Teachers and Corrupters of it. [Hold­ing faith and a good conscience:] So it follow­eth: Faith, the Doctrine of faith, that sa­cred Depositum, the doctrine of the Gospel which was committed to his trust; This Timo­thy must hold, 1 Tim. 6.20. holding it fast, and holding it forth; therein discharging his conscience in the sight of God and Man. The later of these he doth in the former part of this chapter, which beginneth (as you may see) with a se­rious exhortation and 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 [Page 3] 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 [Page 4] 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 2^d 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 3^d 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 4^th 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 [Page 5] 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 Ʋncircumcision (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 [Page 6] 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 [Page 7] amongst profane Authours. In the transla­ting of it I find some slight difference. Ter­tullian sometimes, (and after him Catellio) renders it Sequester, an Ʋmpire, 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, 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, [Page 8] 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 3^d 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 [Page 9] 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 Ʋnion 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, quàm 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 [Page 10] 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 S^t 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 [Page 11] 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. 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 [Page 12] 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, [Page 13] 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 [Page 14] 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 Gods peculiar, God which knoweth the hearts, Acts 15.8.] Thus are the properties of God attributed to him.

4. And so (in the 4^th 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 worlds made by him. Not onely the New [Page 16] 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 worlds 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 Ʋniverse, 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 [Page 17] 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: [Page 18] 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 [Page 19] us onely as a Man? The [Man] Christ Jesus.]

Ans. True, so he is, Man, True Man,Christ true Man, but not meer Man. but not meer Man, Verus, sed non merus. The word is not to be taken exclusively, as denying the Divine Nature. No, Elsewhere in this Epistle, the same pen stileth him God, (as I have shewn you) [God manifested in the Flesh.] So as here is no ground for the Arian, or Soci­nian; to cast anchor upon. By the like reason the Marcionites, or Manichees, might con­clude against the truth of Christ's Humanity, because else-where he is called God. [God bles­sed for ever, Rom. 9.5.] Thus is the same Person, being [...], both God, and Man, some­times denominated from one nature, some­times from the other; Sometimes called God, and sometimes man: Yet so, as he is truely both. And in that respect fitly said to be a Mediatour betwixt God and men; having an Interest in, and participating of both Na­tures.

Reas. Reason. Why Christ must partake of both Natures. And it was very requisite that he should be so; And that for the due qualify­ing of him for the Office and Work of his Me­diatorship, That he might be a meet and fit­ting Person to deale betwixt God and men. That was his Office, that was his Work; to deal with God for man; and to deal for God with man. Now that he might be fit for both these transactions, for both parts of this Office, he must partake of both Natures: That he might effectually deal with God for man, he [Page 20] 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 [Page 22] 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 Ʋnion, 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 Ʋnion 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 [Page 24] and condemned by others as erroneous and hereticall,Testimony to the Truth by the London Mi­nisters. p. 9. having no ground for it, but the ignorance of the Authors and Abettors: who (as it seemeth) doe not understand the meaning of that phrase, To be reconciled unto one.

To be reconciled unto one, what is it but to be reingratiated,To be recon­ciled to one: the phrase ex­pounded. to be restored to grace and fa­vour with him? So the Princes of the Phili­stins understood the word, 1 Sam. 29.4. where declaring their jealousie concerning David, lest if he should go along with them, he might betray them, [Wherewith (say they) should he reconcile himselfe to his Master? &c.] i. e. Reingratiate himselfe, make his peace with him, procuring his grace and favour again. In the same sense our Saviour adviseth the of­fending Brother, that he should [go and be reconciled to his Brother, Matth. 5.24. i.e. Seek to make peace with him by confessing his fault, and if need were, making satisfaction. And so in like manner the Apostle willeth the woman that had without cause de­serted her husband, [Let her (saith he) be reconciled unto him, 1 Cor. 7.11. i. e. Humble her selfe, and seek the good will of her hus­band, that he passing by her offence, might receive her again as a wife, being reconciled unto her. And thus are men most properly said to be reconciled unto God; when they do Redire cum Deo in gratiam, when they are restored to his grace and favour again; so as his wrath is appeased towards them, and they are reingratiated with him.

But to leave them (with whom happily I shall have occasion to deale somewhat more fully upon this point hereafter.) Hold we on our way.

The Reconciliation undertaken by Christ be­twixt God and man, is a Mutuall Reconcili­ation. On God's part, on Man's part.

1. On God's part,1. On God's part. the reconciling of God to man. In this respect it is that Christ is said to have made peace, Col. 1.20. And to be our Peace, Ephes. 2.14. i.e. the Authour of peace and reconciliation with God: which he hath purchased by the Blood of his Crosse; by ma­king satisfaction unto the Justice of God. This is the Reconciliation spoken of by the Angel Gabriel, Dan. 9.24. Seventy weeks are deter­mined, &c. to finish the transgression, and to make an end of sins, and to make reconciliation for iniquity. This was the Messiah's work. So the Apostle applieth it unto him, Heb. 2.17. where speaking of this great high Priest, he sets forth this to be the principall part of his work, [to make reconciliation for the sins of the people.] This was the work, the most pro­per work of the Priests under the Law, those Typicall Mediatours, to reconcile God unto his people, Lev. 8.15. by making Agreement for them, Exod. 29.36. And this is the work of this Architypall Mediatour, the Lord Je­sus, to reconcile God unto man. So are we most properly to understand both those forenamed places, which our Adversaries aforesaid con­ceive to speak so full for them. That of the [Page 26] Apostle, Rom. 5.10. [When we were enemies we were reconciled unto God.] How? why, by the death of his Son,] by and through that sa­tisfaction which Christ hath made to the Ju­stice of God. And that other, 2 Cor. 5.19. God was in Christ reconciling the world to himselfe.] How? The next words explain it, [not im­puting the trespasses unto them,] pardoning the sins of his people; accepting the satisfa­ction made by Christ on their behalfes: which being applied unto the persons of believers, now God is actually reconciled unto them.

Object. Object. But was he not so before? Did not God love his Elect from eternity? How then is he said to be reconciled to them?Answ.

Answ. To this it is answered, True, he did so.Gods eternall love, what? [Jacob have I loved,] So the Apostle Rom. 9.13. citeth that of the Prophet Mala­chy, Mal. 1.2, 3. which is to be understood not onely of Jacob's posterity, the Israelites, whom God preferred before the posterity of Esau, the Idumaeans; but of the person of Jacob. Thus God loveth the persons of his E­lect, and that before they have done either good or evill. But what is that Love? why, only a gracious purpose of God towards them, for the reconciling of them unto himselfe, and receiving them into grace and favour with him. This is the Love of God to his Elect; not any complacencie and wel-pleasing that he hath in their persons so long as they are in a state of sin; no, the Apostle layeth down this for an irrefragable Conclusion, Rom. 8.8. that [Page 27] They which are in the flesh (in state of nature) they cannot please God.] And the verse fore­going giveth a reason for it, because the car­nall mind (or the minding or wisdome of the flesh, [...]) is Enmity against God.] Rebellious Subjects, so long as they continue in that state of Rebellion, cannot be pleasing to their Prince. No more are rebellious sinners (and such are God's Elect, as well as others, before conversion, Ephes. 2.3.) to their God. To the same purpose is that other Text, Heb. 11.6. Without faith it is impossible to please God.] Neither the person, nor services of an unbeliever can be well pleasing unto God. And why? Because it is by faith that the person is united unto Christ, In whom God the Father is well pleased, Mat. 3.17. In him it is that the persons of God's Elect come to be accepted: He hath made us accepted in the beloved, Ephes. 1.6. God's eternall love then towards his E­lect imports no more but a gracious purpose of reconciling them to himselfe in time. Which is not actually done, untill the Reconciliation purchased by Christ be effectually applied unto them through faith. Now is God said to be reconciled unto them, and not before. Here is Reconciliation on God's part.

2. On Man's part;2. On Mans part. the reconciling of man to God; Which is done by subduing and hea­ling that rebellious principle of Enmity which is in the soul; inclining the sinner to accept of Reconciliation being offered and tendred unto him: to close with God upon his terms; [Page 28] by faith to lay hold upon his grace and mercy in Christ: yeilding up himselfe unto God; taking and acknowledging him for his Sove­raign Lord: so as laying down and casting a­way the weapons of his rebellion, abandon­ing what ever it is that might be offensive to him, whatever it is that might alienate him from his God, or his God from him; thence­forth to walk before him to all well pleasing, in newnesse of obedience all his dayes. This is Reconciliation on Man's part. Of which we may understand the Apostle to speak, 2 Cor. 5.20. We pray you in Christ's stead be ye recon­ciled to God.] i.e. Accept the grace that is of­fered you in the Gospel, imbracing it by faith, indeavouring to walk worthy of it, answera­bly to it.

Put these together. Here is the great work, for the effecting and procuring whereof the Lord Jesus undertook the Office of a Media­tour: viz. a Mutuall Reconciliation betwixt God and man.

Reconciliation] A blessed work!Reconciliation a blessed Work. Such is not only Reconciliation betwixt God and man, but also betwixt man and man: a work which every Christian should be forward in, and am­bitious of; to be in this sense a Mediatour, a Mediatour of Reconciliation; Satan a Media­tor of Enmity. not of Debate, and Division; to make, or maintain, or wi­den differences. This was Satan's work at the first; Such a Mediatour was he betwixt God and man, a Mediatour of Enmity; going be­twixt God and man to make a Breach, to dis­solve [Page 29] that Union betwixt the creature and the Creatour: to sow the seeds of Division be­twixt them: which he did (even as Tale-bearers, and Make-bates use to do,) first, by casting in of jealousies, and suspitions betwixt the one and the other. Yea, hath God said, ye shal not eat of every tree of the garden? (saith he to the woman Gen. 3.1.) Insinuating that in that Prohibition God intended no good to man. Then plainly accusing the one to the other; God to man; as if he envied man's happiness, [God doth know that in the day ye eat thereof, your eyes shall be opened, and ye shall be as Gods, knowing good and evill, ver. 4.] Thus did he bring in Enmity into the world at the first; and by the like Artifice he still indeavours to continue, and increase it; to that end accu­sing man to God. Thus dealt he with righteous Job, Job 1.9. Doth Job serve God for nought?] Insinuating that Job, what ever shows he made, he was no other but a Mercenary Hypocrite; one, that in what ever service he did, looked more at his own private advantage, then the honour of his God. And the like he stil doth; whence he is called the Accuser of the Brethren, Rev. 12.10. Accusing man to God, and man to man; all to sow divisions betwixt them. Such a Mediatour is he.

And such Mediatours there are enough to be found every where; Mediatours of Enmi­ty: Such as doe the like ill offices betwixt men and men; sowing of strife, (as the Wise man saith of the wicked man, the mischievous [Page 30] man, the False-witnesse, the Tale-bearer, Prov. 6.14, 19. & 16.28.) either making, or main­taining of differences amongst Brethren: which they do after the very same manner that Sa­tan did; by casting in of jealousies and suspitions betwixt them; accusing the one to the other. An office as ill as may be; which whoso are imployed in, they are therein no other but the Divels Agents and Instruments,Diabolus est medium disjun­gens; Christus est medium con­jungens. Aqui­nas ad Tex­tum. Christ a Me­diator of Re­conciliation, and therein a pattern for our Imitation. doing his work; He was and is a Mediatour of En­mity:

But Christ of Reconciliation. And herein let every of us propound him as a pattern for imitation, accounting it one of the best offi­ces we can perform, to make peace. [Blessed are the Peace-makers, (saith our great Peace-maker,) Matth. 5.9. Peace-makers, whether they be such as indeavour to reconcile man to God, which is the work of the Ministers of the Gospell, to whom is committed the Word, and Ministry of Reconciliation, 2 Cor. 5.18, 19. Or man to man; in composing of differences, seeking to make peace, betwixt those which are at variance. Peace, a good seed, which whoso soweth, shall not lose his labour; how ever it may prove a thanklesse office with men, and sometimes meet with ill requitals, (So fa­red it with Moses, when he interposed himself betwixt those contending Hebrews, Exod. 2.14. he met with a Check and a Choak. And so it fareth sometimes, and oft-times with Re­concilers, Peace-makers; whilest they in­terpose themselves betwixt two disagreeing [Page 31] parties, it may be they have thanks from neither, but suffer from both) yet their labour shall not be in vain in the Lord. They shall reap that which will be worth the reaping. [The fruit of Righteousnesse is sown in peace of them that make peace, (saith Saint James) Jam. 3.18. As they have inward peace and tranquility in their Christian indeavours here, so they shall reap that fruit of Righteousnesse, eternall Peace, hereafter.

Every of us then be ambitious of being a­ctive in such a Mediation; a Mediation of Re­conciliation. Be wee also Peace-makers. An Exhortation, never more seaso­nable, never more needfull then at this day, in these dividing times, wherein that Media­tour of Enmity, the Divell, hath sown so ma­ny tares of Division, as that they threaten the choaking of what ever good seed the good hand of God had begun to sow amongst us in this, and the Neighbour Nation. In this la­bour we all of us to counterwork the com­mon Adversary: To be as industrious in sow­ing of Place, seeking of Peace. Seek it from God, seek it from men, seek it by prayers, seek it by counsels, seek it by all possible in­deavours; every of us contributing what we may towards the regaining of what to so great a degree we have lost; our Peace.

1. To this end labour (in the first place) to make prace in Heaven, by seeking Reconcilia­tion with God. Were there peace above, there would be peace below; were we at peace with God, we should be at peace amongst our selves.

2. Then be we in our selves peaceable; all of us seeking after our share in that Wisdome which is from above; which is first pure, then peaceable, gentle, and easie to be intreated. That so, what in us lieth, we may all of us promote this so much desired work of a Nationall, Ec­clesiasticall, Civill, Domesticall, Personall Re­conciliation. A service gratefull to God.

Onely, Let it be managed in God's way. Only in God's way. So did this our Peace-maker, our blessed Media­tour manage this great businesse of Reconcilia­tion betwixt God and man, in the way that God his Father had laid forth to him. The like do we: not going out of God's way to seek for peace, not parting with what is Gods, to pur­chase it: what is our own, we both may, and in some cases ought. So did this our Media­tour; how ever he was tender of his Fathers honour, yet he emptied himselfe (so the Ori­ginall hath it; Phil. 2.7. [...],) viz. of his own honour, [He made himselfe of no reputation; yea, laid down his life to purchase peace, Col. 1.20. And herein imitate we him; be content to emptie our selves, to part with much of our own for peace; not with God's Truth, his Honour, his Glory, by yeilding to any sinfull accommodations and complyances. Peace so bought is but an ill purchase; other­wise it can hardly be purchased at too dear a rate.

But to return from whence I have deviated, being drawn aside by the seasonableness of this Exhortation, which fell in by the way.

We have seen what the great Negotiation is, in reference whereunto Jesus Christ took upon him the office of a Mediatour betwixt God and men.

Quest. Our next Question must be, How came he by this office? Question. How Christ came by this Office. How came he to under­take this work?

Ans. To which I return this generall An­swer, He was called to it. Answer. He was called to 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 [Page 34] 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 [Page 35] 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 Days­man (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 [Page 36] 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, [Page 37] 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. 2^ly He was Furnished for it. 3^ly He was invested in it. In these three consists the manner of this his Ans. 1 calling.Hee was de­signed to it.

1. He was designed, elected, ordained by God his Father unto this office. Thence cal­led his Elect one, Isaiah 42.1. [Behold my ser­vant whom I uphold, mine Elect in whom my soul delighteth], It is spoken of Christ as Mediator, who was Elected and designed by God his Father unto that Office; viz. In his secret purpose and Decree.

2. Being thus Elected to it, he was al­so furnished for it.Furnished for it. Furnished with all re­quisite Ans. 2 Qualifications for the discharge of it. So it there followeth, [Behold my Servant, whom I uphold, mine Elect one, &c. I have put my Spirit upon him, Isaiah. 42.1. that is, fitting him for that office to which he was Elected.

3. Being thus elected to it, and furnished [Page 38] for it, he was Invested in it.Invested in it. This are we to Ans. 3 understand by those phrases even now named, of Gods giving his Son, John 3.16. His send­ing his Son, Galat. 4.4. Each importing the Investiture of Christ into the office of his Me­diatorship.

Here is the manner of this his calling to this office, He was thus designed to it, furnished for it, Invested in it.

All which may be conceived to be com­prehended in that one word, [Anointing:] All compre­hended in the word Anoin­ting. From whence this our Mediator is called by the name of Messiah, or Christ; [Thou art Christ] it is the Divels confession Matth. 16.16. And the Christ, [We have seen the Messia, which is, being interpreted, The Christ, Joh. 1.41. [...], And, the Christ of God, Luk. 9.20. i. e. One Anoynted of God, Anointed by way of Designation, Qualification, Inaugura­tion.

All these three wayes was David Anoyn­ted.Thus was Da­vid Anointed. First, by way of Designation. Of this we may read, 1 Samuel 16.13. Where the story informes us, How he was Anointed by Samuel, [He tooke the horn of oyle, and Anoynted him in the midst of his Brethren:] By that ceremony designing him to the King­dome. And being thus designed to it, he was Qualified and furnished for it: So it there followeth; And the Spirit of the Lord came upon David from that day forwards] id est, God did indue him with Heroicall gifts in an ex­traordinary measure, and manner; as wis­dome, [Page 39] Magnanimity, Courage, Grace, Ho­linesse. And being thus designed to it, and furnished for it, then was he Inaugurated, and Invested in it, And that by a second A­nointing in the presence of the people, of which we may read, 2 Sam. 2.4. Thus was David A­nointed.

And herein may we look upon him as a lively Type of Jesus Christ David herein a Type of Christ. the Anointed of the Father. Who being after the like manner first designed to this office of his Mediatorship, before he undertook it; he was then Qua­lified for it. This is that which Peter tells Cornelius and his company Acts 10.38. God Anoynted Jesus of Nazareth with the Holy Ghost, and with power] Thus was he Anoin­ted; with the Holy Ghost, [The Spirit of the Lord is upon me, because the Lord hath anoin­ted me; Isaiah 61.1. Anointed him by a large effusion of the Spirit upon him, after an extraordinary measure and manner, [God, even thy God hath anointed thee with the oyle of gladnesse above thy fellowes, (saith the Psal­mist, Psalm. 45.7. Speaking of the Messi­ah.) Of whom Saint John telleth us, that God gave not the Spirit by measure unto him, John 3.34. This is the Spirit given to all other of the Saints of God, [unto every one of us is gi­ven grace according to the Measure of the gift of Christ, Ephes. 4.7. But not so to Christ; To him not by measure, that is, plentifully, a­bundantly, [It pleased the Father that in him should all fullnesse dwell. Col. 1.19. that is, [Page 40] all Perfection of grace, wisdome, goodness, mercy. Thus was he Anointed with the Ho­ly Ghost. And with Power; Having both [...] and [...] given to him, might and Authority. Christ the Power of God, saith the Apostle, 1 Corinthians 1.24. [...]. All power is given to me in heaven and in Earth, (saith our Saviour) Matthew 28.18. Thou hast given him power over all flesh, John 17.2. [...], Authority. Thus was he anoin­ted, furnished with all Qualifications requi­site for the discharge of this his Mediator­ship.

And being thus furnished for it, now was he invested in it, put upon the undertaking and executing of it. Of his Propheticall of­fice; [The Lord hath Anointed me to preach good tidings unto the meek, he hath sent me, &c. Isaiah 61.1. Of his Priestly office, [The Lord hath sworne and will not repent, Thou art a Priest for ever, Psalm 110.4. Of his Kingly office, [The Lord said unto my Lord, sit thou at my right hand untill I make thine enemies thy footstoole, Psalm 110.1. Which three are the parts of his Mediator­ship. Thus was the Messiah called to this of­fice: Designed to it, furnished for it, Invested in it.

All three com­prehended un­der the word Sealing.Which three we may again in like man­ner conceive to be couched under that other word of Sealing. [Him hath God the Fa­ther sealed, John 6.27. Sealed, 1. by way of Destination. Thus do men sometimes [Page 41] set their markes or seals upon things which they design and intend for some speci­all use. And thus was the Lord Christ Sea­led by God his Father, with the seal of his E­ternall Predestination. That Seal which the Apostle speaketh of 2 Tim. 2.19. The foun­dation of God remaineth sure, and hath this seal, God knoweth who are his.] Thus are all Gods Elect Sealed; having an irrevocable decree passed upon them; whereby they are Sealed up unto Eternall salvation, being predestinated unto life. And thus was Christ the Head of the Election sealed, predestina­ted unto this his office of Meditatorship. 2. Sealed by way of Qualification. Thus are Agents and Ambassadors said to be Qualified by the Seal of the Prince or State that sends him, which giveth them Credit and Power to act in their Name; so as they are thereby known to be what they are, where ever they come. And thus hath God the Father sealed his Son Christ, by putting his own Image up­on him, communicating to him the fulnesse of his Spirit, Anointing him with the Holy Ghost and with power; which is as it were Gods seal, whereby Christ was known to be the Mes­siah, the true Mediator. And 3. Sealed by way of Investiture. Thus are publick offi­cers invested in their places, by receiving their commissions under seal; which give them Au­thority to execute that office to which they are called. And thus hath God the Father Sealed his Son Christ, Authorizing him to [Page 42] undertake, and execute the office of a Me­diator. Thus was this our Mediator called to this office. Here is the manner of his calling.

Question 3 Question. But When was he thus called to this office. When Christ was called to this office. There is the 3^d Enquirie; To which I shall return Answer briefly.

Ans. He was called to this office, Before time: Answer. Before time. In time.

1. Before time, in respect of Destination: He was predestinated hereunto from all Eter­nity. Yea, in some sense he may be said to have been a Mediator from Eternity, viz. in the businesse of Election. So much we may learn from the Apostle in that known place, Eph. 1.4. where he telleth beleevers, that they were chosen in Christ before the foundati­on of the world.] Chosen [...], in Christ, or for, Musculus Loc. Com. de Electi­one Cap. 6. by and through Christ. In him, as Mem­bers in their Head. For by, and through him, as Mediator. He being the Head of the Electi­on, the first born amongst many Brethren (as the Apostle upon another account calls him Rom. 8.29.) the first that opened the womb; others were Elected in, by, and through him. Thus was he a Mediator before his Incarnati­on: yea, before the worlds Creation. Then was he a Mediator in the business of Election: yea, and then was he predestinated to be a Medi­ator of Reconciliation. I was set up from E­verlasting (saith Wisdome) Prov. 8.23. It is spoken of Christ the Wisedome of the Father, who was designed and appointed to be a Me­diator [Page 43] from Eternity. Thus was he called to be a Mediator before time.

2. In time. 2. In time. Then was he invested in this office, put upon the undertaking and exe­cuting of it. Which he did first virtually, then actually.

1. Virtually 1. Virtually. and Inchoately. So was he a Mediator even from the fall of Adam. When God and Man were fallen at variance by reason of sin, so as the First Covenant, the Covenant of works was disolved and broken, and an enmity, through Satans artifice, intro­duced. Now did the Lord Christ, for the di­solving of that work of the Divell, and the re­payring (in measure) that breach which sin had made, enter upon the exercise of this of­fice of Mediatorship, to which he was before designed. Now did he undertake that great negotiation of Reconciling God to man, and Man to God. Now did that promise made un­to our first parents, being yet in Paradise take place, Gen. 3.15. Now did the seed of the wo­man begin to break the serpents head. So as from thenceforth he was a Mediator virtually. How ever he was not of many ages after incar­nate, yet was he an Effectuall Mediator. The vertue and efficacie of his Mediation extending it self even unto the first Ages of the world. In which respect (as also in the former) Christ is said to be the Lamb slain from the beginning of the world, (as that passage is commonly read) Revelation 13.8. So he was, (as in respect of Gods destination, being designed [Page 44] before time to be offered up in time, so) in respect of the Efficacy of that his Sacrifice, which extended to the first age of the world, as far as Adams fall. Even as it was with the Incense offering in the Tabernacle, or Tem­ple, however it was burnt only in one place, viz. upon the golden Altar before the Arke of the Testimony, Exod. 11.5. yet the perfume of it extended to every corner of the house. Thus the Sacrifice of Christ, however it was offered up onely at one time, in one age, in the End of the world (as the Apostle hath it Heb. 9.26.) and only in one place, upon the Altar of the Crosse, yet the vertue and efficacy thereof extended to all places, and all ages; as well to those who lived before his Incar­nation, as those who lived after. Thus did Christ enter upon the exercise of this office immediately upon the fall of man, so soone as there was need of a Mediatour. From thence doth this his Mediatourship Com­mence, From that time he was a Mediator vertually.

2. Actually.2. Actually. Thus was he a Mediator after his Incarnation. When he had taken the na­ture of man upon him, and was made man, Then was he an Actuall and Compleat Medi­ator. Marke the Text [There is one Media­tor betwixt God and men, [the Man] Christ Jesus.] The eternall Son of God being made Man, [...], God-Man, now was he an Actuall and compleat Mediator. Being thus manifested in the flesh, now he was ma­nifested [Page 45] to be what before he was. Now did he act that part visibly upon earth, which be­fore he had acted secretly and invisibly in heaven. Now was he every way furnished for the office of a Mediator. Now was a Bo­dy prepared for him (so the Apostle Heb. 10.6. following the Translation of the Septua­gint, citeth that of the Psalmist, Psal. 40.6. applying it unto Christ, [A Body hast thou prepared (or fitted) for me.]) Thereby mea­ning the humane nature of Christ, which was prepared, fitted for the work of the Me­diatorship: Fitted through Sanctification of the Spirit. Thus are all believers fitted for their worke of obedience; as Saint Peter tel­leth them, 1 Pet. 1.2. Elect according to the foreknowledge of God, through sanctification of the Spirit unto obedience.] And thus was the Lord Christ fitted for his great work of obedience, which as Mediator he was to per­form here upon Earth, viz. through Sancti­fication of the Spirit; the large effusion of the Spirit upon his humane nature. And being thus fitted for it, now he entred upon it; upon the worke of his Active and Passive o­bedience: discharging his Propheticall and Priestly office here upon earth; which having done, then he entred upon his Kingly admi­nistration in heaven. But this I shall have oc­casion to cleare up unto you more fully in re­solving of the next Question; which now fal­leth in fitly. And that is,

Question. How, and in what waies the Question 4 [Page 46] Lord Christ manageth and carrieth on this work of mediation for the effecting of this Reconcili­ation? The Work of Mediation how managed and carried on.

Answer. By divers steps typified by Ja­cob's Ladder. Where. Ans. A Question of great use, high con­cernment unto all those who desire to be ac­quainted with the mystery of Christ. For the Resolution of it; we must know that this work of Mediation, it was begun and carried on by divers steps and and degrees; not un­like that ladder which the Patriarch Jacob saw in his nightly vision, Gen. 28.12. which I look upon as a Type, carrying with it a lively re­presentation of this our Mediatour, and his blessed Mediation. So our Saviour himselfe applieth it, John 1.51. That ladder reached from Earth to Heaven, uniting the one to the other. So doth the Lord Jesus by his Media­tion, he uniteth Heaven and Earth; God and man: by the means whereof, they come to have a sweet and blessed union and communi­on each with other; So as all graces descend from God unto men upon earth; and men come to ascend unto God in Heaven. Now in this Ladder there are two things to be taken notice of, viz. First, The two Extremes or Ends of it; the Bottome, and the Top. Se­condly, The intermediate steps or staves be­twixt them. And the like may we observe in this our Mediatour, and his Mediation.

1. The two Ex­tremes repre­senting the two Natures in Christ.1. Here may we first take notice of the two Extremes, viz. the two Natures of Christ, his Humanity, his Divinity; fitly represented (as some conceive it) by the two ends of that [Page 47] Ladder, the foot whereof was upon Earth, and the top in Heaven; the one aptly represent­ing the Humanity of Christ, the other his Divinity; his Humanity upon Earth, his Di­vinity in Heaven: yet both united together in one Christ by an Hypostaticall, Personall Uni­on. And here is the foundation and ground-work of Christ's Operative Mediation: which was laid in this Substantiall Mediation (as they call it;) in the union of these two na­tures. God and man being at variance, this our Mediatour, that he might make way to the reconciling of their Persons, he first uniteth their Natures; being the Son of God by na­ture, he taketh the Manhood into a personall Union with his Godhead. Even as one desiring to mediate peace betwixt two dissenting fa­milies, which are at deadly feude the one with the other, he being first clearly allyed unto the one, he marrieth into the other, that so being related and allyed unto both (to the one by consanguinity, to the other by affini­ty) he may have the greater advantage for reconciling each to other. Thus did our Me­diatour, the Lord Jesus. Being the Son of God, by nature, he marrieth the nature of man, taketh it into a personall and indissoluble union with his Godhead, that so, being near­ly allyed unto both, he might be fit to deale betwixt them, and might with better successe manage this Work of Reconciliation. Here are the two Extremes in this Ladder, the Bot­tom, and the Top.

2. Now betwixt these two, there were ma­ny intermediate stavesThe interme­diate Staves, five. or steps; So there is in a Ladder, and so there were in that Ladder; how else should the Angels ascend and descend by it, as they are said to do? And in like man­ner in this great Negotiation of our Media­tour betwixt God and man, we shall find di­vers steps and degrees whereby he managed and carried on this Work of Reconciliation. Of these steps Bellarmine Bellarminus de Christo Media­tore. lib. 5. c. 1. reckons up foure. Christ in his work of MediationFive steps in Christ's Medi­ation. is 1. Arbi­ter, an Arbitratour, an Ʋmpire. 2. Interpres, an Interpreter, or Messenger. 3. Advocatus, an Advocate, an Intercessour. 4. Sponsor, a Surety, an Ʋndertaker. And to these, to make the enumeration compleat and full, Junius Junius Ani­madvers. in Bellarm. ibid. lib. 5. cap. 1. §. 9. adds a 5^th, Gubernator,: A Ruler, a Governour. These are the steps of this Ladder, the several operations whereby the Lord Christ manageth this his work of Mediation. The first and se­cond whereof belong unto his Propheticall Office: the third and fourth to his Priestly Office: the fifth and last to his Kingly Office: All together rendring him a compleat Medi­atour, I shall take a view of these particulars severally; speaking of them as plainly, as clearly as I can. Let me crave your best atten­tions to go along with me.1. The first step; Arbiter, Christ an Ar­bitratour or Umpire be­twixt God and men. Begin with the first of them, which is

1. Arbiter, an Arbitratour, an Ʋmpire, a Judge; Such a one may properly be called a Mediatour, who layeth his hand upon both par­ties, (as Job speaks, Job. 9.33.) judging betwixt [Page 49] them. Who made thee a Judge over us? saith one of the contending Hebrews unto Moses, when he interposed himselfe as a Mediatour betwixt them, Exod. 2.14. One that taketh cognizance of the difference, what is the ground of it, who hath done the wrong, then judgeth betwixt them, propounding and set­ting down the tearms of Reconciliation and agreement; Such a one may fitly be called a Mediatour. And such a Mediatour is the Lord Jesus betwixt God and men: One whom God his Father hath constituted and appointed to be an Arbitratour, an Ʋmpire, a Judge betwixt him and them, committing Judgement unto him. [The Father judgeth no man, but hath committed all judgement unto the Son, John 5.22.] All Judgement, as of Absolution, and Condemnation, so of Arbitration. As to judg men, so to judg betwixt God and men. This doth the Lord Christ. And being the Wisdome of his Father (as the Apostle calleth him, 1 Cor. 1.24. Christ the Wisdome of God.) He hath also determined and set down the terms of Recon­ciliation and Agreement betwixt them; as it were drawing up a Covenant betwixt them. In which respect (amongst others) he may be said to be the Mediatour of the Covenant, (as he is called Heb. 8.6. & 9.15. & 12.24.) In as much as Conditions of the Covenant were set down by him.Missus enim à Patre factus Arbiter, recon­ciliavit Deum & Homines, &c. Ambros­ad Textum. Thus Ambrose (cited to this purpose by Bellarmine) conceives of it, expounding the word in the Text in this sense. Thus (saith he) is Christ said to be a Mediator betwixt God and [Page 50] men; In as much as being constituted by God his Father an Arbitratour, he set down in what way, and upon what terms Reconcilia­tion should be made betwixt them; viz. upon God's accepting the satisfaction which should be made in their behalf,Ut Deus ignos­ceret, & Homo de caetero in Dei fide maneret. Ambros. ibid. and of pardoning their sins; and their complying with God in the way of Faith and Obedience. But to let this passe, come we to the second, which is

2 Step. Interpres. Christ an In­terpreter, or Intermessen­ger.2. Interpres, or Internuncius, An Interpre­ter, an Inter-messenger. Such a one may fitly be called [...], a Mediatour; one that in this nature goeth betwixt two parties at variance, imparting the mind of the one to the other, so to breed a right understanding, and thereby to work a complyance betwixt them. And in this sense Jesus Christ may truly and fitly be said to be a Mediator betwixt God and men: Though not only in this; so indeed the Heretick Socinus would have it;Vide Grotium de satisfactione Christi. cap. 8. affirming this word [ [...],] which we render [Mediatour,] whereever we meet with it in Scripture, to import and signifie no more but Dei Interpres, God's Interpreter. And so his followers treading in his steps stil, ex­pound the word in the same sense. For Christ to be a Mediatour of the Covenant (saith one of them,D^r. Lusshing­ton Comment. in Heb. 8.6. writing upon that Heb. 8.6.) is nothing else but to be the Interpreter of God, or the In­tercessour passing betwixt God and men with mu­tuall messages to make and finish up the Covenant on both parties: By which Inter-messenger God declares and testifies his will unto men; and they again being informed in the knowledge of God's [Page 51] will, do comply with God, and contract with him, are reconciled with him, and enjoy their peace af­terwards.] But that this is not the whole truth, I shall have occasion (God willing) to shew you hereafter: For the present, take we up what is truth in it: viz. that as the word [ [...]] will fitly bear this sense, so it may in this sense as fitly be applied unto Christ. Such a Medi­tour is he; an Interpreter, an Inter-messenger, going betwixt God and man, imparting the mind of the one to the other; such an In­terpreter was Moses, who went betwixt God and the people at the giving of the Law, ma­king his mind and will known unto them. And in that respect he may not unfitly be called a Mediatour. That Text in Deutronomie (Deut. 5.5.) imports no lesse, where Moses speak­ing to the people, [I stood (saith he) between the Lord and you at that time, to shew you the Word of the Lord.] Which the vulgar La­tine renders, [Ego sequester & medius,] I was a Mediatour, a Middler betwixt God and you.] And so Beza, Beza Gr. An­not. Theodoretus & Germadius, ci­tat per Claudi­um Espencaeum de Mediatore, cap. 4. and some others (and that as I conceive most properly) under­stand that place of the Apostle fore cited, Gal. 3.19. where he saith of the Law, that it was ordained by Angels in the hand of a Media­tor.] [...]: meaning therby Moses, who was an Internuncius, an Inter-messenger betwixt God and his people in the promulgating of the Law, in making the mind of God known unto his people. Thus was Moses a Typical Mediator.

And thus is the Lord Jesus Christ truly said to [Page 52] be the Mediator. In as much as he is his Fathers Interpreter, Imparting the mind of God to man. by whom the mind and wil of God is imparted to the sons of Men. [No man hath seen God at any time (saith Saint John), the only begotten Son which is in the bosome of the Fa­ther, (near and dear to him, and intimately acquainted with all his secrets) he hath declared him, John 1.18. [...]. He it is that giveth the true, clear and full knowledg (for that is properly [...], as Beza, Aretius, Piscator note upon the place) of God, and of his will unto the sons of Men, which o­therwise were unsearchable. [No man know­eth the Father save the Son, and he to whom­soever the Son will reveal him.] saith our Saviour, Matthew 11.27. By him it is that the hidden things of God the myste­rie of his will is revealed unto the Sons of Men.

In this respect (among others) it is that he is called [the word]. John 1.1. In the be­ginning was the Word, &c. ver. 14. The word was made flesh,] [...]: In as much as by him God revealeth his will unto men. A word is an Interpreter of the mind; and so is Jesus Christ of the minde of his Father. And hence also it is that he is called A Prophet, Acts. 3.22. and The Prophet, John 7.40. and That Prophet John 6.14. In as much as this was one part of his office, to impart the wil of God to the sons of men.

Which he hath done. And that, as in o­ther passages, so specially in declaring and [Page 53] making knowne the gracious purpose of God towards his Elect, for the Reconciling,Specially con­cerning the way & means of Reconcilia­tion. and bringing them to life and salvation. In this respect it is that he is called the Angell (or Messenger) of the Covenant, Malachy 3.1. It is spoken of Christ, who was the pub­lisher of the Gospel Covenant, the Covenant of Grace. And in this respect also (among others (it is, that he is called the Mediatour of the Covenant, (in those places forenamed,) the new Covenant. Even as Moses was the Mediator of the Old Covenant, (for to him the Apostle there alludes) the Publisher of it. So was Christ of the new Covenant; Gods Messenger and Ambassador sent and imploy­ed by him to declare the Gracious purpose of God towards his Elect, held forth in that Covenant. Here is now the 2^d staff of this Ladder; the second step in this great work of Christs Mediatorship. He is a Mediator be­twixt God and Men, viz. as an Interpreter an Intermessenger betwixt them, Imparting the mind of God to Man.

And in this way doth he promote this great designThereby pro­moting that great designe. of Reconciliation; the Reconciling of men to God: viz. by enlightning of them. This is his work. [He is that true light, which enlightneth every man that cometh into the world: John 1.9.] Enlightneth them with a Common, Naturall light of Reason and un­derstanding; So he enlightneth all Men. En­lightneth them with a speciall, supernaturall light of saving knowledge; Thus he inlight­neth [Page 54] all that are so enlightned. And by this means he beginneth to dissolve the work of the Divell. It was the way whereby Satan first estranged man from God, by blinding his eyes. And by the same means it is that he holdeth him under that estrangement, by continuing him under that blindnesse. This is Satans grand designe, as the Apostle sets it forth, 2 Cor. 4.4. In whom the God of this world hath blinded the mindes of them which beleeve not, least the light of the glorious Gospel of Christ who is the Image of God, should shine un­to them.] And by this means he maintaineth, confirmeth, increaseth that alienation and e­strangement betwixt God and Man, which was at the first by himselfe introduced. This is the great barr which hinders all communi­on betwixt God and the soul, Ignorance. The Apostle speaking of the Gentiles, Ephes. 4.18. he saith [They were alienated (estranged) from the life of God] But how came they so to be? The Reason followeth [Through the Ignorance that was in them, because of the blindnesse of their mindes.] Thus are men estranged from God. Now for the effecting of a Reconciliation, Christ's first work is to dispell this darknesse, to open these blind eyes, and to make known unto men the things which belong unto their peace: which he doth by the revelation of his word and Spirit, making known the good will of God unto them; causing that Grace of God that bring­eth salvation to appear unto them; To shine not [Page 55] onely upon their Heads, but into their Hearts, (as the Apostles say of themselves 2 Cor. 4.6.) God who commanded the light to shine out of darkenesse, hath shined in our hearts,] work­ing in them an effectuall knowledge of God, and his will, whereby they are brought in to comply with God, and to close with him up­on his own termes, the terms of Faith and Obedience. Thus in this way is Christ a Me­diator of Reconciliation.

Even as at the first, being a Mediator in the work of Creation (for so he was, [By him God made the worlds, Heb. 1.2.) he laid the foundation of that work in light, that be­ing the first Creature that was produced, Gen. 1.3. Even so in this new Creation, in effecting this great worke of Reconciliation, he lay­eth the foundation of it in light, even the light of supernaturall knowledge, the knowledge of God and his will; By that means making way for peace. But to passe on.

Having done with the two first and low­est steps of this ladder, come we now to the two next; both which belong to the Priestly office of Christ, as the two former did to his Propheticall. This our Mediator, as he was an Arbitrator betwixt God and Man, and an Interpreter or Messenger, making knowne the mind of God unto Man; so shall we also find him an Advocate and a Surety. Here are the two next and principall staves of this ladder, the chief and principall parts of Christs Medi­atorship. [Page 56] In the handling whereof I shall take leave to invert Bellarmines order, dea­ling first with the last, as conceiving the for­mer to be the higher step of the two. Christ is first a Surety, then an Advocate. First a Surety, undertaking, Satisfying for the sins of his people; before an Advocate, Interceding for their persons. So much we may learne from the Prophet Isaiah, Isai. 53. last, where spea­king of the Messiah, he saith, [He bare the sin of many, and made intercession for the Trans­gressours.] As also from the Apostle, who ranks them in the same order Rom. 8.34. It is Christ that died, yea rather that is risen again, &c. who also maketh Intercession for us.] ob­lation goeth before Intercession.3 The 3^d step, Sponsor. Christ a Sure­ty betwixt God & Man. Eodem prorsùs sensu [...] et [...] Chri­stum vocat A­postolus. Pate­us ad Heb. 8 6. An office pro­per to Christ. Hic modus me­diationis propri­issimè convenit Christo. Bellarm. de Mediatore lib. 5. cap. 1. And so I shal handle it.

3. In the 3^d place then, Christ manageth this his work of Mediatorship quà Sponsor, as a Surety, so we find him expresly called by the Apostle Heb. 7.22. The Surety of a better Te­stament (or Covenant) [...], Sponsor, or Fidejussor, a Surety or undertaker. Which for substance is all one with that which else­where he cals him, a Mediator of the Cove­nant. In this respect is Christ said to be a Me­diator, in as much as he is a Surety betwixt God and Man.

An office proper and peculiar unto Christ. More peculiar (saith Bellarmine) then any of the other three by him named. As for the other three (saith he) they are or may be common with Christ to others. And there [Page 57] is some truth in that assertion, though not so much as is by him contended for. Men may be Judges, and after a sort, Arbitrators be­twixt God and others. Thus the Lord appeals to the men of Judah in the case betwixt him, and his unfruitfull vineyard, his ungratefull people, making them Judges in their own cause, Isai. 5.3. And now O Inhabitants of Je­rusalem, Judge I pray you, betwixt me and my vineyard.] And thus elsewhere he appeals to them in the case betwixt himselfe and their forefathers, Jer. 2.4, 5. Heare ye the word of the Lord, O house of Jacob, &c. What iniquity have your fathers found in me, that they are gone far from me? &c?] And as Men may be sometimes Judges betwixt God and Men, so oft times Messengers from God to Men, to impart his will unto them. Such a Medi­ator was Moses (as I showed you) at the gi­ving of the Law. And such a Mediator was John the Baptist in the promulgating of the Gospell; Thence called the Lords Messenger Mal. 3.1. Behold, I will send my Messenger, and he shall prepare the way before mee.] And such Mediators are all the Ministers of the Gospel, being by their office Gods messen­gers, his Interpreters, as Elihu stiles them Job. 33.23. This being their proper worke, to go betwixt God and his people, to make known to them the way and means of Recon­ciliation: the Ministry wherof is committed unto them, 2 Cor. 5.19. And so again for Inter­cession; however I dare not call any other a [Page 58] Mediator of Intercession besides Jesus Christ, to whom that stile properly belongeth (as God willing, I shall show you hereafter;) yet others may be called Intercessours. Such a one was Job for his friends, Job 42.8. And such ones ought all Christians to be one for a­nother [I exhort, that Intercessions be made for all men, (saith our Apostle in the first verse of this Chapter.) Thus may those three be after a sort communicated to others; but not so this.Solus ipse sol­vit. Bellar. ibid. To be a Surety betwixt God and Man, this is proper and peculiar to Christ: not communicable to any Creature, whether man or Angel.

A surety, what. Quest. But how, and in what respect is Christ said so to be?

[...], spon­sor propriè est qui pro alio sa­tisfactionem spondet, vel de ea cauet. Pare­us Comment. in Heb. 8.6. Answ. For Answer. A Surety, we know (it may be some of us too well) what proper­ly he is: One that undertaketh and ingageth for another, whether for his debt, or other­wise, [My son if thou be surety for thy friend, &c. (saith the Wiseman, setting forth the ha­zard and danger of such ingagements) Pro. 6.1. now such a surety was the Lord Jesus: One that undertook for his elect people unto God. As he was Gods messenger unto them; so he is their surety unto God.

Or, to give you it somewhat more largely and fully. Christ is a surety betwixt God and Man, and that on both parts.Christ a mu­tuall Surety. On mans part to God: and on Gods part to man. Such is the Cove­nant. It is mutuall on both parts: from God to man, and from man to God. And in both re­spects [Page 59] Christ may be said to be a surety of that Covenant. A Surety on Mans part, on Gods part: undertaking for Man to God, and for God to Man. I shall insist upon them several­ly, beginning with the former.

1. Christ is a surety on Mans part.1 On mans part. This the Socinian denyeth. [Christ is said to be a surety of the Covenant (saith one) not as if he became our surety to God, D. Lusshington in Heb. 7.22. and took upon him the payment of our Debts.] How then? Why, Onely as a surety on Gods part, undertaking the performance of his promises unto us.] But Scripture is as expresse for the one as the other, as (God willing) I shall shew you before I part with this point.

Christ is a surety for Man to God, Christ a Sure­ty for man to God two wayes. and that in a twofold respect. A surety in way of satisfaction, and a surety in way of Caution. Such are the sureties which are common and Ordinary amongst us. Sureties in way of sa­tisfaction; Such are sureties for Debt or Tres­passes. Sureties in way of Caution, Such are Sureties for the Peace or good-behaviour, and sureties for Appearance. And both these wayes shall we find Jesus Christ a surety for his Elect, for all true beleevers. A surety in way of satisfaction: A surety in way of Caution: Thus have I laid out the way where­in I am to walk. I shall desire you to goe along with mee with your best Attenti­ons. And the good Lord be a Guide unto us both.

1. Christ is a surety in way of satisfaction, 1. In way of Satisfaction. [Page 60] undertaking for the Debts and trespasses the sins of his Elect; In this respect it is that Christ is most properly called a Surety; In regard of his taking upon him the sins of his Elect, and 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, [Page 61] 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 [Page 62] 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 [Page 63] 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 [Page 64] 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 people upon his Son Christ (who was the truth of that Type:) laying upon him the iniquity of them all.

And he thus charging them, Christ under­took them; [...] propriè significat exe­git: & [...] respondere. Pagnin. Bux­torf. took that charge upon him, and undertook to answer it; So it followeth in the next verse, ver. 7. which our Translation read­eth thus, [He was oppressed, and he was affli­cted.] But our new Annotation hints to us a­nother version, which it conceiveth more a­greeable to the Hebrew. [It was exacted, and [Page 65] he answered:] that is, God the Father he required satisfaction for our sins, and his Son (as our Surety) answered for us; underta­king and discharging what was charged upon us. God the Father layeth our sins upon him, and he bare them, [He bare the sin of many, (saith the last verse of that Chapter:) viz. Iniquitates eo­rum ipse porta­bit, quas illi portare non po­terant, & qua­rum pondere op­primebantur. Hieron. ad loc. of his Elect. He bare them as a Porter that bears a burthen for another, which himselfe was not able to stand under, (as Jerome rightly glosseth upon that place,) He bare them, the guilt of them, undergoing the punishment which was due unto them, [Surely he hath born our griefe, and carried our sorrows, (saith the fourth verse.) [He was wounded for our transgressions, he was bruised for our iniquities, the chastisement of our Peace was upon him, and with his stripes we are healed: (So it followeth) ver. 5. Thus did the Lord Jesus his own selfe bear our sins in his own body on the Tree, (as Saint Peter citeth this of the Pro­phet, 1 Pet. 2.24.) As a Surety for his E­lect, he stood in their roome and stead, submitting himselfe unto the penalty due unto their sins; and by that means ha­ving made satisfaction to the Justice of God, he reconciled him to his people. [By his knowledge shall my righteous servant justi­fie many, (even all that believe on him:) For he shall bear their iniquities; (So you have it ver. 11.) By this means he taketh away the guilt of sin, so as it shall not be imputed to, charged upon those, who knowing him, ap­ply [Page 66] the merit of his death unto themselves; So clearly, so fully doth this Evangelicall Prophet in this Chapter speak for this Truth of God, as I do not well know what can with any colour be objected against it. What is objected, I shal have occasion to meet with it anon in some of the ensuing Arguments.

How Christ is said to bear our sins. The Soci­nian Evasion refuted. Alleg. For present let me only take notice of one Evasion, wherein the Socinian putteth a great deale of confidence, no lesse then Ajax did in his shield. True (say they) Christ bare our sins; but how? not by taking them upon him­self, suffering for them; but by taking them a­way; viz. in respect of the power of them, healing them; and in respect of the guilt, remit­ting & forgiving them: In favour of which Ex­position they bring in that Text of S^t Matthew, Socinus de Jesu Christo Serva­tore. lib. 2. c. 4. D^r L. Com­ment. in Gal. 1.4. which we conceive to speak full to this purpose, Mat. 8.16. where reporting how our Saviour cured all diseases, healed all that were sick, viz. such as were presented to him, he subjoyns, This he did, [That it might be fulfilled which was spoken by Isaiah the Prophet, saying, Himselfe took our infirmities, and bare our sicknesses.] So he citeth and expoundeth the 4^th verse of that 53^d Chapter. Now, how did Christ then do this? not by taking upon him their bodily in­firmities, & so bearing their sicknesses; but only by healing and taking them away. Even in like manner, and no other ways (say they) is he said to take our sins, and to bear them; not taking them upon himselfe, as our Surety, bearing the punishment of them, but forgiving and healing them, and so taking them away.

Ans. But to this it is answered:The difference betwixt Christ his bearing our sins and our sicknesses. Sibrandus Lub­bertus contrà Faustum Soci­num. Lib. 2. c. 4 There is a broad difference betwixt Christs bearing our sins, and bearing our sicknesses. These he cured though, not carried. Those he both cured and carried, undergoing the punishment of them. So much that Prophet clearly expresseth in the verse following, ver. 5. He was wounded for our Transgressions, he was bruised for our iniqui­ties: The chastisement of our peace was upon him, and with his stripes we are healed.] So a­gain ver. 7. Hee was oppressed, and hee was affli­cted; And again ver. 10. It pleased the Lord to bruise him, he hath put him to greif. Thus did Christ bear the sins of his people, bearing the punishment of them. Hence is it that he is said to be made sin, 2 Cor. 5.21. viz. by way of Imputation; or made a Sacrifice for sin; And to be made a Curse, Gal. 3.13. susteining the curse of the Law due unto us. But never do we find him said to be made a Demoniack, made blind, made deafe, &c. Neither do we ever find that God is said to have layed on him our Bodily Infirmities and sicknesses. But thus he is said to have layed on him our iniquities, Isai. 53.6. So that there is a manifest difference betwixt his bearing of the one and of the o­ther.

Repl. But yet the Allegation goeth on. What say we then to the Evangelist, who ci­ting that Text of the Prophet giveth this expo­sition of it?

Answ. To this divers Answers are re­turned.Mat. 8.16. cleared. Among which that of the Jesuite [Page 68] may be sufficient to stop the mouth of this Ca­vill.Maldonatus Comment. in Mat. 8.16. In citing of this Text the Evangelist ac­commodates it to a sense rather like unto it own, then the same. The like whereunto he doth elsewhere, Cap. 2. ver. 15. citing that of the Prophet Hosea, chap. 11. ver. 1. [When Israel was a child, then I loved him, and called my Son out of Egypt;] he applieth it unto Christ, affirming that Prophecie (or Historie) to have had an accomplishment in him, in his return out of Egypt. [This was done (saith he,) that it might be fulfilled which was spoken of the Lord by the Prophet saying, Out of Egypt have I called my Sonne:] not that the Prophet in that place had an eye properly at Christ; but it is referred and accommodated to him by a certaine kind of concordancy and allusion, in as much as the one was a Type of the other. The like application wee meet with­all again vers. 17, 18. of the same chapter; where the Evangelist setting forth Bethlehem's lamentation for their murthered Infants, Then (saith he) was fulfilled that which was spoken by Jeremiah the Prophet, saying, In Ramah was there a voice heard, Lamenta­tion, and weeping, and great mourning, Rachel weeping for her children, &c. This Jeremi­ah spake properly in reference to the Jewish Captivity; but the Evangelist accommo­dates it to this Herodian massacre. In like manner may the present Text be looked upon rather as an allusive accommodation to, then a proper, and literall Exposi­tion [Page 69] of the fore-alledged Prophecie. And if so, then is there no reason why the words should be strictly tyed up to the same sense in the one place as in the o­ther.

But if this satisfie not, (which I know not why it may not) consult we the words cited and used by this our Evangelist, and we shall find in them nothing that the Adversary can take hold of. Christ [took our infirmities,] he did so our bodily infirmities, and that properly, taking them upon himself. So he did all such infirmities as are common to the nature of man, having experience of many, subject to all. So the Apostle layeth it down, Heb 2.17 18. and 4.15. [And he bare our sicknesses, [...], which Tertullian indeed renders Abstulit he took them away. But (as Grotius well noteth upon it) the word imports more,Est in hac voc ( [...]) oneris quaedam, id est, molestiae, significatio. Grot. in Mat. 8.16. viz. the bearing of a thing as a burden, not without some pain or trouble: And thus did Christ bear our sicknesses. Even as in the for­mer part he is said to have taken our infirmities, not only taking them in hand (as the Physician is said to do the disease of his patient,) but ta­king them upon his shoulders; Such an Em­phasis Grotius there apprehends in the word, [...], Assumpsit, He took them upon him. [...] est, quasi dicas, in humeros su­stulit. Grotius ibid. Thus did he bear our sicknesses, though not properly patiendo, yet compatiendo, though not by way of Passion, yet of compassion; having and manifesting a Sympatheticall participation with us in all our infirmities, [Page 70] and Sicknesses: We have not an high Priest (saith the Apostle in the place forenamed Heb. 4.15. speaking of Christ) which cannot be touched with the feeling of our infirmities, [...], that cannot Sympa­thize with us. This Christ did when he was upon Earth; and in that respect he may be said to have taken our infirmities, and born our sick­nesses.

Besides to these, ex abundanti, we may add what Grotius observes,Comment Groti. ad loc. that the curing of these diseases was not a little trouble to our Saviour. At this time when these many de­seased persons were presented to him for cure, the Text tels us, it was in the Even, (after Sun-set,) which circumstance being taken no­tice of by the three Evangelists, who report the story, Matthew, Marke, and Luke, it may not be conceived to be without an Emphasis (as Theophylact noteth upon it;Vesperi & in­tempestivè lan­guidos adduce­bant; Ipse au­tem utpote mi­sericors curavit omnes. Theo. ad loc. Sensus est Chri­stum ut morbos hominibus de­meret, nullos labores, quan­tumvis intem­pestivos defu­gisse. Grotius Comment. ad loc.) the time was unseasonable. And at other times wee find the people pressing and thronging upon him; as at the cure wrought upon the Paraly­tick, Mark. 2.2, 4. And that other upon the woman with the Bloody issue, Luke 8.45. which could not be without some trouble and hazard. Yet such was his compassion towards them, as that he willingly bare with these and the like inconveniences; refusing no labour, how unseasonable so ever, that he might doe good this way. And in this sense also he may be said to have borne our sicknes­ses.

In such a Sense it is that the Apostle willeth Christians, that those who are strong, should bear the infirmities of the weak, Rom. 15. And else-where he willeth them to bear one anothers burthens, Gal. 6.2. (In both which places, the word is the same with that in Saint Matthew, [...],) viz. by way of sympathy, and fellow-feeling, being as if they were in their condition; (so was Paul himselfe, 2 Cor. 11.29. Who is weak, and I am not weak? &c: And so he willeth others to be, Rom. 12.15. Weep with them that weep, &c:]) withall suc­couring and helping them according to their power, though it be with some inconvenience, trouble, hazard to themselves. Both these did Christ unto those diseased persons which were brought unto him: And in that respect he may fitly be said to have born their diseases: So that the word as there used, it imports more then a bare Abstulit, a bare healing and taking them away. And so in like manner are we to understand it in that Text of the Prophet, where he speaketh of Christ's bearing our sins, (Isai. 53. ult.) He not only bare them away, by way of Remission, but he took them upon him­selfe, bearing and undergoing the punish­ment due unto them, that so by satisfy­ing for them, he might take them away out of the sight of God. Thus is that ir­refragable evidence in that Text of the Prophet, cleared and vindicated from the Ca­villation of the Adversary. Now passe we on.

Arg. 2.To this of the Prophet Isaiah, I shall joyne onely that other of the Prophet Daniel, Dan. 9.24.Dan. 9.24. where setting forth the blessings that should come by the Messiah, he reckoneth up these among others, The finishing the transgression, the making an end of sins, and making Reconciliation for iniquity; or expi­ating it, as the word properly signifieth;) which the Messiah did, by the sacrifice of him­selfe.

New Testa­ment.But I hasten from the Old Testament to the New, where we shall find evidence more then sufficient.

Arg. 1. Christ is said to suffer and die for us.1. In the first place, What means all those expressions, which we meet with about Christ's suffering and dying for us? 1 Pet. 2.21. Christ also suffered for us.] chap. 3.18. Christ also hath once suffered for sins, the just for the un­just.] Heb. 2.9. He tasted death for every man,] Rom. 5.8. While we were yet sinners, Christ di­ed for us.] 2 Cor. 5.14, 15. One died for all.]

Alleg. To this I know what the Adversary will answer,And that not onely nostro bo­no, for our be­nefit. Christ suffered and died for us. He did so; but how? Nostro bono, for our profit, our benefit; That by his death he might give testimony to his Doctrine, sealing the Covenant with his blood; that so we being induced to believe it, might be made capable of receiving Remission of sins.

Repl. But to this we reply. This is truth, but not the whole truth.But also nostrâ vice, in our stead. Christ did die for our good, our benefit, in the respects aforesaid. But there is somewhat more in [Page 73] those phrases of suffering and dying for us, then so. Somewhat which is proper and pe­culiar to the death of Christ. Christ so di­ed for us, as no other person can be said to die: So much we may learne from the Apostle, 1 Cor. 1.13. where he demands of his Corinthians, Was Paul crucified for you? This Paul might have been, as Peter and some other of the Apostles were, he might have been crucified, and in this sense cru­cified for them: viz. for their good, their benefit.Libenter tolero in id, ut vos & alii eo magis in fide confirme­mini. Grot. ad loc. In this sense he tels his Colossians that he suffered for them, Col. 1.24. Who now rejoyce in my sufferings for you.] viz. for your good, for the confirmation of your faith, and the furtherance of your salvation. So himselfe expounds his own meaning, 2 Tim. 2.10. Therefore I en­dure all things for the Elects sake, that they may also obtaine the salvation which is in Christ Jesus.] And in this sense he afterwards suffered death for them: sealing the Doctrine which he had preached with his blood: which was of great use and benefit unto the Church. Sanguis Mar­tyrum—The Blood of the Martyrs is the Seed of the Church. But neither Paul, nor any other ever were, or could be crucified, could suffer and die for the Church, as Christ did. His suffering and dying for the Church imports somewhat peculiar unto him, which could not be communicated to Paul, or any other of the Apostles,

And what should that be, but that he dyed in our room in our stead, as our Surety, to free and deliver us from death by laying down his life? In this sense Paul saith that hee could wish himselfe to be Anathema, accur­sed or separated from Christ, for his Brethren, his kinsmen according to the flesh. Romans. 9.3. [...] for his countrymen the Jews, viz. in their stead; that so by the perishing of one, a whole nation might be saved, which he apprehended would tend more to the glory of God. And in this sense Caiaphas the High Priest speaking by a Propheticall spirit, Joh. 11.50. tells the Jewes, that it was expedient that one man should dy for the people, [...], in stead of the people; that so the whole nation might not perish (as himselfe there expounds it.Ego pro te mo­lam. Terent. Ʋnum pro mul­tis dabitur ca­put. Virgil. Vide Grotium de satisfac. c. 9.) Thus the phrase is commonly and proper­ly used in all languages. For a man to do or suffer ought [for] another, is as much as to do it in his stead. And in this sense Christ is said to have suffered and dyed [for] us. Not only nostro bono, for our benefit; (So Martyrs and Confessours dye,) but nostrâ vice, in our room, our stead, as our Surety.

Grotius ibid. The phrase of Christs giving himself for us vindicated.That it must be so understood, there is one place which speaks more fully to it then the rest, viz. Matthew 20.28. (repeated again by Saint Marke, Marke 10.45.) where our Saviour sets forth this to be the end of his co­ming, The Son of man came to give his life a ran­some for many.] As for the word [Ransome] I shall touch upon that anon. For the pre­sent [Page 75] I only take notice of the particle [For,] which in the Originall is not, as in the places forenamed, [...], but [...], [...], Multorum vice, Beza Gr. An. Grotius ubi su­pra. which properly sig­nifieth [in stead.] So it is still to be taken (saith Grotius) where ever it is thus applyed to per­sons, or things: It imports a Subrogation, or Commutation, a substituting of one in the room of another, or exchanging one for a­nother. Thus we read of Archilaus, Matthew 2.22. that he reigned in the room of his Fa­ther Herod, [...]. Thus runs that Anci­ent law of Retaliation, Matthew 5.38. An eye for an eye, a tooth for a tooth: [...], &c. And thus most fitly may we understand that place Matthew 17. ver. 27. where our Saviour orders Peter to take the piece of mony which he should find in the fishes mouth, and to give it in way of Tribute, for him and himselfe. [...],Beza Graec. Annot. ad Mar. 10.45. Grotius ad loc. & de satisfact. cap. 9. For me and thee, which Beza (I confesse) expounds, for my sake and thine. But Grotius more proper­ly, meâ tuàque vice, in stead of me and thee. For in that Action Peter stood in the room of two, his Master and himselfe. And thus it is said Luke 11.11. will a Father give his childe a Serpent for a fish?] [...], id est, in stead of it. Thus the Apostle saith of the woman, that her haire is given her for a covering (or vaile. 1 Corinthians 11.15. [...], in stead of it. And thus the same Apostle, as also Saint Peter, make mention of rendring e­vil for evill; and Railing for Railing: [...], id est, In exchange of it. Thus [Page 76] that particle, [...], Joh. 1.16. ubi [...] continet in se negationem pre­tii, Grot. ad loc. Jam. 4.15. [...]. where it doth not im­ply a Negation or opposition (as sometimes it doth) it imports a Subrogation or Commu­tation.

And thus are we to understand the word in those places of Saint Matthew, rends Mark, where Christ is said to have given himselfe a Ransome [for] many, [...], id est, in stead of many.

Constrictus hîc Socinus, negare non audet illo [...] commutationem quandam indi­cari, sed miserè effugium quae­rit. Grot. ibid.Here I know the Adversary (though in measure convinced) yet still goeth about to elude this Evidence. But truely the evasions which I have met with are such, as that they deserve to be looked upon no otherwayes but as miserable subterfuger: wherein men not willing to divorce the Errours which they have once espoused, and to submit to the truth, do rather shew what they would do, then what they are able. And therefore I shall not trouble you with the refutation, or yet rehearsall of them. I shall rather passe on to another Argument.Arg. 2. Christ a Ran­som for us, How?

Which I will not go far for. You shall find it in the verse next after the Text. Where­in (as I told you) the Apostle sheweth in what respect he calleth Jesus Christ a Mediator be­twixt God and Men; viz. in as much as he hath given himselfe a Ransome for all,] For All; All men indefinitely, all Ranks and conditions of persons (as we expounded it before: Or, for all his Elect, all that shall beleeve on him; (which are those [Many] spoken of Isaiah. 53. last, Matthew 20.22. [Page 77] and 26.28. Hebrews 9.28.) For them he gave himselfe a Ransome (saith Saint Paul. [...], sc. de Creditu­ris in Christum, Grot. in Mat. 20.28. The word [...] ex­pounded.) The word in the Originall is [...]: A word which, as it is amongst those [...], never to be found in the New Testament save only in that place, so it is of speciall em­phasis and of signification. The Vulger La­tine renders it, Redemptionem, Redemption. Beza Redemptionis precium, a price of Redemp­tion; [...], vicissim datum Redemptionis precium. Sca­pul [...]. [...] est tale [...] in quo Liberator simile quiddam subit ei malo, quod ei immi­nebat qui libe­ratur. Grot. de Satisfact. c. 8. [...] si­gnificat propriè precium, quo re­dimuntur cap­tivi ab hosti­bus; eámque commutationem quâ capite ca­put, & vita re­dimitur vitâ. Leigh Critic. ex Hyperio ad loc. But neither of them fully expressing the force of the word; which properly signifieth a Counterprice: When one doth or undergo­eth in the room of another, that which hee should have done in his own person. As when one yeilds himself a Captive for the redeeming of another out of Captivity: or giveth his owne life for the saving of anothers. Such Sureties amongst the Greeks were common­ly and properly called [...], such as gave Life for life, Bodie for Bo­die.

And in this sense saith our Apostle here of this our Mediator, that he gave himself [...], a Ransome, a Counterprice. Paying a price for his people, Ye are bought with a price (saith the Apostle to his Corinthians) 1 Cor. 6.20. and 7.23. So are all beleevers, they are bought, They are Gods Redeemed ones, Isa. 51.11. And who bought, who redeemed them? That did Jesus Christ; [Denying the Lord that bought them (saith Saint Peter speaking of those Apostates who professed that they were re­deemed by Christ) 2 Peter 2.1. And how [Page 78] hath he bought them? Why, by paying a price for them, a [...], a price of Re­demption. And what price was this? why his own blood. [Yee are redeemed with the pre­cious blood of Jesus Christ (saith Saint Peter) 1 Peter 1.18. Thou wast slain, and hast re­deemed us to God by thy blood, Rev. 5.9. In whom we have Redemption through his blood, Eph. 1.7. id est, his death and passion, which was the principall piece of his obedience. This was that [...], (as our Saviour himselfe cal­leth it) that price of Redemption which he gave for his Elect. The Sonne of Man came to give his life a Ransome for many, Mat. 20.28. A Ransome, [...], Redemptorium, a price of Redemption; that by his death he might free and deliver them from death.

And thus saith our Apostle here in this verse after the Text, that Christ gave himself [...], a Counterprice, a Ransome; submitting himselfe to the like punishment that his redee­med ones should have undergone. So the A­postle fully expresseth it Galat. 3.13. (Which place we may well look upon as a Periphrasis, an Exposition of this word [...], shewing us how Christ is said to have given himselfe a Ransome for us,) Christ (saith he) hath redee­med us from the curse of the Law; being made a curse for us.] Subjecting himself to that same curse of the Law, under which all mankind lay; and that for the delivering his Elect from it.

To the same purpose are those other [Page 79] Texts, which for substance speaketh the same thing, John 6.51.Christ a true Suretie. where Christ saith that he gave his flesh for the life of the world,] Titus 2.14. [He gave himselfe for us that he might redeem us.] Thus was Jesus Christ a true Surety; [...], one that gave his life for the life of others; as the Poet saith of Castor and Pollux, Si fratrem Pol­lux alternâ mor­te redemit: Virgil. Aeneid. 6. that the one redeemed the others life with his own death. So did the Lord Jesus, this our Media­tour, he became such a Surety for his Elect, giving himselfe an [...], a Ransome for them.

Alleg. Now,The Socinian Doctrine. Vide Grotium de satisfact. cap. 1. & cap. 8. how will the Adversary evade this? why, it is true (saith Socinus;) This Christ hath done to deliver us from the punish­ment of sin: But how? not in way of satis­faction to God, by procuring from him a dis­charge of our debt: How then? why only in reference to us, that by this means we be­ing induced to believe the truth of his Do­ctrine, thus confirmed and sealed by his death, and yeilding obedience unto God, ac­cording to the pattern that he had set before us, we might obtain Remission of sins, and Eternall life, which upon our repentance, and new obedience, God hath promised to give. This is the summe (as Grotius hath cast it up) of what Socinus hath to say in this bu­sinesse.

Reply. But how unsatisfactory is this?Reply what is all this to the Texts alledged? which assert a Redemption properly so called;The death of Christ proper­ly a Price. affirming that [Page 80] we are bought, bought with a price, a Counter-price, redeemed by a Ransome. Now a Price, a Ransome, is somewhat that is tendred and gi­ven to the Deliverer for the redeemed; not to the redeemed themselves. And such was the death of Jesus Christ: a Price; and that pro­perly so called; So much may be collected from that place of Saint Peter, 1 Pet. 1.18, 19. where he telleth the believers to whom he writes, [Ye are redeemed not with corruptible things, as silver and gold, but with the precious blood of Jesus Christ.] So comparing one price with another; silver and gold, with the blood of Christ: Now the former, (silver and gold) given in way of Redemption, is a true price; and so is the later, the Blood of Jesus Christ, a true [...], a true and proper price of Re­demption, given unto God as a valuable con­sideration for the satisfaction of his Justice. Away then with all those mysts or fogs; which are or may be raised by any, for the obscu­ring and darkning of this Truth of God, which shineth so clearly through these emphaticall phrases and expressions of Scripture alledged, as surely that eye must either be weak or wilful, that doth not, or will not see and acknow­ledge it.

Socinus propriè dictum [...] seu precium de­finit, id quod à detinente acci­pitur. Vide Grot. de Satisf. cap. 8. Alleg. As for that which Socinus alledg­eth, that a Price must be somewhat that is given to, and received by one that setteth another free, it is not worth the answe­ring.

Reply. For such was the death of Christ. It [Page 81] was such a price as God the Father received ac­cepted by way of satisfaction for those for whom it was tendred:Accepted of God by way of satisfaction. being contented with it. As it was under tht Law, what was there which any wayes accrued unto God from any of those Sacrifices? what did he receive from them, which might any wayes turn to his account in way of advantage? Onely this was enough; they were accepted of him, as you have it, Lev. 20.27. And so was it with this Sacrifice of the death of Christ, which was prefigured by those sacrifices; Though God properly received no­thing for it, yet it was accepted of him. But I shal no longer dwell upon this evidence; neither shall I over-do the work in hand by alledging many more; yet I must remember that Foundations cannot be too surely laid, e­specially where Earthquakes are frequent, as they are in the Church amongst us at this day. And therefore let me yet subjoyn two or three.

In the next place, what shall we say to those Texts of the Apostle,Arg. 3. where he holdeth forth the death of Christ, Christ the me­ritorious cause of our Recon­ciliation. as the meritorious and pro­curing cause of our Reconciliation with God? The places are wel known, let them be seriously weighed and considered, Rom. 5.10. When we were enemies, we were reconciled unto God by the death of his Son, Ephes. 2.16. That he might reconcile both, (viz. Jews and Gentiles) unto God in one body by the Crosse, Col. 1.20. And having made peace through the blood of his Crosse, by him to reconcile all things to himselfe. [Page 82] In all which places the Apostle clearly holdeth forth the death of Jesus Christ as the proper meanes of procuring our Reconciliation with God.

Allegat. Socinian Eva­sion. Allegat. To this the adversary answers (as before.) True, by this meanes wee are Re­conciled unto God; but not God to us. As for God, he was not an enemy to us, but wee are enemies unto him. He was ready to receive and imbrace us upon our returning to him by repentance: Only wee were averse to him, Enemies in our mindes through wicked workes. Now this indeed Christ by his death effecteth (say they) reconciling us unto God,Col. 1.21. by bring­ing us unto him in the waies aforesaid, by re­penting and believing.

To be reconci­led to God, the phrase cleared and vindica­ted. Idem valet nos Deo conciliari, & Deum nobis. Grot. de satisf. cap. 7. Grot. ibid. ex Sophocle. Repl. But hereunto we have returned an­swer already; that for us to be reconciled to God, and God to be reconciled to us, im­ports one and the same thing. This we have evidenced by shewing the use of the phrase in Scripture language. To which might be ad­ded the consent of profane writers, with whom [...], To be Reconciled to the Gods, is as much as for the Gods to be re­conciled to them, who had offended them, that so they might escape their anger and re­venge. But we shall not need to go down to the Philistines to sharpen this Goad. In those very places alledged, upon a serious review of of them, we shall finde, that the Reconcilia­tion there spoken of is a reconciling of God to Man.

That to the Romans is cleare. [When we were Enemies, wee were reconciled unto God.] How reconciled to him? why; so as to have peace with him, ver. 1. So as to have a standing in his grace, ver. 2. So as to be saved from his wrath, ver. 9. Such is the Reconcilia­tion there spoken of by the Apostle, which hee further maketh to be the proper and im­mediate fruit and effect of the death of Christ. [Reconciled by his death.] And consequently it must import, not properly the Reconciling of our Natures unto God, which is done in San­ctification, and is an immediate fruit of the Spirit of Christ; but the reconciling of our persons unto him by Justification, which is the immediate fruit of his death.

In like manner in that place of the Ephesians, chap. 2.16. Christ is said to have reconciled Jews and Gentiles unto God, that by reconciling them first unto him, he might reconcile them betwixt themselves, [Reconcile them to God in one Body.] And this he is said to have done by the Crosse. Not by the Doctrine of the Crosse, (as Grotius in his later time, going about to destroy what before he had built,Cum crucem di­cit, simul intel­ligit doctrinam cruce sanoitam. Grot. Comm. ad Eph. 2.16. Grotius de sa­tisfact. cap. 7. blanch­eth that Text,) the doctrine of the Gospel confirmed by his suffering upon the Crosse: but by the merit of the Crosse, (as the same Authour in his first and better thoughts or­thodoxly expounds it,) per vim scilicet placatricem, by that pacifying, appeasing vertue which is in his blood which he shed upon the Crosse. By this meanes [Page 84] it was that he reconciled God to them, and them to God.

And after the same manner in that other place, Col. 1.20. God is said by Christ to re­concile all things to himselfe. [...], [...] hîc sumendum ut suprà, ver. 16, sub ipso, five i­tà ut ipsi pare­ant. Grot. ad Col. 1.20. not In unum, into one, (as Socinus would have it,) for then (as Grotius noteth upon it) it should have been [...]. No; nor yet (as Grotius himself in his declining time expounds it) sub ipso, under him, viz. under Christ; or to him, viz. that they might obey him; but [to him] viz. to God the Father. So that other place of the same Apostle explains it 2 Cor. 5.19. God was in Christ reconciling the world to himselfe, [...]. And this he hath done by Christ, viz. by and through his death. So that Parenthesis there (Col. 1.20.) explains it [Having made peace through the blood of his Crosse] (not the Doctrine of his Crosse, but the blood of his Crosse) viz. that bloody oblation made and offered upon the Crosse:Sanguinis hîc fit mentio, quîa per sanguinem foedera sancire solebant. Idem ibid. wherby not only the Covenant was sealed (as Grotius again there blancheth it,) but wherby the Justice of God was satisfied, and so his wrath appeased.

Thus you see the adversary put by that muse also, which being put to his shifts he made for: and withall, this evidence made out. To which in the next place, I shall subjoyn another near a kin to it.

Argu. 4 And that I take from Saint John, who speaking of Christ, calleth him, the Pro­pitiation, Christ called the propitiati­on. 1 John 2.2. He is the propitiation for our sins.] And againe, chap. 4.10. God [Page 85] sent his Son to be a Propitiation for our sins.] the word in the Originall is [...], which properly signifieth Placamen, somewhat wher­by an other being offended, is pacified; That is the meaning of the Latine word made En­glish, [Propitiation:] it imports somewhat whereby the anger of another is appeased, and he is induced to be propitious, mercifull, fa­vourable. So much we may learn out of the Publicans Petition, Luke 18.13. where hee prayeth, [God be mercifull to me a sinner.] The word is the same, [...], Placator: or Pro­pitius esto; Be thou appeased towards me, be thou propitious to me. This is Propitiation. From whence the Mercie-seat (or lid) which covered the Ark was called the Propitiatory. Exod. 25.17. So the Apostle (following the translation of the Septuagint) calls it Hebrews 9.5. [...] po­nunt 70. pro [...] quia [...] etiam [...] placa­re, propitiare si­gnificat. Grot. ad Heb 9.2. The Cherubims shadowed the Mercie-seat.] [...] (saith the Originall) the Propitiatory. So called, because from thence God shewed himselfe propitious and favourable to his people. So he is through Jesus Christ, of whom that Mercy-seat was a Type and fi­gure: He is the true Propitiation. So we find him called by our Apostle, Rom. 3.25. whom God hath set forth (saith he, speaking of Christ by whom we have Redemption, as the verse foregoing hath it) to be a pro­pitiation through faith in his blood.] A propi­tiation; the word in the Originall is [...] the Propitiatorie; alluding to that Typicall Propitiatorie under the Law. Such is [Page 86] Jesus Christ, the true Propitiatory, (the substance of that shadow,) the means of our Reconciliation with God, by whom his anger is pacified and appeased, and through whom his mercy and favour is communica­ted unto us. And that through his blood, (which the Apostle there setteth forth as the merito­rious cause of it,) being apprehended and ap­plyed by faith, (which is the Instrumental cause wherby it becometh effectuall to that end for which it was shed.)

And in this sense is he there called by Saint John, the propitiation; In as much as he Recon­cileth God to men, appeaseth his wrath, pro­cureth the exercises of his grace and favour, so as God becometh actually propitious unto his people through him. Which Christ effecteth, 1. as their Surety, standing in their room and stead, interposing betwixt the wrath of God, and the rigour of the Law. A mystery excel­lently represented and shadowed out in the placing of the Mercy-seat betwixt the Tables of the Law, and the Majesty of God appearing between the Cherubims, Exod. 25.21, 22. Shewing how Jesus Christ our Mediatour in­terposeth betwixt God and the Law in the be­half of his people. So as God looking upon the Law through him, he beholdeth it as ful­filled by him for their sakes, and on their be­half; and so becometh propitious unto them. And 2^ly,Opera- [...] torium. Mon­tanus. this he doth by Covering their sins. That is the proper and primary meaning of the Hebrew word [Caphoreth,] which [Page 87] we render the Mercy-seat; it properly signifi­eth a Covering, which the Mercy-seat was to the Ark. And such is Jesus Christ unto his people, a Covering; covering their sins by his merit, so as they appear not in the sight of God, to the making their persons guilty before him. Hereunto the Psalmist alludes, Psal. 32.1. Blessed is the man whose transgression is forgi­ven, and whose sin is covered: viz. by the o­bedience of Jesus Christ. And thirdly, This he doth by expiating their sins, and making sa­tisfaction for them. This are we to understand by that unwonted phrase of the Apostle, Heb. 2.17. (borrowed from the Prophet Daniel, Dan. 9.24.) where this is set forth as one prin­cipall part of Christ's Priestly Office, [...], hoc quidem loco est purgare à pec­cato, i. e. effi­cere ne peccetur, vires suppedi­tando pro modo tentationum. Grot. ad Heb. 2.17. [...] Heb. 2.17. sig­nificat expiati­ationem, sed eam quae fit pla­cando: Grot. de Satisfact. cap. 7. [To make Reconciliation for the sins of the people.] [...]: that is, to expiate, and take away their sins. To take them away, not onely in respect of Power, (as Grotius com­ments upon it) by giving them strength a­gainst them sutable to their tentations, and so causing them not to sin: but in respect of guilt; by the Sacrifice of himselfe, making satisfaction unto the Justice of God for them, (as the same Authour in his better minde ex­pounds it.) Thus is Christ said to be the Pro­pitiation, being the means of reconciling his Elect unto God, and that by the offering up of himselfe.

Offering up of himselfe.Christ offered up himselfe. That giveth me a hint of one Evidence more, which is the Arg. 5 last I shall insist on in this Argument. And [Page 88] that I shall take up from the Authour to the Hebrews, who in that Epistle maketh frequent mention of this Oblation, Christ's offering up himselfe. And as else-where, so especially in his 9^th Chapter, where he purposely discour­seth of that Subject; comparing the Sacrifice of Christ with those Typicall Sacrifices under the Law. The summe and substance of which discourse you shall find bound up in one verse, ver. 26. of that Chapter, where speaking of Christ, Heb. 9.26. Opened and glossed upon. he saith that [Now once in the end of the world, he hath appeared to put away sin, by the Sacrifice of himselfe.] A passage, where­in there is not a word but hath his weight. Give me leave briefly to glosse upon each of them.

Christ hath appeared.] [...],Christ's appea­ring on earth. Christus [...], i. e. obtulit se, & o­stendit Deo Patri in San­ctuario coelesti: Grot. Com. ad loc. Fuerat ante A­brahamum Je­sus divinâ con­stitutione. Grot. ad loc. he was made manifest: appearing not in heaven (as the Socinian would have it) but upon earth. Christ was before; [Before Abraham was I am, John 8.58.] Christ was before Abraham, not only in respect of God's Ordination, (as Grotius would elude that Text,) for in that sense all others were before Abraham as well as he; yea, Abaham was before himself, having a being first in God's Ordination, before he had an actuall existence in the World: But he was so actually; having a being in Heaven according to his Godhead. There he was, but there he was hidden, hidden in the Bo­some of the Father: But in his Incarnation he was manifested, [The Son of God was mani­fested (saith Saint John) 1 John 3.8. God was [Page 89] manifested in the flesh, (saith Saint Paul) 1 Tim. 3.16. Or, He appeared. Before, he was hidden under those Legal Types and Ceremonies, which were as a Vaile overshadowing him; But now being incarnate, that Vail was taken off from his face, and he appeared, being made con­spicuous under the Gospel; so as now all might with open face behold the Glo­ry of God, shining in the face of Jesus Christ, (as our Apostle speaketh, 2 Cor. 3.18. and 4.6.) Thus hath Christ appea­red. But when did he thus appear? That followes.

[In the end of the World.] In the end of the World. [...], that is (say some) when the Jew­ish State, the Temple, Vide Grotium ad loc. and their Common­wealth drew nigh to an end. This is that end which our Saviour speaketh of Mat. 24.6. The end is not yet.] meaning thereby the finall de­struction of the Temple and City of Jerusa­lem. Before this time, and not long be­fore, it was that Christ was manifested in the flesh, that he appeared. Or (as it is more commonly, and (as I conceive) more properly taken,) In the end of the world] i. e. In the last dayes, (as the same Apostle hath it, cap. 1.2.) the last Time, or Times: so S^t Peter cals them, 1 Pet. 1.5. & 20. And S^t John, the last Hour, 1 John 2.18. [...] the last Time, or Hour, So did the Apostles then look upon the world, as drawing towards a period, a consummation: And that not far from it in their times: what then may we do in ours? But I passe on.

Thus Christ appeared in the end of the world, and that but [Once.]Once, and but once. [...]. As for the Priests under the Law they appeared Often before God in the execution of their Ministeriall function; [The Priest went al­ways (say the 6^th and 7^th verses of this chapter) i. e. daily, every day, into the first Taberna­cle (the holy place, the second court of the Tabernacle, or Temple) accomplishing the ser­vice of God. But into the second (the Holy of Holies) went the High Priest once every year.] Thus they appeared Often. But Christ our High Priest appeareth but Once: Once upon Earth, and Once in Heaven. Once upon Earth before Men; Of this speakes the A­postle here in this 26. verse. Once in Heaven before God; Of this he speakes verse 12. By his own blood he entred in once into the Holy place.] i. e. Into Heaven. Marke it. Once he appeared upon Earth, and once in Hea­ven.Christ appea­reth once upon Earth, and once in Heaven. As for any such second appearing upon Earth, and returning to heaven before his co­ming to the last and generall Judgment,Millenaries confuted. as some imagine, this our Apostle taketh no no­tice of it; And therefore I dare not a­vouch it. Nay, hee tels mee expresly in the last verse of this chapter, that Christ having been once offered to bear the sins of Many, he shall appear the second time without sin unto Salvation, unto them that looke for him.] Marke it. Christ appeareth, not twice upon Earth, once to suffer, and once to reign there personally; and twice in Heaven, [Page 91] once after his Resurrection; and once after the settlement of his supposed Government, (as some have conceived;) but Once upon Earth, and once in Heaven; As for his second Appearing, it shall be unto Salvation, to the compleat and perfect salvation both of Soul and Body in heaven (so Expositors, I think universally, expound that place) of all those who love and look for that Appearing. Heb. 5.9. 2 Tim. 4.8. In the mean time, let it be enough for us, that he hath appeared once upon Earth. So it may well be, if we do but consider what followeth: viz. the end of this Appearance, which was.

To put away sin] How Christ is said to have put away sin. [...], to the Abrogating, abolishing, taking away of sin. Not taking it out of the world. No; the world still lyeth in wickednesse, 1 John 5.19. Nor yet taking it out of the persons of his redeemed ones, so as that it is should have no abiding, no inbeing in them. No; this is a perfection reserved for heaven, not to be looked for on Earth. But so taking it away, as that it shall not be imputed to them, nor yet reign in them: For both these ends Christ appeared upon Earth, for the abolishing of sin in his people, both in respect of Guilt and Power. It is the former of these that is here properly and prin­cipally intended. So much will appeare from the next clause which setteth forth the way and means whereby Jesus Christ ef­fecteth this abrogation and abolition of sin, viz.

By the Sacrifice of himselfe,] The Sacrifice of Christ, him­self. [...]. This was the Sacrifice which Christ our High-Priest offered. Not the Bodies of other creatures, as those Legall Priests did; but his own body, Offered upon Earth-Vide D. L. in Heb. 1.3. & 9. ver. 26. himself. And this Sacrifice he offered up, not in Heaven (as the Socinian would have it) in presenting himselfe before God his Father, but upon Earth, viz. in his Passion upon the Crosse. There was this Sa­crifice offered up.Duplex est, ut legalium qua­rundam victi­marum, ita Christi oblatio: prior mactatio­nis, altera osten­tationis. Grot. de satisfact. cap. 10. True indeed, it was after­wards presented in heaven, but it was first offered upon Earth. So was it with some Sa­crifices under the Law; The blood of them was represented by the High Priest in the most Holy place, (as this our Apostle tels us, ver. 7. of this chapter,) but they were offered be­fore, viz. in the slaying and sacrificing of them by the Priest. So was it in this Sacrifice of Christ. How ever it be presented before God in heaven (which is an other part of Christs Mediatorship (as God willing I shall shew you hereafter) belonging to the next branch, his Intercession) yet it was offered up upon earth, viz. in his Death.

[...] est [...]. In mactatione Sacrificium. Grot. de Satisf. cap. 10.Thus were sacrifices said to be offered up, when they were slain. So profane Authors ever use the word, and Scripture the like. When God biddeth Abraham go offer his son, Gen. 22.2. he addresseth himselfe to slay him, ver. 10. which because hee had intentionally done, though not with his hand, yet in his heart; he is therefore said to have offered him up, Heb. 11.17. Therein was Isaak a Type [Page 93] of Christ, who was offered up after the same manner, being actually slain: There was he truely offered. Hence it is that Saint John calleth him onely the Lamb slain, Revel. 5.6. and 13.8. which Saint Paul renders, Sacrificed, Offered, [Christ our Passeover is sacrificed (or offered) for us, 1 Corinthians 5.7. Thus was Christ first offered up upon Earth.

Neither was this only a Preparation to that oblation which is made in Heaven (as the So­cinian would have it) but a perfect Oblation. The death of Christ more then a prepara­tion to his ob­lation. So was the offering made by the Priest in the Holy-place. It was more then a Prepara­tion to an offering; a true Sacrifice. As for the presenting of the blood of the Sacrifice in the Holy of Holies, it was not properly a Sacrifice, Grotius ibid. but rather the Commemoration of a Sacrifice already made. So standeth it be­twixt Christ's Oblation and his Intercession: The former was done upon Earth: There was the Sacrifice offered. The later is only a Commemoration of that Sacrifice, a presenting it unto God, as it were continually to put him in minde of what was done: that for the merit there­of hee may bee propitious unto his peo­ple.

And this is the Sacrifice, whereby Christ is said to put away sin. By this sacri­fice Christ put­teth away sin. Not properly his Inter­cession in heaven, but his Immolation, his obla­tion upon earth in his death upon the cross. So the Spirit of God clearly carries it, every where [Page 94] ascribing the work of our Redemption, the ta­king away of sin, to the death and blood-shed of Christ. [He 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 [Page 95] 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 26^th 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 [Page 96] 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 S^t 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?

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 [Page 98] 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 Pre­vention of sin; not of any satisfaction made for it: Of taking away the Power, not the Guilt of it, otherwise then occasionally, viz. by making us capable of receiving remission upon Repentance.

Christs expia­tion is proper­ly of the guilt of sin.But this evasion is no less palpable then the former. True, Christ doth also in this sense purge away sins. But the Purging and clean­sing there spoken of is properly and principal­ly the taking away of the Guilt of sin by way of Remission. This is the [...], the Pur­gation which the Author to the Hebrews there aymeth at. So we shall find himselfe ex­pounding the word and thing chap. 9.22. Al­most all things are by the Law purged with blood, and without shedding of blood is no Remission.] The later clause expoundeth the former, shew­ing what he meaneth by Purging, viz. the taking away the Guilt of sin by way of Remis­sion. And S. John doth as much for himself v. 9. of that first chapter, where he puts these two [Page 99] words [...] and [...], Forgiving and cleansing of sin, together; so shewing what Pur­gation it was that he had before spoken of ver. 7. viz. Purgation by way of Remission, by ta­king away the Guilt of sin. In this way Christ is said to have purged our sins, by way of Expiati­on properly so called, Purging them by the Sa­crifice of himselfe.

A mystery clearly represented and held forth in those expiatory Sacrifices, the sin-offerings un­der the Law. Concerning which, pardon a ne­cessary digression.

That those Sacrifices were a Type of Christ, none but a Socinian will or date to deny:Expiatory Sa­crifices un­der the Law a type of Christs expiation. Scripture being so expresse and full for it. And that as elsewhere, so specially in this Epistle to the Hebrews; where the Apostle speaking of those Legall Rites and Ceremonies (the Sa­crifices among the rest) he tels us, that they served unto the example and shadow of heavenly things, cap. 8.5. And chap. 9. v. 9.Heb. 8.5. [...]. Cap. 9.9. [...]. he tels us that the first Tabernacle was a figure of the time then present, in which were offered up both gifts and Sacrifices.] All of them Types and Figures. And again, verse 23. he calleth them patterns of things in the heavens. And verse 24.Vers. 23. [...]. Vers. 24. [...]. Fi­gures of the True, viz. of Christ and his Sa­crifice. Thus again chap. 10.1. he cals the Law [...], a shadow of good things to come.] That was but a shadow. And what was the sub­stance but Christ? Christus & Christi, Christ and his benefits. Christ, he was the True Minister of the sanctuary and of the [Page 100] Tabernacle, which God hath pitched; Soe you have it chap. 8.2. [...]. The Minister of the holy things. These are those good things whereof the Law is there said to be a shadow, even the good things of Christ, the Be­nefits procured and dispensed by him. Those Ceremonies were the shadow; Christ the Bo­dy. So the Apostle expressly informes us, Col. 2.17. where speaking of some Ceremoniall ob­servations, he saith, they were a shadow of things to come, but the Body is of Christ.] And St. John intimates no less, Joh. 1.17. where he tels us that the Law was given by Moses, but Grace and Truth came by Jesus Christ.] He was the Truth of all those Types, the substance of all those shadowes. A truth so evident, that surely, were not men brought to great straights in maintaining their Errour, they would never deny, or once call it in question.

The Represen­tation cleared.This being thus cleared (for we are infor­ced to clear our way as we go, finding it so ob­structed at every turn, as it is by the many ca­vils of the Adversarie,) come we now to take notice of that Representation (which I spake of) which is held forth in and by those Expiatory Sacrifices, and see wherein they were a Type of Christ, and his sacrifice. For this purpose consult we that place of Leviticus cap. 10. ver. 17. where Moses declareth unto the people the Institution of the sin-offering, shewing to what end it was given to the peo­ple. [God hath given it you (saith he) to bear the Iniquity of the Congregation, to make attone­ment [Page 101] for them before the Lord.] Marke it. Herein are two things to be taken notice of. First, this Sacrifice standeth in the roome of the people, in their stead, bearing their sins. And then it maketh attonement for them before the Lord. In both, a lively Type of Jesus Christ, and of his Sacrifice upon the crosse, wherein he in like manner first stood in the room and stead of his people, bearing their Iniquities (as I have shewen you.) And then Expiated them, made Attonement for them.

Quest. Quest. How those sa­crifices are said to expiate. [...] ad Expiandum. Montanu. But how are those sacrifices said to make an Attonement for the people, or to Ex­piate them? for so the Hebrew word is there most properly rendred, importing a freeing and delivering one from the Guilt and punishment of sin. Now how are those sacrifices said to have done this?

A. For answer to this, we must take notice that in those sins committed under the Law there was a twofold guilt; Answ. A twofold Guilt under the Law. Pareus Com. ad Heb. cap. 9. Dub. 1. A Ceremoniall and a Morall guilt; or an Externall and an Eter­nall guilt. An Externall or Temporall guilt, a guilt before men, binding the offenders over unto temporall punishment. An Eter­nall or Spirituall guilt before God, binding them over unto Eternall condemnaton. Now as for the former of these, that Externall or Ceremoniall guilt, that was expiated and taken away by performing that which was legally required in the way of a Ceremoniall satisfaction. Hereby the people offen­ding [Page 102] was acquitted before men, in foro Ex­terno, and freed from Temporall guilt and punishment, by vertue of that Sacrifice, or rather Gods Ordinance and Institution con­cerning it. But for the later, that Eternall and Morall guilt, that was expiated and taken away by those Sacrifices only Typically and Sacramentally: viz. as they represented and shadowed out the true Expiatory Sacrifice of Jesus Christ. And thus are those Sacrifices said to have Expiated the people. It is a Sa­cramentall phrase and manner of speech, where­in that which is the proper effect of the thing signified, is attributed to the signe. Even as the Sacramentall water in Baptism is said to wash away sins, Act. 22.16. Thus did the blood of these Sacrifices expiate the sins of the people, by representing the Expiation of Christ, that Satisfaction wherby his people are freed from eternall guilt. Such an expiation hath Jesus Christ made.

And that by his Blood. Christs expia­tion made by his blood, In this way the sin offering is said to have made that Legall, Typicall, Ceremoniall Expiation, Levit. 17.11. It is the blood that maketh an attonement for the Soul.] And in this way it is the Lord Jesus hath made this true and real Expiation, viz. by his Blood shed upon the Altar of the Cross. [The blood of Jesus Christ cleanseth us from all sin (saith Saint John) 1. Joh. 1.7. Behold here an Expiation, a full and perfect Expiation:A full and per­fect expiation. wherein the shadow cometh short of the sub­stance, the Type of the Truth. As for those [Page 103] Sacrifices, they extended only to a Ceremoniall and Temporall Expiation; and that onely of some sins. But the Sacrifice of Christ exten­deth to a reall, Eternall Expiation; and that of all sins. So Paul delivers it in his Sermon at Antioch, Act. 13.39. By him all that beleeve are justified from all things, from which ye could not be justified by the Law of Moses.] By the Law of Moses, by those Legall Sacri­fices therein prescribed, none could be justi­fied before God for any sins. So much wee may learne from this our Apostle, Heb. 10.1. The law can never by those sacrifices, which they offered year by year, make the comers thereunto perfect.] That is, as touching the Conscience, as the same pen expounds it, chap. 9.9. They could not in and by themselves, as separated from their spirituall significations, sanctifie or purifie the Conscience; they being Corporall, and that Spirituall. Neither could they give an absolution in foro conscientiae, they could not give any assurance to the Conscience that sin was pardoned, and reconciliation ob­tained with God. In reference hereunto the Apostle telleth us ver. 4. of that 10^th chapter, that It is not possible that the blood of Buls and of Goats should take away sin: Take away the Eternall guilt of it. And as for the External and Temporall, it extended (as I said) only to some kindes of sin. Thence was it (as the Hebrew Doctours observe) that David deprecating of his Adultery and Murther, Psal. 51.16. he waves the offering of Sacrifice for them. Why [Page 104] so? not onely because Sacrifices themselves se­vered from the Blood of Christ, could not ought availe to the purging away of any sin; but also because the Law had provided no sacrifices for those sins. To which the Apostle may be conceived to allude Heb. 10.26. where speaking of that unpardonable sin, the sin a­gainst the Holy Ghost, wilfull malice against the Truth of the Gospel received and acknow­ledged; he saith, There remaineth no more sa­crifice for that sin. But now the Blood of Je­sus Christ, as it is a true and reall Expiation, making satisfaction for sin, and so purging the conscience from the guilt of it, so it extend­eth to all sin. So it doth, where the remedy is not refused, as it is in the sin fore-named, that sin exempted from mercy.

And thus have I at the length, taking hold of the clew of the Spirit, held forth in the sacred Scriptures, passed through this last evi­dence, or proof; upon which I have insisted the longer, because I apprehend it to be of speciall consequence and importance for the vindicating and clearing of this Truth, touch­ing Christ's taking away of sin by way of Ex­piation, by making satisfaction unto the Ju­stice of God for it.

I am not ignorant that the Adversary yet seeketh out for other evasions besides those already named, for the declining of the force of this Argument. But I find them to be such, as vulgar and ordinary capacities are not ca­pable of apprehending and conceiving them: [Page 105] which, though no more should be said to them, is more then a probable evidence, that there is no strength in them: but that they tend meerly to the darkening of the Truth, which to those who will not shut their eyes against the light, shineth forth clearly in those aforenamed plain and simple Evidences. And therefore I shall not trouble you with them.

To what hath been spoken, in way of fur­ther confirmation of this Truth; I might yet, ex abundanti, add many Scripture Evidences more. And to them I might also subjoyne the Testimony of the Church, held forth by the e­minent Lights therein, in their successive ge­nerations: a work which I find already done to my hand, by one well versed in this Contro­versie and those Records. But I will not hold forth a Candle to the Sun.Grotius de Sa­tisfact. in Calce. Testimonia ve­terum. Give me leave onely for further satisfaction, to take notice of some few of the principall Arguments, which the Adversary taketh up either from Scripture or Reason, for the expounding, of this Doctrine. This task I shall dispatch with all convenient brevities.

These Arguments or Objections,Socinian Objections answered. such as I have met with, I finde them all reducible and referrable to three heads. First, How can this Doctrine of Christ's Satisfaction stand with the Truth of God? Secondly, How with his Justice? Thirdly, How with his Grace and Mercy? All these Attributes are charged by the Adversary to be impeached and prejudi­ced by this our Doctrine. But how unjust [Page 106] this charge is, will (I trust) clearly appear in their vindication. Begin with the first.

Object. 1 How can this stand with the Truth of God? His Truth in his Threatnings, Christ's Satis­faction incon­sistent with the Truth of God. 1. In his threat­nings. his Truth in his Promises: both which seem to disclaime any such way of Reconciliation?

Alleg. 1. For the Threatnings. They charge sin upon the head of the sinner. That of the Prophet Ezekiel is express, Ezek. 18.20. The soul that sinneth it shall die; the son shal not bear the ini­quity of the father, neither shall the father bear the iniquity of the son: the righteousnesse of the righteous shall be upon him, and the wick­ednesse of the wicked shall be upon him.] Lo, here is a Law that excludes all Commutations of Penance, of Punishment: requiring sa­tisfaction from the person offending, not from any other.

Ans. Answer. To this it is answered. It is a mistake, if any shall look upon this as an universall and indispensible Rule, Ezek. 18.20. explained and vindicated. which God doth tie himself to walk by at all times, in all places, towards all persons. No, both Law and Practise speak the contrary. For Law, that Apendix to the second Commandement is well known. I the Lord thy God am a jealous God, visiting the i­niquities of the fathers upon the children unto the third and fourth generation of them that hate me.] Exod. 20.5. And for Practise, Prece­dents are obvious. Canaan is cursed for the sin of his father Cham, Gen. 9.25. Sauls sons and Nephews are hanged up for the fact of their father, and that not without God's approba­tion, [Page 107] 2 Samuel 21.8. Seventy thousand per­sons perish for David's sinne in numbring the people, and that by God's immediate stroake, 2 Sam. 24.15. whereupon David, conscious of his own guilt, and their innocen­cie, cryeth out in way of a just commiseration, I have sinned, and I have done wickedly, but what have these sheep done? ver. 17. Instances of this kind are numerous, 1 King. 14.10. The Lord threatens to bring evill upon the house of Jeroboam for Jeroboam's sake. Thus doth God often, according to that his threat­ning, visit the sin of the fathers upon the chil­dren, viz. in the way of temporall Judgement. Specially where he findeth them treading in their fathers steps, as Canaan did in Chams, and Jeroboams posterity in his.

So then, wee cannot looke upon that pas­sage in Ezekiel as a perpetuall and standing Law for all times and places: but onely as calculated for that present Meridian, as pecu­liar to those times, and that people. The Lord therin declaring to the people of the Jews what the course of his ordinary providence should thenceforth be in his proceedings with them. So much may clearly be collected from the first verses of this chapter, where the Lord expostulates with that people about a Proverb which was in use amongst them, [The fathers have eaten sowre grapes, and the childrens teeth are set on edge, ver. 2. The meaning whereof was, that Manasseh and others of their fore­fathers had sinned, and they suffered for it. [Page 108] So you have it explained Lam. 5.7. Our Fa­thers have sinned, and are not; and we have born their Iniquities.] Thus did they abuse the patience and indulgence of God in deferring his Judgements, taking occasion from thence to charge him with some hard measure, some un­equall dealings towards themselves. Hereup­on the Lord tels them, that he would take away that occasion from them. So you have it ver. 3. As I live (saith the Lord) ye shall not any more have occasion to use this Proverb in Israel.] How so? why hereafter he intended to be more speedy in the execution of his Judgements; he would bring them speedi­ly upon the person that sins [The soul that sin­neth shall dy, &c.] this is all that is intended in that place. Which being so looked upon, maketh nothing against the point in hand. Notwithstanding that, with a Non obstante, God may and doth, and that Justly, charge the sin of one upon another, in the way of tempo­rall Punishment; I, and accept such a satis­faction made by one for another. Thus in those forenamed instances. That execution done upon Sauls sons, it is accepted as a Tem­porall satisfaction for the sin of Saul, so as thereupon the Lord was reconciled to the people, and was intreated for the land, as you have it 2 Sam. 21. ver. 14. In like man­ner that execution which the destroying Angel had done upon those seventy thousand, God accepted it as a temporal satisfaction for the sin of David, wherby he had provoked him against [Page 109] that people 2 Sam. 24. last. And even thus hath God required and accepted this Eternall satis­faction made by Christ in the behalf of his E­lect people: Which he hath done without any impeachment to his Truth, his truth in his Threatnings.

Alleg. 2. But how can this stand with his truth in his Promises? 2. In his pro­mises. Hath not God pro­mised Remission of sins and Eternall life upon the condition of Repentance and new obedience, without any further satisfaction? So it there followeth in the next verse (Ezek. 18.21.22.) If the wicked will turne from all his sins that he hath committed, and keep all my statutes, &c. He shall surely live, he shall not dy. All his transgressions that he hath commit­ted, they shall not be mentioned unto him, in his righteousnesse that he hath done he shall live.] Many such promises we meet with­all, both in the Old Testament, and New.

A. To this it is answered. True, the peni­tent sinner upon his Repentance, evangelical o­bedience, Answ. The promises of Remission and salvation upon conditi­ons of Repen­tance and new. Obedience how under­stood. and Perseverance, he shall live, and that Eternally. But what? are these the cause of his salvation? Not so. Conditions they are, and so a causa sine quâ non (as they call it;) Conditions without which they shall not be saved. Except ye repent ye shall all like­wise perish, (saith our Saaiour to those censo­rious Jewes) Luke 13.3. And they are the way, which leades to heaven; Via Regni, The way to the Kingdome, a way which [Page 110] God hath layd out for his people to walke in, Ephes. 2.10. and they walking in it, shall at­tain the end of their hope, the salvation of their soules; it will bring them to heaven. I, but not causa regnandi, not the cause of their Reigning there. No, the proper procuring cause of salvation is onely the Obedience of Jesus Christ, being apprehended and applyed by Faith. To both which, Re­pentance and new obedience are subordi­nate.

Marke it. There are three things which (besides the Grace of God, which is the first moving cause) concurr in bringing a sinner to salvation, viz. Christ, Faith, Repentance. Christ, Faith, Repentance, subordinate; the one pre­supposing the other. The first of these (Christ) he is the meritori­ous cause of it. The two others (Faith and Repentance) are as Conditions of the Covenant, without which Christ and his merits shall be of no availe unto the sinner; Repent and beleeve the Gospel, Marke 1.15. Now these are subordinate the one to the other. The first (Christ) being the proper and prin­cipall procuring cause. The 2^d (Faith) an Instrumentall cause. The 3^d (Repentance) a Concomitant of Faith, a fruit and effect of it. The one necessarily depending upon the other. Repentance upon Faith, and Faith upon Christ. There is no true Faith without Repentance: it being Faith that purifieth the heart, Acts 15.9. And there is no true Faith without Christ: hee being the proper object of true saving [Page 111] justifying faith, as it justifieth and sa­veth. Now, according to that known and vulgar Maxime, Subordinata non pugnant: Things which are subordinate the one to the other, they may well stand together. The as­serting of the one is not the denying of the o­ther. The taking in of the one is not the shut­ting out of the other; whilst it is said that God pardoneth sins unto the sinner upon his Re­pentance, it doth not exclude faith, with­out which it is impossible to please God. Heb. 11.6. But includes it, presupposeth it. And thus when we are said to be justified and saved by faith, it doth not exclude, but in­clude Christ, from whom faith draweth that Justifying and saving vertue. Thus do these stand well together. He that Repenteth and beleeveth shall be saved; but not without Christ. It is not his Repentance or Faith, as they are workes, that shall be imputed un­to him unto Justification and salvation; But the Obedience of Christ apprehended by faith and imitated in neer obedience. Hereby it is that sinners are Reconciled, Justified, sa­ved.

Q. But was this the way of Reconciliation under the old Testament?The same way of reconciliati­on under the old Testament and the New.

Ans. Surely yes. Our Apostle in the verse after the Text telleth us, that, Christ gave himselfe a Ransome for us all; that is, not onely for Gentiles, but for Jewes; not onely for those who lived after his death, but those who lived before. All true be­leevers. [Page 112] As by the offence of one (saith the same Apostle, Romans 5.18.). (or rather by one offence (so the Originall hath it, [...]) viz. the first sin of the first Adam) Judgment came upon all men unto condemnation; Even so by the righte­ousnesse of one (or one Righteousnesse, [...], one Justification, meaning the righteousnesse of the second Adam) the free gift came upon all men unto Justificati­on of life.] Thus there is but one way of Reconciling Men to God. As there was but one doore at which Enmity brake in, so there is but one doore to let in Recon­ciliation. The same way that is held forth under the Gospell, was also held forth under the Law. Onely with this diffe­rence; That which was velatum, vai­led and hidden in the one, hidden under Types and Figures, is Revelatum, unvailed, in the other. Otherwise, there is the same Jesus Christ, yesterday (under the old Te­stament,) to day (under the New,) and the same for ever. The vertue of his satis­faction extending as well backwards, as forwards; as well to the sinns of the Law, as the Gospell. So much is ex­pressly asserted by the Apostle, Hebrews 9.15. where this our Mediatour the Lord Je­sus is said to have suffered death for the Re­demption of the trespasses that were under the old Testament] not that the sins of the fathers were not pardoned before Christ died: but that they WERE [Page 113] pardoned onely by vertue of Christ's death who in reference to the vertue and efficacy of his death, (as I shewed you before) is said to be the Lamb slain from the beginning of the World, Rev. 13.8. Thus you see the first of these Attributes vindicated and cleared from such impeachments as it might be conceived to suffer through this Doctrine of Christ's satisfaction. This maketh nothing against the Truth of God, whether in his Threatnings, or Promises. Passe we now to the second.

How can this stand with the Justice of God, Object. 2 that one should suffer,How Christ's Satisfaction standeth with the Justice of God. and make satisfaction for the sin of another? The Rule of Justice is, Noxa sequitur caput. The same person that sinneth should suffer.

To this it is answered. Justice is twofold, either strict, and rigorous; or moderated Answ. Justice two­fold, Strict, or Moderated. and tempered with Lenity, Clemency, Mercy. So is it with men: Amongst us there is a Kings-Bench, (as it was wont to be called,) and a Chancery; the one a Court of strict Justice, the other of Equity. And thus is it in Gods proceedings with his creatures; with some he dealeth in strict Justice, so he doth with reprobate Angels, and reprobate men, such as despise that Redemption which is held forth unto them. With others he proceeds in a way of moderated and tempered justice. So dealeth he with believers, relaxing and dispen­sing with his own Law as to them, accepting the satisfaction of another on their behalfs.

Alleg. But still is not this injustice, thus to [Page 112] [...] [Page 113] [...] [Page 114] charge their sins upon another, and to require satisfaction from him? Is it not directly con­trary to God's own Law, Deut. 24.The Law Deut. 24.16. cleared. where he expresly prohibits any such Commutation or Exchange, ver. 16. The fathers shall not be put to death for the children, neither shall the chil­dren be put to death for the fathers; Every man shall be put to death for his own sin.]

Ans. To this it is answered, This is a Law for man, not for God: Answer. That Law bindeth man, not God. binding the one, not the other. God having an absolute power over the lives of his creatures, he may dispose of them as it pleaseth him, and who shall say unto him, what dost thou? If he punish the sin of the father upon the child, though it be unto death, who shall challenge him of injustice, when as both Parents & children are guilty before him?

Reply. But it may be said, Here the case is otherwise, Here the Innocent suffers for the No­cent; Reply How the In­nocent may suffer for the Nocent. the just for the unjust, 1 Pet. 3.18. He that knew no sin, (viz. by experience) was made sin, (that is, a Sacrifice for sin, bearing the pu­nishment thereof) for us, 2 Cor. 5.21. And can this be justice?

Ans. To this it is answered. Even thus it was in some of the cases fore-named. Saul's sons were innocent as to that fact of their fa­thers, for which they suffered. And so was Da­vid's child, as to his Fathers Adultery, and murder. And so were the people as to Davids act in numbring them, What have these sheep done? Yet who dares challenge God of inju­stice herein?

Rep. Why, but that the Innocent should suf­fer, and the nocent go free,The nocent going free. this may seem to be harsh.

Ans. And was it not so in those two, last named instances? The Innocent childe and the Innocent people suffer, whilest guil­ty David goeth free. True, he suffered in their sufferings, otherwise his person not touched.

Repl. But it may be said in those ex­amples, there was some Relation and Con­junction betwixt the person offending and suf­fering, which drew the guilt of the one upon the other.

Ans. And is it not so here? Betwixt Christ and his Elect people all true beleevers? there is a neare Relation and Conjunction. A threefold Relation. The first Naturall; the second Mysticall; the third Voluntary. Answ. A 3. fold Re­lation betwixt Christ and the Beleever; na­turall, mystical, voluntary. Christus nobis conjunctissimus, naturâ, Regno, vadimonio. Grotius de sa­tisf. Cap. 4. A naturall Relation; they are of the same flesh and Blood, Heb. 2.14. Christ is their kinsman, their Brother. A mysticall Relation; He is their Head, they his members, Ephes. 5.23. and 30. He is their King, they his Subjects. A voluntary Relation; he is their Surety un­dertaking for them. Now upon this three­fold Account we find one man suffering for or with another. Sometimes upon the account of a naturall Relation; Thus Achans sonnes and daughters suffered with him, John 7. And Davids childe for him, Thus the Disciples conceived, when they saw the man that was born blind, that it might be for his parents [Page 116] sin, John 9.3. Sometimes upon the account of a mysticall Relation: Thus in a Politick Body, (Even as it is in the naturall Body, where one member sometimes suffers for ano­ther; the Back or the Head suffers for what the hand hath acted), the Subjects sometimes suffer for their Prince, Delirant Reges, plectun­tur Achivi. So it was betwixt David and the people. And sometimes Princes suffer for their Subjects: [If ye shall still do wickedly, ye shall be consumed, both ye and your King. 1 Sam. 12. last. And thus in the Church; God sometimes removes the Candlestick because the people play with the light, Rev. 2.5. Ezekiel must be struck dumb, because the house of Israel is a rebellious house, Ezek. 3.26. and 27. And thus in the family; As children som­times suffer for their Parents (as in the cases aforesaid,) so sometimes Parents suffer for their Children. Elies sonnes were a break-neck to their father, 1 Sam. cap. 3 and 4. Sometimes upon the account of a vo­luntary relation; Thus Sureties suffer for their Principals.

And upon the like threefold account Christ may be conceived to suffer for us:Upon that threefold ac­count Christ suffered for us. [...] Pro­pinquus, Redi­mens. Montanus. Numb. 58. & Ruth. 3.9. 1 Upon the account of a naturall Relation: Being our kins­man, he is also our Redeemer. So it was under the Law, the next of kin was to redeem the in­heritance, Lev. 25.25. whence it was that one & the same word (Goel) signifieth both, a kinsman and a Redeemer. Thus is Christ our (Goel) Isa. 59.20. Being our kinsman, he is also our Redee­mer. [Page 117] 2. Upon the account of a mystical Relation: Thus as our head he suffers for his members. As our King he suffers for his Subjects. As a Hus­band he is responsall for the debts of his Wife. 3. Upon the account of a voluntary Relation. Thus as a Surety he suffers for those for whom he hath ingaged.

To let passe the other two, It is the third and last of these that I shall take hold of. Which we shal find sufficient to free this Act from all imputation of injustice. What Christ here­in did, or suffered, he did it freely and vo­luntarily, as our Surety, undertaking this satis­faction for our sakes. Now we say, volenti non fit injuria. Where the person is willing with­all, there is no wrong done. Amongst men, what more ordinary then for the Surety to make satisfaction for that debt which he hath voluntarily ingaged for? And who is there that chargeth that with injustice?

Alleg. True it, may be said, In pecunia­rie, Mony-matters, as Debts and Fines, it may be so. But not so in Corporall punishment. Especially for one to suffer death for ano­ther.

Ans. To this it is answered: that even in these cases it is no unusuall thing for some kind of Sureties, (as those whom they call [...] Such as ingage Body for Body, life for life,) to suffer death for others. Instances thereof amongst all Nations are rife.Valerius de A­micitia: & Ci­cero de offic. lib. 3. That of Damon and Pithias is obious. The one of them being condemned to death by the Ty­rant [Page 118] Dionysius, and desirous to visit his friends before he dyed: the other ingageth for him tody in his room in case he returned not by the day appointed. Which sheweth that such ingagements in those times were not unusuall. So much is not obscurely insinuated in that of the Apostle Rom. 5.7. Peradventure for a good man some would even dare to dye.] This some have done; and Heathens never made any scruple about the lawfulnesse, the Justice of it. And surely were it so that men were Lords of their lives, as well as of their estates, that they might as freely dispose of the one as of the other (as Heathens apprehended they might,) then could there nothing be said a­gainst it. This it is (as Grotius Grotius de sa­tisfact. cap. 4. well notes) which maketh the difference betwixt these two, the laying down ones Money and his life for another. The one a man hath a more ab­solute power and dominion over then the o­ther: over his money, then over his life. And upon that account he may ingage and alienate the one, where he may not the other. Were it so that a man had as much power over his life as over his money, there could be no more question about laying down the one, then the other.

Now this is it in the case we have now in hand, This was Christ's priviledg: He being an absolute Lord, he had also power over him­self, over his own life; Christ a Lord over his own life. so as he might lay it down at his pleasure, which others may not do. This we may take from his own mouth. [Page 119] John 10.18. I have power to lay down my life] Power, not only [...], ability; but [...], Authority, Right. This he had by concession and grant from God his Father, who had given him power over all flesh, John 17.2. And this he had in and from himselfe. Be­ing God he had power over himself as Man, to dispose of his Manhood as pleased him. Now the case being so, that which is questiona­ble in others, is out of question in him. He might do what he did, ingage and lay down his life for others, as a Surety in their stead.

2. To this add (what is very con­siderable,His ingage­ment not of private, but publick con­cernment.) that this engagement of his was not for one, or yet a few, but for ma­ny. [He gave his life a Ransome for many, Matthew 20.28. Now however such a pri­vate engagement, for one to lay down his life for another in an ordinary way, may be looked upon as not warrantable, not allowable; Yet in a case of publick con­cernment, to do it for a mans Country, this hath ever been looked upon, not onely as lawfull but laudable. And so in the case of Hostages given in war, where some particular persons ingage their lives for per­formances of promises and conditions agreed upon by the party which they ingage for. This in all ages hath been, and still is an or­dinary practice; and who ever questioned the lawfulnesse of it? And Such a Sure­ty was our Mediatour; not in a private, but in [Page 120] a publick way; not for one or a few, but for many: Yea, for a world. So the Elect are called, [God was in Christ reconciling the world to himselfe, 2 Cor. 5.19. that, is the E­lect world; for no other are reconciled un­to God but they. For this world Christ laid down his life; And that to free them from E­ternall death. Who can charge this Act with any imputation of injustice? Thus have I vindicated this second Attribute also, the Justice of God. Now passe wee to the third.

Object. 3 How can this stand with the Grace and Mercy of God? his Grace towards us, his Mercy to­wards his Son?

1. How this standeth with Grace. Allegat. 1. For his Grace towards us. This it is which is every where held forth and cryed up as that which hath the main stroake in the businesse of Mans Salvation. [By Grace ye are saved, Eph. 2.8. The Grace of God which bring­eth salvation, Tit. 2.11. Now how can this stand with satisfaction required, and recei­ved?

Ans. To this it is answered; that were it so that this satisfaction were required and re­ceived from us, now it were inconsistent with Grace. But not so being received from ano­ther. Gods grace and Christs satisfaction are no waies repugnant:Gods Grace & Christs sa­tisfaction no waies repug­nant. The one doth not so much as cloude or darken the other. Nay, herein, in putting our salvation upon this way, the grace of God is gloriously exercised and manifested: In no way so much: [Page 121] So much will appear in diverse particu­lars.Gods grace in this way glori­ously manife­sted.

1. In that God was pleased thus to dis­pence with his own Law. In dispencing with his Law. The Law was pe­remptory, 1 The day that thou eatest thereof, thou shalt die the death, Gen. 2.17. under that one particular, menacing every transgression with death. Now with this Law, God (be­ing the supream Law-giver, and so having pow­er to dispence with his own positive and pe­nall Lawes) he dispenceth, being content to accept that satisfaction which the Law re­quired, from the person of another. This dispensation was an act of grace, free grace. God was no waies bound to admit of such a satisfaction by a Surety: which the rigour of the Law exacted from the person of the offen­der.

2. That God was pleased to indulge such a dispensation unto Men, not to Angels. For men not Angels. God 2 spared not the Angels which fell (saith Saint Peter) but cast them down to hell, and de­livered them into chaines of darknesse, to be re­served unto Judgment, 2 Pet. 2.4. Jude 6. Here is no relaxation but a strict execution of Justice upon them. Not the like upon man. To him God grants a dispensation, a gracious dispensation, moderating Ju­stice with Mercy, admitting such a Sa­tisfaction for him, not for the An­gels.

3. That God did not only admit this way 3 of Satisfaction, but himselfe finde it out. In finding out this way. [Page 122] This was his Act, an act of his Wisdome, God was in Christ reconciling the world to himselfe, 2 Cor. 5.19. When men and Angels were at a losse, neither of them could find out a way of satisfaction unto the Justice of God, but by an eternity of punishment, now God himself findeth out a way. This was an act of Grace, of speciall and singular Grace: there being nothing else that could move God to it but his Grace. Yet further,

4. That God should put his own Son upon this Work.4. In putting his Son upon the work. His Son, his Naturall Son, his own Image, his onely Son, his dear and wel­beloved Son, his second selfe: that he should give him, here was grace, here was love, un­paralell'd love. So God loved the world, that he gave his onely begotten Son, John 3.16. So, how? So as cannot be either paralell'd, or expressed. That he should give him, and that not only to declare the way and means of Reconciliation by his Doctrine in his Life, and to confirm it with his Blood in his Death, (which is the highest pitch that the Socinian reacheth,) but also to make Recon­ciliation, (as the Authour to the Hebrews hath it, cap. 2. ver. 17.) And that by making satis­faction unto the Justice of God, by giving his life a Ransome for us. Surely, never such an act of Grace as this. [Herein God com­mendeth his love to us, that while we were yet sinners Christ died for us, (saith Saint Paul) Rom. 5.8. Herein is love (saith Saint John) not that we love God, but that he loved us, and sent [Page 123] his Son to be the Propitiation for our sins, 1 John 4.10. This act of God in giving Christ unto death for us, how ever it was an act of Justice towards Christ, yet it was an act of Grace to­wards us. So the Apostle expresly holdeth it forth, Heb. 2.9. That he by the grace of God should taste death for every man.] the grace of God towards the universality of his Elect, for whose sake Christ was offered.

Henceforth then let the mouth of the Ad­versary be for ever stopped.Christ's Satis­faction exalt­eth God's Grace. Let not Socinians charge this upon us (as they do) that whilest we assert the Satisfaction of Christ, we dero­gate and detract from the Grace of God: Nay, therein we advance and exalt it; and that far above what ever they by their doctrine do, or can do. To give Christ to be a Surety for us, is a greater act of grace then to give him to be a Teacher to us. To give him to die for us in our room and stead, is greater grace, then to give him onely for a Guid to direct and lead us by his Doctrine, and Example. Yet further,

5. In the fifth place, Behold the Grace of God further exercised in the Application of this Satisfaction.5. In the free Application of this Satisfacti­on to some, not others. Where is it that God apply­eth the death of Christ, maketh it effectuall to one and not to another? Surely this is no other but an act of Grace, free Grace. Let it then go for a most unjust and groundlesse im­putation, that Christ's Satisfaction cannot stand with the grace of God. when as the one shineth forth so clearly, so gloriously in the o­ther.

Justification an act of grace, notwithstand­ing this Satis­faction. Alleg. But yet it will be said, If such a Sa­tisfaction hath been made and received, how can Justification then be said to be an act of Grace, free-grace? So we find it held forth in Scripture, Isai. 43.25. I, even I am he (saith the Lord) that blotteth out thy transgressions for mine own sake.] [Being justified freely by his grace (saith the Apostle) Rom. 3.24. Now how can this be, if such a Satisfaction be made?

Ans. To this it is answered. Still both these will stand well together. God blotteth out our sins for his own sake, and yet for Christ's sake. The phrase excludes our merits, not his merits. No, it is with his Blood that these sins are blotted out, 1 John 1.7. Rev. 1.5. Again, well may God be said to forgive sins for his own sake, whilest he forgives them for his Son's sake, in as much as Father and Son are both one. One, as in essence, so in will, and worke, only differing in order of working. Thus are they one in this act of Justification. And thence is it that forgivenesse of sins is attributed some­times to Christ, Col. 3.13. Even as Christ for­gave you.] And thus may we be said to be ju­stified freely by Grace, and yet through the me­rits of Christ. So much we may learn from the Apostle in that place alledged, Rom. 3.34. where he putteth them both together, [Being justified freely by his Grace through the Redemption that is in Christ Jesus.] The like again Ephes. 1.7. In whom we have Redemption through his Blood, the forgivenesse of sins, according to the riches of his Grace. And well may these stand together, [Page 125] as being causes subordinate the one to the o­ther. God's grace the supreme and first moving cause: Christ's Redemption the meritorious and procuring cause. Thus are we said to be justified not onely by Grace, but freely by Grace; viz. in reference to us, our merits: not so to the merits of Jesus Christ.

Alleg. But it may be further said,How Forgive­nesse of sin standeth with this Satisfacti­on. Suppo­sing such a Satisfaction, how then can sins be said to be forgiven? That is the word in fre­quent use in Scripture. In the Lords Prayer, we pray, Forgive us our Debts. And so we finde Justification frequently called, the forgivenesse of sins, (one part of it being, by a Synecdoche, put for the whole;) as in that place last named, Ephes. 1.7. repeated, Col. 1.14. Now how can this stand with Satisfaction? where sin is satis­fied for, how is it said to be forgiven?

Ans. For answer.The word [...] explain­ed. The word there (and most commonly else-where) used for forgivenesse, is [...]; & it properly signifieth only a Dismissi­on, a Discharge, a putting away a thing, upon what terms soever; so you find it often used in the proper signification. As in that place of the Apo­stle, 1 Cor. 7.11. where he prohibits the husband to put away his wife, the word is the same, [...]. And thus when it is applied unto sins, it imports no more, but the dismission of them. So the vulgar Latine rendreth that petition, Dimitte nobis: Release us our Debts, dis­charge them. Now this doth not ex­clude the Satisfaction of Christ. Nay, this Discharge is for that Satisfaction: [Page 126] So much we may learn from the Apostle in those places alledged, Eph. 1.7. Col. 1.14. In whom we have redemption through his blood, the forgivenesse of sins.] Marke it, these two, [...] and [...], Redemption and Re­mission may well stand together, in as much as this Remission is througth that Redempti­on.

How sins are said to be free­ly forgiven; notwithstand­ing this Satis­faction. Alleg. But it is further urged, that how­ever that word will not reach it, yet there is another that will: viz. that which is made use of by the Apostle Col. 2.18. (as twice else­where in the same sense, Col. 3.13. Eph. 4.32. where he tels the beleevers to whom he writes, that God had quickned them together with his Son, having forgiven them all their trespasses.] There the word rendred [Forgiven] is not the same with that before, but another more significant; [...], Gratis donans, or con­donans, freely pardoning and forgiving. The word imports a free dismission without any sa­tisfaction.

Answ. To this it is answered as before. It is true, Thus our sins are pardoned to us, Gratis sine merito nostro, contrà meritum; freely without any merit of ours, nay, against our merits: But not so without the merits of Christ; no it is for Christ's sake that God doth thus freely forgive sin unto us. So the A­postle himself elswhere explains it, Eph. 4. last. Even as God for Christs sake hath forgiven you] The word is the same, [...], freely for­given. Yet it was [...], In Christ, i. e. [Page 127] ob, or propter Christum, for Christs sake. And that not only Christo deprecante (as Gro­tius in his Comment would blanch it) at his Intreatie, but Christo satisfaciente, upon his Satisfaction. Thus are our sins said to be for­given, and that freely, Gratis quoad nos, et­si non gratis absolutè, freely in respect of us, though not freely in respect of Christ.

Alleg. But yet it is alledged.The Parable explain'd Mat. 18.3. The for­givenesse of sins is set forth to be an act ab­solutely free. What else meanes that Parable which we meet with Mat. 18.23. &c. where a certain King is brought in forgiving his ser­vant his debt without any satisfaction? Now who is that King but God? who dea­leth with his servants after the same man­ner in the Remission of their sins.

Answ. To this it is answered, 1. that Pa­rables are no convincing Arguments. How­ever (in the 2^d place) they must not be stret­ched beyond the staple, beyond that point to which they are directed, and at which they aim: In so doing men may make (and some have made) strange worke with Parables. In that of Luke 12.39, 40. our Saviour com­pareth himself to a Theife: And cap. 16. ver. 8. he propounds the pattern of the unjust Stew­ard for our Imitation. Parables therefore must be tenderly handled: As for that which is here cast in our way, being rightly looked upon, it maketh nothing against the point in hand. True, God is that King and he for giveth our sins as that King did his [Page 128] servants debt, freely without any satisfaction on our part.

Reply. Why, but that King recei­ved no satisfaction at all, neither from the servant himselfe, nor from any o­ther.

Answ. Here the parable is stretched be­yond the staple, urged beyond the intend­ment of it: which is only to shew, that as that King discharged his servant without any satis­faction from him, he not being par solvendo, not able to make any satisfaction; even so doth God deal with his servants, freely forgiving their sins, without any satisfaction from them, which they are never able to make. This is all that can be extorted from that Para­ble.

Repl. But yet they reply. God so forgi­veth us,God forgiveth sin without a­ny recom­pence. as he would have us to forgive others. That is the main scope of the Parable; as we may learn from the last verse of that chapter. And thus the Apostle also presseth it, that herein Christians should make God their pat­tern; [Forgiving one another even as God hath forgiven you, Eph. 4. last. Now this we are to do freely. Thus are we to give freely, hoping for nothing again, Luke 6.35. And thus are we to forgive, oft-times without any recom­pence.

Answ. And thus doth God forgive us, without any Recompence, whether from us, or any other. As for the satisfaction made by Christ, God is no gainer by it: only the [Page 129] Law is thereby satisfied. Even as it is with one who freely (as a Christian) forgiveth another some capitall offence commited a­gainst his owne person, yet leaveth him to give satisfaction to the Law, which it is not in his power to absolve and free him from: He is no gainer by that satisfaction; no more is God by that satisfaction which is made by Christ. This is to him no ad­vantage: So as still he pardoneth us freely. And thus you see how this Doctrine of Christ's satisfaction it consists well enough with the Grace of God, his Grace towards us.

Alleg. But yet it may seem not to stand with his Mercy towards Christ. How Christs satisfaction standeth with Gods mercy to his Son. Here is the second branch of this grand Objection. That God should thus deal with his Son, his dear Son, his Onely Son, his Innocent Son, thus to deliver him up to the death, as a Surety for our sakes: Here the Adversary with open mouth exclaims against this our doctrine, as charging God with the greatest Im­manitie and Cruelty that ever was heard of.

Ans. But these words are but wind:Christs suffe­rings inflicted by God his Fa­ther, without any cruelty. As for the Torments and sufferings, what ever they were, that Christ was subjected unto, they themselves will not deny but that they were inflicted upon him by God his Father. Should they deny it, the Prophet Isaiah, wil a­ver it Isa. 53.20. It pleased the Lord to bruise him, he hath put him to grief.] Now who dare [Page 130] herein charge God with Cruelty? Then, and not else, is one said to be cruell towards ano­ther, when he putteth him to torment or pain without a cause; or putteth him to great tor­ment for a small cause. The Chyrurgian that puts his patient to great pain for the saving of life or limb, when there is no other way of Cure, he is not therein to be accounted cru­ell. Thus standeth the case here. It was not without cause, and great cause, that God thus delivered his Son to the death. This he did, not only for those ends assigned by the Socinian, that he might seal his doctrine with his blood, and shew himselfe a pattern of Obedi­ence: but for a greater end then these, viz. for the Redemption of a world (as I showed you) & that when there was no other Remedy. Grotius de sa­tisfact. cap. 6. Now (as Grotius well presseth it against them) this End being added to those by them alledged, it cannot make Christs sufferings greater then they were, which they themselves acknow­ledg were inflicted by God his Father, and that without any Cruelty. Nay, by how much the ends propounded were more and greater, so much the further were those sufferings from all appearance of cruelty. So as our doctrine in this regard freeth the Majesty of God from such an Imputation far more then theirs.

Christ able to undergo and overcome them.2. Besides, (what is also considerable) Though the sufferings of Christ were great, yet was there no such Cruelty in inflicting them upon him, who was able both to undergoe, [Page 131] and overcome them. This was Jesus Christ a­ble to do. As he had power to lay down his life; so also to take it up again, John 10.18. That burden which would crush a child, a strong man will go lightly away with, as Samson, being inclosed within the walls of Gaza, did with the Gates thereof, which he took upon his shoulders and carried up to the top of the mountain, Judg. 16.3. Thus did the Lord Jesus, being inclosed in the Grave, he carried away the gates of death, which would have crushed all the sons of Men into the pit of Hell. So as those sufferings, though great in themselves, yet to him they were not so great. His dying was but a Tasting of Death (as the Apostle calleth it) Hebrews 2.9.

but I will follow the Adversary no further. You now see these his supposed strong-holdes (in a good sense) slighted; Those locks wherein he conceived his strength to ly, cut off the Arguments and Allegations pro­ducible in this cause, with the severall im­provements of them, clearly answered and sa­tisfied.Quest. Onely a Query or two is yet be­hind:Whether God could not have pardoned sin without any such satisfacti­on. which I shall send away with their Resolutions briefly, and so dismisse this point.

Q. 1. Could not God have pardoned sin free­ly without any such Satisfaction? And might he not have done it? Answer. 1

A. 1. To this it is answered.From Power to Will, no good Consequence. 1. A posse ad es­se, or velle. &c. From Power to Act, or from [Page 132] Power to Will, the Consequence wil not hold. Because a man can do, or may do such, or such a thing, it cannot thence be concluded, that he hath done it, or wil do it. Suppose that God might have pardoned sin in such a way, yet it will not thence follow that he hath done it.

Answer. 2 A. 2. But (2^ly) without any derogation from the perfection and absolutenesse of his Power,How it may be said that God could not do this. it may be said with a reverence, that this was a thing which God could not do. Onely let it be rightly understood. Not that it is so in it self, absolutely considered; but ex suppo­sito, upon the supposition of his Decree. Gods decree was that sin should be punished with death, that the one should be the wages of the other. And that decree was gone forth, the sentence was past upon man to that purpose; The day thou eatest thereof, thou shalt dye the death, Genesis 2.17. Now this being presupposed, it may with reve­rence be said, that God could not pardon sin, without some such satisfaction as the Law re­quired.

Neither is this to be attributed to any de­fect of Power in him, but to the perfection of his nature. Upon this account it is that wee say, that God cannot do this or that, which man can do. He cannot sin: he cannot Lye, Tit. 1.2. It is Impossible he should do so, Heb. 6.18. And why so? The Apostle renders a reason for it 2 Tim 2.13. He cannot deny himself. Gods Truth and Justice, they are himselfe. [Page 133] And being so, he cannot go against them. And thus is it in this case. To pardon sin without a­ny satisfaction (supposing the foresaid decree, and sentence) it cannot stand with the Truth and Justice of God, and therefore he cannot do it. This is Gods [...], (as the A­postle cals it Rom. 1. last) The Judgement of God, (Jus Dei (saith Beza) Gods right: Justitia Dei (saith Erasmus and the Vulgar,) Gods Justice,) that they which do such things are worthy of death.] This is not only a Po­sitive Law, but Lex naturae, the very Law of nature: a Law Originally ingraven in the na­ture of God himself, and by him (as a Coun­terpane from that Originall) imprinted upon the nature of man. And being so, God could not go against it, so as to let sin go alogether unpunshed. This he could not do without wrong and injury to him­self.

Repl. No? (may some say) May not men without any wrong or injurie re­mit what they please of their owne right? Whether men may alwayes remit what they please of their own right.

Answer. To this it is answered, 1. This is not universally true. Some cases there are, wherein men may not part with their owne right. Parents may not remit that honour and Obedience which of right is due to them from their children. Husbands must not part with their Head­ship, which they have over their Wives. And why? because this were against the [Page 134] Law of God, and the Laws of nature. It is a good limitation which is given by Casuists to that vulgar Maxime, A man may part with as much of his own right as he will to a­nother, but it must be Salvo jure tertii, saving the right of a third. Saving the right of God, of the Law, of the Magistrate, of a mans Neighbour. Where any of these are wronged or injured by the Concession, a man may not part with his owne right. Now thus standeth it here, should God passe by sin without any satisfaction, it would bee a wrong to his Law, as well as to his Truth and Justice. And therefore it cannot bee.

2. But 2^ly, Suppose man might do this, yet God cannot. This may seem a Paradox, but we shall find it a Truth. Though man may part with his owne right, yet God can­not. How so. Because Gods right is himselfe, Deus ipse est jus suum. Marke it. Gods right is himselfe, and therefore he cannot part with it. Upon this Ac­count a man may part with his estate, where he may not part with his Life. The one is himselfe; so is not the other. And such is Gods Right, his Truth, and Justice, they are him­selfe. Should he do any act against them, therein he should deny himself; which he can­not doe.Quest.

Q. 2. But (supposing a satisfaction requisite and necessary) could not God have found out some other wayCould not God have found out some other way? for the making of that Satis­faction? [Page 135] Was there no way but his own Son must undertake that Work?

Ans. To this I answer.Answer. In this Enquiry there is too much Curiosity. Too much cu­riosity in this Enquiry. What God out of the liberty of his will, and infinite depth of his Wisdome might have done, it is not for us to enquire. We see what he hath done, what way it is that he hath laid out: and therein let us admire and adore that infinite wisdome, which hath found out this way. It is not with­out cause, that the Apostle speaking of the Do­ctrine of the Gospel, he calleth it Wisdom, & the Wisdom of God, & the Wisdom of God in a myste­ry, 1 Cor. 2.6, 7. Herein was the Wisdom of God gloriously manifested in finding out this way, this means of Reconciliation for lost man-kind, through the satisfaction of his Son: which had not he laid out, it had been past the skill of all the men and Angels in the world ever to have found out either that, or any other.

Now this being so, it might be sufficient to stop any further enquiry touching the reason of this Counsel of God: which yet because it is propounded as a Question, I shall in the last place returne an Answer to it briefly.

Quest.Question. Wherfore was God pleased to put man's salvation upon this way? Wherefore God put the Salvation of man upon this way? To lay out this way of Reconciling man to himself, viz. by the way of Satisfaction made by his Son?

Ans. For answer. 1. It is not for us herein to be too curiously inquisitive, in prying into the Counsels of God, to find out the Reason [Page 136] of his Decrees. God's Coun­sels unsearch­able. This is not allowable among men, that private persons should pry too far into the mysteries of State, to enquire into the privy Counsels of their Superiours. Much lesse to look into God's Ark, Heaven's Cabi­net. As for the Counsels of God, there is a depth in them; a depth to be adored, not fadomed. Blessed Paul, though he had been wrapped into the third Heavens, yet in the Contem­plation hereof stands afar off, breaking forth into that patheticall Rapture, [...], O the depth of the riches both of the wisdome and knowledge of God! How unsearchable are his Judgements, and his wayes past finding out? For who hath known the mind of the Lord? or who hath been his Counsellour? Rom. 11.33, 34. Such are the Counsels of God oft-times, that should men attempt to search into them, the best they could expect would be to lose their labour. In some things (it may be) there is no reason to be given, save onely the Will of God. This was all the reason that Paul could give for those eternall Decrees of Election, and Reprobation. [He hath mercy on whom he will have mercy, and whom he will, he hardneth, Rom. 9.18. Other reason (though we know that being the supreme Reason, he doth no­thing without) God is not bound to give.

Answ. 2 But (secondly) it is not so here. That God was pleased to put our salvation upon this way, it was not without reason, great reason. In as much as in this way there is a joynt Manifesta­tion In this way there is a joynt manifestation of Gods of those two great and Cardinall Attri­butes [Page 137] of God (which David singleth forth to make the matter of his Song, Psal. 101.1.) his Justice, and his Mercy. His Justice against sin; his Mercy to sinners: Both these are glo­riously exercised and manifested in this Satis­faction of Christ: his Justice in requiring it, his Mercy in accepting it.

1. His Justice 1. Justice. in requiring it. That God should not pardon sin without satisfaction. That he should exact that satisfaction from his Son, having as a Surety undertaken it. Herein hath God declared his hatred, and in­dignation against sin, which he will not let go unpunished: His Justice, his impartiall Ju­stice in executing the Law upon whomsoever he found obnoxious to it, though otherwise never so near, or dear to himselfe.

2. His Mercy, 2. Mercy. in relaxing the Law, dispen­sing with it; Accepting satisfaction from the person of another; and giving his own Son to make that satisfaction; here was riches of Grace, riches of Mercy towards lost man­kind. Thus did Justice and Mercy here meet together, kissing each other. And upon this account it was that God was pleased to pitch upon this way of Reconciliation rather then any other.

Even as Histories tell us of that Locrensian Law-giver Zaleucus, (the story is well known,Valerius, lib. 6. cap. 5. and the Illustration which it affords us, is not more obvious then apt:) amongst other whol­some Lawes which he had enacted for that Common-wealth, he decreed that who ever [Page 138] was convicted of Adultery, should lose both his eyes for it. Afterwards it so happened that his own Son was brought before him for that crime, and was to have the Law executed up­on him. Hereupon the people interposing, make suit for his pardon; at length the father, being partly overcome by their importunities, and not unwilling to shew what lawful favour he might to his son, he first puts out one of his own eyes, and then one of his sons; therein shewing himselfe (as the Historian hath it) at once both a mercifull Father, Ità debitum supplicii modum legi reddidit, aequitatis admi­rabili tempera­mento, se inter misericordem Patrem, & ju­stum Legislato­rem partitus: Valer. Max. ubi suprà. and a just Law­giver: so tempering Mercy with Justice, as that both the Law was satisfied, and yet his son was spared from that rigour of Justice which the Law required. Even thus hath God been pleased to deal in this businesse betwixt man and himselfe. When man, having trans­gressed the Law, deserved to die, he giveth his own Son to make satisfaction on his behalf: therein shewing himselfe both a Just Law­giver, and yet a Mercifull Father; in that Act so tempering Mercy with Justice, as that both the Law is satisfied, and yet Man spa­red. Thus is that two-fold Attribute of God joyntly manifested in this Transaction, and that gloriously in both: So as we shall not need to seek for any further reason why God should put the Work of man's salvation up­on this way.

And thus you see this Truth of God, touching Christ's Satisfaction, both vindicated, and cleared. Which I have the longer insisted on, [Page 139] both because it is in it selfe of great conse­quence and importance, being not only near unto, but of the Foundation of Christian Re­ligion: I, a corner stone in that Foundation; and a Truth principally aimed at by the Apo­stle in the Text I have now in hand, (as I have shewn you from the verse following;) as also because (among other Truths of God) I find it of late called in question; nay, utter­ly exploded; and that by some, who (to use Paul's words, Gal. 2.9.) seemed to be Pillars, men of no mean note in the Church of God. Now passe we on to that which remains; wher­in I shall be as concise and briefe as conveni­ently I may, finding the work to swell in my hand far beyond my expectation, when I first took it up.

Secondly, As Christ is a Surety in way of Satisfaction, so of Caution. II. Christ a Surety in way of Caution. In the former he is a Surety de praeterito, for what is past: In this later he is a Surety de futuro, for what is to come. A Surety in way of Caution: undertaking for those whom he hath so reconciled unto God; viz. for the performance of the stipulation, of the conditiōs of the covenant required on their part.

This Jesus Christ our Mediatour underta­keth and effecteth: wherein he being the Truth, again out-strips the Type. Moses that Typicall, Legall Mediatour, he could go be­twixt God and the people, declaring his mind unto them, receiving, and returning their an­swer unto him. Both these we find, Exod. 19.7, 8. Moses called for the Elders of the people, [Page 140] and laid before their faces all these words which the Lord had commanded him; And all the peo­ple answered together and said, All that the Lord hath spoken we will do: And Moses returned the words of the people unto the Lord.] Thus he went betwixt them as an Internuncius, an Intermessenger, reporting the mind of each to other: But he durst not ingage for them. As for God, he durst, and did ingage for perfor­mance of the Covenant on his part: And hee laid an ingagement upon the people. Both these he did in and by that one Ceremonie which we meet with Exod. 24.8. Having first read the Booke of the Covenant in the audience of the people, and received their Answer to the pur­port aforesaid, Then he tooke the blood of the Sacrifice, and sprinkled it on the people.] By that Ceremonie confirming and ratifying the Covenant; Assuring it on Gods part, and ingaging the people to fidelitie and constancie on their part (as God willing I shall shew you more fully anon in moralizing of that Cere­monie:) But engage for them he durst not. Which if he had done, he had not been able to performe it.

But this doth our Mediator the Lord Jesus. He having by his death reconciled his people unto God,Undertaking for perfor­mance of the conditions on the behalfe of his Elect: viz. Faith and O­bedience. now he undertaketh for them; for their performance of the Stipulation, the conditions of the Covenant on their part. What the Stipulation is you have heard already. E­ven the Obedience of Faith, so the Apostle cal­leth it Rom. 1.5. and 16.26. [...]: The [Page 141] obedience of Faith; or if you will divide them, Faith and Obedience. These, (without any just offence,) I may call the conditions of this Covenant. Faith, whereby the Covenant is accepted upon the tearms on which it is ten­dred, and Christ the Mediator of it received. Obe­dience, wherby it is kept, viz. in an Evange­licall way, in respect of desire and indeavour. This it is which the Psalmist calleth Keeping of the Covenant, Psalm. 25.10. and 103.18. Not a Legall, but an Evangelicall keeping, when the promises of grace being beleeved, there is a serious desire and indeavour of yeilding obedience to all God's Commandements. Now for this Christ undertaketh on the be­halfe of his Elect, that they shall thus keep the Covenant, that they shall thus Consent and Obey, (as the former Translation ren­dreth it, Isaiah 1.19.) And undertaking it, he effecteth it; working in them what the Covenant requires. This he doth by his Spi­rit, which is to them in whom it dwels, first a Spirit of Faith: So you find it expresly cal­led, 2 Cor. 4.13. [...], The Spi­rit of Faith: So called, not only because it is not given but to beleevers (as Grot. glosseth upon it;) but also because it worketh Faith in the soul, in­clining it to receive Christ, & the offer of grace by and through him. And then a Spirit of Ho­linesse, So the Spirit of Christ is called, Rom. 1.4. [...], The Spirit of Sanctity, or Sanctification: Because, being Holy in it selfe, it sanctifieth the person in whom it [Page 142] dwelleth. Thus it sanctified the Humane na­ture of Christ, wherein it dwelled, [...] (as the Apostle phraseth it, Col. 2.9.) Re­ally, Substantially, Essentially, Bodily. And thus it sanctifieth all true beleevers in whom it dwelleth, [...], after a Spirituall manner, being communicated from Christ unto them, as from the Head to the Mem­bers.

Thus doth Jesus Christ this our Mediator come unto all his Elect people; as by his merit, so by his Spirit. So may wee most fitly un­derstand that of Saint John, 1 John 5.6. This is hee that came by water and blood.] Both these issued out of the side of our Saviour up­on the crosse; surely not without a mystery: Betokening a double benefit redounding to all believers by and through him. The one of Justi­fication, the other of Sanctification. Thus Christ is said to come to them, first by Blood, taking away the guilt of sin: Then by water, cleansing them from the filth and pollution of sin. Both which were shadowed out by the like Types under the Law. There, in the Ser­vice of the Tabernacle, was Blood and wa­ter: Blood in the Sacrifices, water in the Legall ablutions. Both Types of Christ, who thus cometh unto his people; as by Blood, Justifying; so by water, Sanctifying them. This is that which the Apostle telleth us 1 Cor. 1.31. where speaking of the Benefits which be­leevers have by Christ, he saith, hee is made un­to them of God, Righteousness & Sanctification.] [Page 143] i. e. The cause and procurer of both. Of Righ­teousnesse through his merit: Of Sanctificati­on by his Spirit. Thus doth Jesus Christ worke in the heart of his Elect both these Conditions of the Covenant, Faith and Holi­nesse.

And as he beginneth this worke in them,With perseve­rance. so he maintaineth and continues it. Cau­sing those whom he hath thus reconciled unto God to persevere in Faith and Obedience. In faith, [I have prayed for thee that thy faith faile not (saith our Saviour to Peter) Luk. 22.32. The like he doth for all that are given to him, taking order for their per­severing in faith: So as though it may fail in the mouth (as Peter did,) yet it shall never fail in the Heart. And as in faith, so in Holinesse; this he also maintaines; which he doth by the continuall Supply of his Spirit, mortifying and keeping un­der corruption; nourishing and exciting of grace: putting them on in the course of their Obedience; guiding their feet into the 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 [Page 144] 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,D^r 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 [Page 145] 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 [Page 146] 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 [Page 147] 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, [Page 148] Mark 16.20.] What signs? why, those spo­ken of ver. 17. miraculous works, wrought by the power of God for the confirming of their Doctrine. And of such use were those unpara­lell'd works wrought by Christ himself. They were a strong confirmation to his word, carry­ing with them a strong conviction, leaving un­believers without excuse, and aggravating their Infidelity. So our Saviour presseth it upon the Jews, in that place fore-named, Joh. 15.24. If I had not done among them the works which no man did, they had not had sin.] They might then have had some plea, some excuse for their Infidelity, their rejecting him, and his doctrine: How ever their sin had not been so hainous as now it was. This Testimony added to the former, rendred their infidelity both inexcusable and damnable.

Thirdly, By his Blood. 3. By his Blood. Thus he also confirmed his Doctrine, taking his death upon it, sealing the Covenant with his Blood. Thus were Cove­nants anciently ratified and confirmed by Sa­crifices, Psal. 50.5. with Blood. Thus was that Old Covenant made betwixt God and his peo­ple, (as I shewed you even now) with the sprin­kling of Blood, Exod. 24.8. And Moses took the Blood, The Old Co­venant made with Blood. and sprinkled it on the people, and said, Be­hold the Blood of the Covenāt which the Lord hath made with you.] In imitation wherof the Hea­thens afterwards made their Covenants after the same manner. Thence came the word San­ctio, a Sanction, (as some conceive it) à Sangui­ne, from Blood, which was used in the making of it. A mystical ceremony, betokening the constan­cy, [Page 149] and stability, required in keeping of the Co­venant, specially Covenants made with God, which ought to be even to the shedding of blood & loss of life (As our new Annotation explains it in the place last named.) Or as others; impor­ting a Commination,Grot. Com. in Mat. 26.18. or execration against him that should violate such a Covenant, viz. that his blood should be shed after the same man­ner. Even as the story tels us of Saul 1 Sam. 11. Engaging the people to a just revenge of that reproachful affront offered by Nahash the Am­monite to the men of Jabesh-Gilead, when he required them to put out their right eyes before he would make a covenant with them, He took a yoake of oxen (saith ver. 7.) and hewed them in pieces, and sent them through all the Coasts of Is­rael by the hand of the Messengers, saying, Whose­ever cometh not forth after Saul & after Samuel, so shall it be done unto his oxen.] viz. they should be hewed in pieces after the like manner. The like signification probably there was in this Ce­remony of blood used in covenants; to intimate what they deserved who should violate them, viz. to have their blood shed. Thus was that old Covenant made.

And thus was this new Covenant So is the new Covenant. made It was ratified after the like manner, with blood. Only with this difference, That was confirmed with the blood of Beasts, this with the Blood of the Mediator, (as the Apostle observeth it Heb. 9.12. &c.) To this end (among other) it was, that Jesus Christ shed his Blood upon the Cross for the ratifying that Covenant wherof he was the [Page 150] Mediator. So much we may learn from him­selfe Mat. 26.28. where in the Celebration of his last Supper, taking the Cup into his hands, which was a Sacrament of his blood, afterward to be shed upon the Crosse, This (saith he) is my blood in the new Testament (or Covenant.) And thus elsewhere we finde the Blood of Christ called the Blood of the Covenant. So you have it Zach. 9.11. where the Prophet speaking of those deliverances, Temporall and Spirituall, which poor captives should receive by the Messiah, [As for thee (saith he) by the blood of thy Covenant I have sent thy prisoners out of the pit, where is no water.] That Blood of the Covenant was the Blood of the Messiah, whose Covenant is by Blood, (as the margin there readeth that place.) And so again Heb. 10.29. and 13.20. the Apostle speaking of the Blood of Christ, he calleth it the Blood of the Covenant; the Everlasting Covenant: id est, the Blood of Christ, wher­by the new Covenant was ratified and con­firmed. So it was, and that both on our part and Gods part. On our part, in the wayes aforesaid, minding us how stable we ought to be in the Covenant of our God; how we ought to resist even unto Blood (if God call us to it) striving against sin, Heb. 12.4. And what we shall deserve in case we shall violate that Co­venant. On Gods part, assuring us of the per­formance of the Covenant. Which last I con­ceive (without any prejudice to what hath been already said) may be looked upon as [Page 151] most properly and peculiarly intended by the Apostle in that place forealledged Heb. 7.22. where he calleth Christ the Surety of this bet­ter Covenant: Pareus Com. ad loc. viz. Quia novum foedus san­guine & morte suâ obsignavit (as Pareus explains it:) Because he hath sealed the New-Covenant with his Blood, taking his death upon it. Ther­by assuring unto beleevers the performance of all those promises which he had made to them in the name of God his Father. Here is a third Insurance.

4. The fourth and last is the Spirit. 4. By his Spirit This is yet a further witness. So Saint John maketh it in that known, but obscure place 1 John. 5.8. There are three that bear witnesse in Earth, the Spirit, and Water, and Blood.] What he means there by water and Blood, I have shewen you before from the sixth verse, which I fell with by the way. By the one is understood the benefit of Justification purchased by the blood of Christ: By the other of sanctification, an effect of his Spirit, which is compared to water for the cleansing & purifying qualitie of it. Now to these the Apostle joyns also the Spirit, as giving yet a further Testimony. It is the Spirit that beareth witnesse [saith the sixth verse there.) Not but that the Blood and the water bear witnesse also. The Blood of Christ shed upon the Crosse, and sprinkled upon the Conscience of the Beleever, that sea­leth up the Covenant to him. And so doth the work of Grace, the work of Sanctification wrought in the heart by the Spirit. But besides [Page 152] this, there is yet another witness, which is the witnesse of the spirit: viz. an Immediate work of the same spirit of Christ, sealing up the cove­nant of grace unto the soul and conscience of a beleever; assuring and perswading him of Gods performance of the conditions of his part.

The witness of the Spirit, what?This is the witnesse which the Apostle spea- of in that known place Rom. 8.16. The spirit it selfe beareth witnesse with our spirits that we are the children of God.] The spirit beareth witnesse concerning our Adoption, with our Spirit, or to our Spirit (the Original wil bear either, [...].) And this it doth, not only mediately, by the work of it; by making a real and permanent impression upon the soul, stamping the Image of God upon it, making it partaker of the Divine nature, (as S. Peter calls the work of Grace, which consisteth in those di­vine Qualities of Holiness and Righteousness, 2. Pet 1.4.) which is as a mark, a Character wher­by men may know whose children they are, (Even as the Spartans, or Lacedemonians of old are said to know what stock & linage they were of, by a mark that was made upon their bodies by the head of a Lance,G ot. in Rom. 8.16. or Speer, (as Grotius illustrates it.) Not only so but besides this there is a more immediate witnesse of the Spirit, sea­ling up that and other benefits unto the soul. Thus it testifieth to the spirit, and with the spi­rit of the Beleever. The spirit of Christ and his own spirit, they do [...], witnesse together: each bearing witnesse with the [Page 153] other. His Spirit beareth witnesse with the Spirit of Christ viz. by observing the work of that spirit, the work of grace and Sanctifi­cation wrought in & upon the soul. And the spirit of Christ beareth witnesse with his spirit, by assuring him, as of the truth of that work of Grace, so of his Interest in that and all o­ther benefits belonging to the Covenant of Grace. Thus doth the Spirit notifie unto the soul of a Beleever it own interest in Christ and his Benefits. So saith the Apostle 1 Cor. 2.12. We have received the spirit of God, that we may know the things which are freely given us of God.] Those spirituall benefits and blessings which beleevers have by Christ, whether in present possession, or future expectation, the Spirit causeth them to know them. To know them, not onely in a generall way, in the Theory, to know what they are, but to know their owne right unto them, and interest in them; assuring them both of the one and of the other. And in this respect again (as judicious Diodate looketh upon it) Christ may be conceived to be called the Surety of the Covenant; Diodate annot. in Heb. 7.22. in as much as he assureth the Grace of the Covenant, the grace of God by his spirit unto the soul.

And thus you see this other Branch of this point opened and explained unto you, How Christ is said to be a Surety on Gods part to Man: Assuring him of the performance of the conditions of the covenant on [Page 154] God's part, which he doth (as you have heard) by his Word, by his Works, by his Blood, by his Spirit. And thus am I at the length got off from this third Staffe also: where we have seen how Christ is a Mediatour betwixt God and man; Qua Sponsor, as a Surety, un­dertaking for man to God, and for God to man. Which being the middle, and as I conceive, the principall staffe of this mysteriall Ladder, I have stood upon it the longer. Which I have done, as not without content to my selfe in the contemplation of these divine and sacred Truths, so I trust not without some benefit to you, to all you, who desire to be clearly and fully informed concerning this great mystery of Christ.

I shall now in the Name and Fear of God, passe on to those two other steps, which I shall passe over with what convenient speed I may, reserving the Application of all into the close.

The fourth Staffe of this mysticall Lad­der. Jesus Christ is a Mediatour betwixt God and men (in the fourth place) Quà Intercessor, as an Intercessour. Such a Mediatour was Job for his friends, Job 42.8. My servant Job shall pray for you; Christ an In­tercessour. for him will I accept.] And such a Mediatour is the Lord Jesus for his elect people. So he was upon Earth, and so he is in Heaven.

Upon Earth. He was so up­on Earth. Then was he an Intercessour; then did he performe a peice of this part of his Mediatorship; interceding with God his Father in the behalfe of his elect People. This he did in those many sweet and fer­vent [Page 155] prayers, which he poured forth for them from time to time: specially in that sacred and solemn one, which we have recorded John 17. A prayer so divine, so heavenly, that whosoever hath ought of the Spirit of Christ, cannot but be exceedingly affected, and even ravished with it. There have we a true Cygnea Cantio, a Swan-like Song: wherein our blessed Saviour, being then to leave the world, he commendeth his Elect in the present, and succeeding ages, to the care and custody of God his Father; that he would conferre and bestow upon them all those benefits which himselfe had purchased for them. As namely, that he would sancti­fie them, ver. 17. Sanctifie them through thy Truth.] That he would keep them in unity, ver. 11. Holy Father, keep them through thine own Name, those whom thou hast given me, that they may be one as we are.] i. e. joyned in the unity of faith and love; one in him, and one among themselves. That he would deli­ver them from evill, ver. 15. I pray not that thou shouldest take them out of the world, but that thou shouldest keep them from evill,] [...], from that evill one: viz. Satan, their grand Enemy. That he would expresse his peculiar love to them, ver. 23. That the world may know that thou hast loved them, as thou hast loved me.] So again, ver. 26. That the love wherewith thou hast loved me, may be in them:] That he would fill their hearts with inward joy and comfort, ver. 13. That [Page 156] they may have my joy fulfilled in themselves. And finally, that in due season he would bring them to the participation of the same eternall glory with himselfe, ver. 24. Father, I will that they also whom thou hast given me, be with me where I am, that they may behold my glory.] And so beholding it, might be transformed in­to it. Thus did he then intercede for his Elect, Praying for them.

This he did in his Life, and this he did in his Death. Even upon the Crosse, whilest he was a Sufferer, he was also an Intercessour. So saith the Prophet Isai. chap. 53. ver. 12. He bare the sins of many, and made Intercession for the trans­gressours.] So he did in that prayer of his, which he poured out in the Paroxisme of his Passion, the midst of his Agony, in the behalfe of those that crucified him. Father, forgive them, for they know not what they do, Luke 23.34. Thus was he an Intercessour upon Earth.

And he is the same in Heaven. He is so in Heaven. There he per­formeth the same office, stil interceding; though not after the same manner that he did here upon Earth;Grot. Com. in Heb. 7.25. Non submissâ ut olim, sed potenti Interpellatione, (as Grotius citeth it out of Gre­gory;) not any longer in a submisse & humble way, with knees bowed down, with hands and eyes lifted up, as here he did in his state of hu­miliation: but in a way sutable to his glorifi­ed condition: In such a way as is fit for him to act, and his Father to accept. Still he in­tercedes. So much we may learn from the A­postle, Rom. 8.34. where he addeth this [Page 157] to those other steps of that mysticall Ladder: It is Christ that dyed, yea rather that is risen again; who also is at the right hand of God, who also maketh Intercession for us.] This Je­sus Christ, being in heaven, doth on the be­halfe of all beleevers. He intercedeth for them.

Not against them.Christ interce­ding [for] be­leevers. Such Intercessours men sometimes meet with; such as intercede a­gainst them. Such Intercessours Paul met with more then a good many: So Festus tels Agrippa, and those with him, Act. 25.24. Yee see this man about whom all the multitude of the Jews have dealt with me.] [...]: which the Vulgar renders, Interpellavit me: they have Interceded with me, viz. against Paul; crying out that he ought not to live any longer (so it there followeth.) Accusing him for a Pestilent fellow, and a mover of sedition, (as you have it in the chapter foregoing: cap. 24. ver. 5.) Such Intercessours the Prophets of old and the Ministers of God in all ages have met with: And such Intercessours they them­selves sometimes (though with grief and sor­row of heart) are faine to be against an un­gratefull and a rebellious people: So saith the Apostle concerning Elias, Rom. 11.2. Wot ye not what the scripture saith of Elias? How hee made intercession unto God against Israel.] [...]: viz. complaining against them, accusing of them, as it follow­eth in the next verse, ver. 3. Lord, they have killed thy Prophets, and digged down thine Al­tars.] [Page 158] And such an Intercessour is Satan a­gainst all the Saints of God; Interpellans, Interceding against them, Accusing them be­fore God night and day, (as you have it) Rev. 12.10. But Jesus Christ Intercedeth for us. [...].

True inded, as for his Enemies, Against his E­nemies. he inter­cedeth against them. Those who will not ac­cept him as their Mediatour, his Blood crieth against them. Thus Abels blood interceded a­gainst Cain; as the Lord tels him, Gen. 4.10. The voice of thy brothers blood crieth unto me from the earth:] viz. for vengance against him that shed it. Even thus doth the voice of Christs blood cry unto God against all obstinate and impenitent unbeleevers; such as Crucifie to themselves the Son of God afresh, (as the Apostle speaks of those Apostates, Heb. 6.6.) If Christ were upon Earth again, they would shew themselves as bitter enemies to him as ever the Jews were. Being now in Heaven, they re­reject him, they oppose him, they will not have him to reign over them: They will not receive and acknowledge him for their King, their Priest, their Prophet. As for such, Christ Intercedes and Negotiates against them. But as for his own people, who are given to him to beleeve on him, he intercedeth for them, negotiating with God on their behalfe. This he doth for all those who come unto God by him: He ever liveth to make intercession for them, Heb. 7.25.

A Transaction very requisite and necessary,Christs Inter­cession a ne­cessary transa­ction. without which all those other parts of Christs mediatorship would have been to little purpose. This it is which putteth life into the death of Christ, that maketh it effectuall for the good and benefit of his Elect. Without this the blood of this our Mediator had been spilt in vaine. The Sacrifices under the Law had not been of such force and efficacie, had not the high Priest entred into the Holy place, there to appear be­fore the Lord, and to present the Blood therof unto him; so making Intercession in the behalf of the people, for whom he had offered that Sacrifice, Heb. 9.7. What ever Christ had done or suffered upon Earth, it had been in­effectuall unto us, had hee not after the like manner entred into Heaven, which the Apo­stle to the Hebrews tels us he hath done, there to Appear in the presence of God for us] Heb. 9.24. To this end it was that Jesus Christ our High Priest is entred into the Holy of Holies, the Heaven of Heavens; that hee might there appeare in the presence of God in the behalf of his Elect, making intercession for them.

Which he doth divers waies.Christ appea­reth in heaven for his people divers waies. Marke it. Christ appeareth in the presence of God for us, for all those whom he hath by his death reconciled unto God. And this he doth in di­vers respects, according to divers severall rela­tions. I shall take notice only of four of them, which I shall present unto you in such obvious terms, as you may more easily remember, and [Page 160] carry away. Christ appeareth in the presence of God, interceding for his Elect, 1. As an A­gent. 2. As an Advocate. 3. As an Atturney. 4. As a Solicitour. Every of these is a kind of Intercessour, appearing for, and negotiating on the behalfe of others, for their good and benefit. And every of these wayes may Christ be said to be an Intercessour, appearing before God for us. Passe them over severally, briefly.

1. As an Agent. A Lidger Ambassadour, 1. As an A­gent, or Lidger Ambassadour, Pareus Com. in Heb. 9.24. So Pareus looketh upon that fore-named ex­pression, Heb. 9.24. where Christ is said to appear in the presence of God for us.] An Allusion (saith he) to the Custome among Princes or States, who being confederated, have their Lidgers or Agents, which upon all occasions appear in the presence of the Prince, in the name and behalfe of all those whom they re­present and negotiate for. Thus may Jesus Christ be said to appear in the presence of God for us; viz. as an Agent, an Ambassadour, Legatus foederis, (as Malachy cals him, Mal. 3.1.) the Messenger, or Ambassadour of the Covenant. So he was upon Earth: Then he was an Ambassadour, an Agent on God's part, to declare and confirm the Covenant unto us. And so he is being in Heaven. He is now an Agent (as it were) on our part; An Ambassa­dour, a Lidger Ambassadour.

So I may not unfitly, not improperly call him, in regard of his constant residence there. That is the difference (as you know) betwixt [Page 161] a Lidger, and an Extraordinary Ambassadour: The one is sent upon some particular emergent occasion; the other maketh his abode in a place. And such an Agent is Jesus Christ in Heaven; A Lidger Embassadour, that maketh his constant residence there. Whom the Hea­vens must receive (or contain) untill the time of the restitution of all things, Acts 3.21.] i. e. untill the perfection and full accomplishment of his Kingdom. Till then he shall appear in the presence of God; ever living, to make intercession for those that come unto God by him, (as the Apostle hath it) Heb. 7.25.

And great need there is that he should do so; that he should be a Lidger in Heaven,Great need that Christ should be a Lidger in Heaven. that he should continually appear in the presence of 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 [Page 162] 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. 2^dly. To maintain Intercourse and Correspondency. 3^dly. To reconcile and com­pose Emergent Differences. And 4^thly. 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 [Page 163] 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 [Page 164] (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 [Page 165] our intercourse and Communion with God.

3. And (3^ly) 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 [Page 166] 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 29^th. 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 [Page 167] 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 [Page 168] 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 S^t 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 [Page 169] 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 [Page 170] 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.

3^ly 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 God for them,1. Appearing for them. Thus are Atturnies said to appear for their Clients in the Courts of Justice,Sum of Sacred divinity publi­shed by John Downham. p. 330. answering for them. And from hence (saith that learned and judicious Divine-Lawyer) the Apostle may seem to have borrowed that phrase of Christ appearing in the presence of God for us, (in that place forenamed) Heb. 9.24. This he doth as our Attourney, sitting at the right hand of God his Father as a generall per­son, [Page 171] representing the whole mysticall body, whereof himselfe is the Head, appearing and making answer for every member there­of.

2. As he appeareth, so also he acteth for them: doing what he doth in their name,2. Acting in their name. in their room and stead. Thus he took posses­sion of Heaven upon his ascension, not in his own name onely, but also in their name. This is that he tels his Disciples John 14.2. I go to prepare a place for you. A Similitude borrowed from Travellers, amongst whom some one goeth before to be­speake and take up roomes for the rest, a­gainst they come. The like office hath Jesus Christ done for his people. He is gone before, entred into the Heavenly Places, not onely for his owne sake, but his peoples, in whose name hee hath taken up those Everlasting Mansi­ons.

And as he hath taken, so hee keepeth possession in their name, in their room and stead. Hence is it that the Apostle spea­king of beleevers, Eph. 2.6. he saith that they are raised up together, and made to sit together in the heavenly places in Christ.] So they do, though not actually in their own per­sons, yet in the person of Christ. That which an Atturny doth for another, himself is said to do it; Thus one taketh possession of a house or ground which himself never saw, viz. by ano­ther, whom he appoints in his room, as his At­turny [Page 172] to do it in his stead. And thus hath Je­sus Christ taken, and now keepeth possession of the heavenly places in our stead.

3 Which he doth: being.3. And this he hath done, being Authori­zed and deputed thereunto. Even as Attur­nies in Courts are Authorized, and deputed. Authorized by the Judge, and deputed by the parties; Otherwise they cannot appear, or Act as Attournies for others. Even so is Jesus Christ authorized and deputed to be as it were our Attourny,Authorized by God his Fa­ther. to appear and answer for us. Authorized by God his Father; Him hath God the Father sealed, John 6.27. id est, (as I shewed you before,) Authorized him to execute the office of a Mediatour, to be as an Attourney for his people in the Court of Heaven.Deputed by them. And Deputed by those for whom he appeares: Christ doth not undertake to doe the office of an Advo­cate or Attourney for any without their consents. No; Attournies must be retained by their Clients. And so is Jesus Christ by all those who have any benefit by his Ad­vocation, his Intercession. They are such as have retained him, and com­mitted their cause to him; such as have received him, and doe acknowledg him, re­sting and relying upon him as their Media­tour.

4 As a Solicitor, presenting and promoting their desires.4. In the fourth and last place, he appea­reth also before God as a Solicitour. What the Solicitours office is, it is well known; viz, to present and promote the desires and Re­quests [Page 173] of another, in such a way as that they may finde acceptance. And such a Solicitor is the Lord Jesus on the behalf of his people. In which respect againe he may fitly be said to be a Mediator betwixt God and Men. Such a Mediatrix was Queen Hester, who ap­peared in the presence of King Ahasuerus, pre­senting unto him the Petition which Mordecai had put into her mouth in the behalf of her people, Ester 5. And such a mediatour is a Master of Requests in a Princes Court, who appearing in the Presence Chamber, there pre­sents the Petitions of the People which are put into his hands. And such a Mediatour is the Lord Jesus, the great Master of Requests, who appearing in the presence of God his Fa­ther, presents both the prayers and services of his people unto him, and that in such a way as that they become acceptable unto him. So that Text commonly hath been, and for ought I know, properly may be understood, (for what other sense to make of it I well know not,) Rev. 8.3. where we finde men­tion of an Angell, which stood at the Altar, having a golden Censer, and there was gi­ven to him much Incense, that he should of­fer it with the Prayers of all Saints upon the golden Altar, which was before the throne.] This Angel is the Angel of the Covenant, the Lord Jesus; which offereth up the prayers of Saints unto God, being mixed with the pre­cious odours of his own merits. This is the incense which is offered with, or added (for [Page 174] so the word in the Original hath it, as the mar­gin in our new Translation renders it; [...], that he might give, or add to the prayers of all Saints. Such are the merits of Christ, an additament to the prayers of Gods Saints. Like that Incense which was offered up by the Priest under the Law, (for to that the Spirit there clearly alludeth.) under the Law, whilest the people were praying without the Priest was offering up Incense within. So you finde it Luke 1.10. A Type of Christs Inter­cession; Whilest his people are praying without upon Earth, he is within, appearing before God in the heavens, there offering up Incense, presenting those prayers mingled with his own merits; Which are not unfitly com­pared to Incense: Incense being a sweet per­fume, the smoake thereof doth easily and gratefully penetrate into the nostrils of Man. Even so doth the Merit of the Lord Jesus being added to the prayers of Saints, it penetrates into the nostrils of God, so it there followeth verse 4. The smoak of the Incense of which came with the prayers of the Saints, and ascended up before God out of the Angels hand.] And by that meanes those prayers and services, wherewith it is offered, they become grateful unto God, [Ye are an holy Priesthood (saith S. Peter, speaking to beleevers) to offer up spiritual sacrifices (viz. Prayers and praises, &c. acceptable to God by Jesus Christ.] And in this respect may he fitly be said to be a Media­tor betwixt God and men. A Mediator, as an In­teecessour [Page 175] And thus I pass off from the fourth staff to the fifth and last.

Christ is a Mediatour betwixt God and man quà Gubernator, as a Vice-Roy, The 5^th staffe of this mysti­call Ladder, Christ a Go­vernour. a Deputy Governour: such a Mediatour was Joseph be­twixt Pharaoh & his people, Being taken out of Prison, he was advanced, set at Pharaohs right hand, next to him in the Kingdome, and so set over all the land of Egypt. Herein was he a Type of our Mediatour the Lord Jesus, who being in like manner taken out of prison, (as 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 Creatures1 Universally o­ver all Crea­tures. [Page 176] 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.) [Page 177] 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 [Page 178] Corruption, which by continuance through custome groweth to a Callus, a brawnie obduracie and insensible hard­nesse.

2^ly 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 [Page 179] hath it) the wrath of his Enemies; so keep­eth it within compasse, as that it shall not breake forth further, then may serve for his glory, and his Churches good, giving his people occasion to praise him.

4. And thus over-ruling them, he also Subdues and conquers them,4. Subduing them. Thou shalt break them with a rod of iron, thou shalt dash them in peices like a potters vessell. (It is a prophecie concerning Christ) Psal. 2.9. The Lord at thy right hand (saith the same Psalmist, speaking of Christ sitting at the right hand of his Father, ver. 1.) hee shall strike through Kings in the day of his wrath, He shall judge among the Heathen, he shal fill the places with dead bodies, he shall wound the Heads over many countries, he shall drink of the brooke in the way;] like a valiant and hardy Commander, who being in the pursuit of his enemies (as Calvin, and o­thers after him conceive of that expression) he doth not sit down to take his repast, but bor­rowing a little water from the brook in the way for his present refreshment, followeth on the chafe untill he hath made a full and finall con­quest of them. Thus shall Jesus Christ deal by all his enemies, and the enemies of his king­dome, who will not submit to his government, As for those mine enemies which would not that I should raign over them, bring them hither and slay them before me, Luk. 19.31. This will he do, if not here, yet at that last great and terrible day; at which time,

Fifthly, He shall judge them.5. Judging them. This is he (saith Peter to Cornelius) which was ordained of God to be the Judge of quick and dead, Acts 10.42 God hath appointed a day (saith Saint Paul, Acts 17.31.) in the which he shall judge the world in righteousnesse, by that man whom he hath ordained,] viz. Jesus Christ this Mediatour betwixt God and men. Then shall he take vengeance upon all his enemies. Such is the Government which this Mediatour exerciseth over the Reprobate World. To leave that.

2. The Government of Christ as Mediatour, is more directly over the Elect World; 2 2. Christ a Go­vernour more peculiarly over the elect world. his own people, who are given to him by God his Father. To them is Christ a Mediatour after a peculiar manner: and over them he exerciseth a peculiar Jurisdiction: Even as it is said of Joseph, Acts 7.10. Pharaoh made him Governour of Egypt, and all his house.] Over Egypt in a generall, but over his Family in a speciall and peculiar way. Such is the Juris­diction which God the Father hath commit­ted to his Son as Mediatour; a generall Ju­risdiction over all creatures in Heaven and Earth; but a speciall, a peculiar Government over his House, over his Church. This Go­vernment he everciseth in divers severall acts: I shall single out some of the principall.

1. The first is in Gathering the Subjects of his Kingdom into one Body:1. Gathering them into his Kingdom. Which he doth first in his Kingdom of Grace, then of Glory.

1. Of the former speaketh Caiaphas the High Priest in that notable prophecie of his John 11.51, 52. where (speaking he knew not what) he foretels (not without a divine direction) how that Jesus should die for that Nation of the Jews, and not for that Nation only, 1. Of Grace. but that he should gather together in one the children of God that were scattered abroad.] Elect Jews and Gentiles where ever dispersed, they are ga­thered into one, one fold, one Church, one mysticall Body; and that (as in Christ, Ephes. 1.10. so) by Christ the Head of that Body. Those whom God hath before time given unto Christ out of the world, he in time gathereth them out of the world. Which he doth, first by delivering them out of the hands of their enemies, (as Zacharias hath it in his Song, Luke 1.74.) viz. Sin and Sathan. And then bringing them into the bond of the Covenant, (according to that Promise, Ezek. 20.37.) cau­sing them to submit unto his Government. Thus doth Christ gather the Subjects of his Kingdome here.

This was his work when he was upon Earth. [O Jerusalem, Jerusalem, how often would I have gathered thy children!] It was the passionate expostulation of our blessed Saviour with, and lamentation over that City, Matth. 23.37. This he then assayed to do by those externall dispensations; coming himselfe, and sending his messengers to that people; inviting, commanding, promising, threatning. And the like he still doth, being [Page 182] himselfe in Heaven, he setteth up his Stan­dard upon Earth; So runs that propheticall promise, Isai. 49.22. Behold, I will lift up mine hand to the Gentiles, and set up my Stan­dard to the people.] Thus do Princes gather their people to themselves, by setting up their Standards. And thus doth the Lord Jesus ga­ther his Subjects together, by setting up his Standard, viz. the Ministry of the word, the preaching of the Gospel, which holdeth forth Christ crucified, (Gal. 3.1.) as the Royal Stan­dard doth the Armes of the Prince. This is the outward means which Christ maketh use of.

Which being accompanied with the secret concurrence of his Spirit, it is now made ef­fectuall unto that blessed end; It now be­comes a powerfull attractive to draw men unto Christ. [Thy people shall be willing in the day of thy power, Psal. 110.3. When Christ goeth forth accompanying his word with his Spirit, this is the day of his power, and now his people come, and come willingly unto him. This is that which Christ foretold that he would do, John 12.32. If I be lifted up from the earth, I will draw all men unto me.] And this he doth, being lifted up, first upon the Crosse, then upon the Throne, he draw­eth all men; all belonging to the Election of grace, whether Jewes or Gentiles; bringing them home to himselfe, to receive and ac­knowledge him as their Saviour and Lord, to believe on him, to be governed by him; [Page 183] Thus he gathereth his Subjects into his King­dom of Grace.

2. And thus he shall gather them into his Kingdome of Glory. 2. Of Glory. To this end shall he send forth his Angels, who with the sound of that great Trumpet shall gather together his Elect from the four winds, from one end of heaven to the other (as you have it Mat. 24.31.) But of this again hereafer. Here is the first Act of Christ's Jurisdiction in reference to his Church, the gathering of it.

2. Having gathered it,2. Ruling them. he now ruleth and governeth it: According to thy word shall all my people be ruled (saith Pharaoh to Joseph) Gen. 41.40. Such a Ruler is Christ in his Church, Such was Moses the Mediatour of the Old Covenant. This Moses whom they refused, (saith Stephen to the Jews) him did God send to be a Ruler, Acts 7.35. And such is the Mediatour of the New Cove­nant, the Lord Jesus, whom the Jews refu­sed. This Isaiah foretold concerning him, The Government shal be upon his shoulders, Isa. 9.6. And the chief Priests and Scribes tell He­rod, (building upon the like prophesie) Mat. 2.6. Out of thee Bethlehem shal come a Governour that shall rule my people Israel.] Such a Ruler was, and is this our Mediatour; Not a tempo­rall one, as they dreamed: No, that he dis­claimeth, My Kingdom is not of this world, John 18.36. Though in the world, yet not of the world. [...], as some of the kindred of our Saviour are [Page 184] said to have answered the Emperor Domitian, interrogating them concerning his King­dome, of what kinde it was) not a World­ly, not an Earthly kingdome (say they.) [...], but an Heavenly, but an Angelicall kingdome. Such is the Kingdome of Christ upon Earth: A Spirituall Kingdome; wherein hee ru­leth, and that both Outwardly, and In­wardly.

1. Outwardly; appointing for them,First, Outwardly. Ordering and Esta­blishing it (as the Prophet Isaiah hath it, Isai. 9.7. And this he doth by appoin­ting Laws, Ordinances, and Officers in it and for it.

1. Laws 1. Lawes. and Statutes. This do Soveraigns in their kingdomes, Every one is a Lawgiver, The scepter shall not depart from Judah, nor a Lawgiver from between his feet, till Shi­loh come, Genes. 49.10. Such is the Lord Jesus in his Church, a Lawgiver, Yea, the onely Lawgiver, There is one Lawgiver (saith Saint James) James 4.12. And who that is the Prophet Isaiah will tell us Isa. 53.22. The Lord is our Judge, the Lord is our Lawgiver, even the Lord Christ. He it was that gave the Law at mount Sina, though by the ministry of Angels, [His voice then shooke the Earth] Heb. 12.26. and he is still the Law­giver under the Gospell. That Law of Love, which Saint James calleth the Roy­all Law, Jam. 2.8. and Saint Paul saith it is [...], The fulfilling of the Law, [Page 185] Rom. 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. [Page 186] 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 2^d Act of this great Vice-Roy; having gathe­red his subjects, he Ruleth and Governeth them.

3. In the 3^d 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. Ʋpon 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 [Page 187] 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. [Page 188] 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, [Page 189] 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 was under Pharaoh, gi­ving out provisions unto the people according to his discretion: So is the Lord Jesus under God his Father. He provideth for the Bodies of his people.For their Souls.

And as for their Bodies, so also and specially for their Souls. Thence is he called, the Shepherd and Bishop of Souls, 1 Pet. 2. last. Them he nourisheth: Even as men nourish their natural Bodies, so doth Christ his mysticall Body. [Page 190] No man ever yet hated his own flesh, (saith the Apostle, Ephes. 5.29. i. e. No man in his right wits will wrong or starve his own body) but nourisheth and cherisheth it, even as the Lord the Church.] The Lord Christ nourish­eth his Church: This he doth by his Word and Spirit; the one being a vehiculum, a conduit-pipe to the other: so conveying spi­rituall nourishment to all the members of this Body: So much we may learn from the Apostle, Col. 2.19. where speaking of this Head, he tels us that from hence All the Body by joynts and Bands having nourish­ments ministred, &c: increaseth with the in­crease of God.] Thus is it in the naturall Bo­dy: The Head being the fountain of the a­nimall spirits, it giveth sense, and motion, and nutrition to all the members. And thus doth Jesus Christ, this mysticall Head: He maketh a supply to all the members of his mysticall Body, of what ever is requisite for their spi­rituall nourishment, and growth.

To the nourishment of the naturall Body there are two things requisite; Meat and Drink: And both these Christ affordeth to the soul. Of the former you may read John 6.27. Labour not for the meat which perisheth, but for the meat which endureth unto everlasting life, which the Son of man shall give unto you;] meaning his word, or himselfe; his own flesh; (as he expounds it, ver. 51. The bread that I will give is my flesh.] The other you have John 7.37. If any man thirst, let him [Page 191] come unto me, and drink.] And again John 4.14. Whosoever shall drink of the water that I shall give him, shall never thirst;] meaning thereby his Spirit, the Spirit of Grace, which is like a living Spring in the soul, refreshing and comforting it. Both together you have, John 6.55. My flesh is meat in­deed, and my blood is drink indeed. So they are, The flesh and blood of Christ, being eat­en and drunk by faith, applying the merit of his death and passion unto the soul, now they afford as true and perfect nourishment unto the soul, as any meat and drink do to the body; thus doth Jesus Christ nourish his people. Even as Joseph is said to have nouri­shed his Brethren, and all his Fathers Houshold, Gen. 47.12. So doth this our Mediator the Lord Jesus nourish his people, feeding them.

To which I might add, As he feedeth, so also he cloatheth them:He cloatheth them. and this he doth with a double garment; The one of Imputed, the other of Inherent Righteousnesse. This is the fine-linnen spoken of, Rev. 19.8. where­with the Bride, the Lamb's wife, is said to be arrayed: The fine-linnen is the Righteousnesse of Saints;] [...], (saith the Originall) the Justifications, the Righteousnesses. Such is the Righteousnesse of Saints, a double Righteous­nesse. Besides the Righteousnesse of Christ put upon them by a gracious Imputation, they have also an Inherent Righteousnesse, consist­ing in holinesse of heart, and life; inward Graces, and outward good Works, (which [Page 192] as Beza notes, [...], Justifica­tiones, i. e. bona illa opera qua sunt vinae fidei [...]. Be­za, Gr. Annot. ad Apocal. 19.8. may not unfitly be called Ju­stifications, in as much as they justifie a mans faith, and the truth of grace in him.) This is the Government in which that Royal Spouse is said to be brought to her Husband, Psal. 45.13. The Kings daughter is all glorious within, her cloathing is of needle-work.] A contexture of variety of graces and good works meeting together. And this is a Gar­ment not of the Spouses own making, but is bestowed upon her by her Bridegroom. [To her was granted that she should be arrayed, &c. Rev. 19.8. And so is it to all true believers, whom Jesus Christ both feedeth and clotheth. But I hasten.

Fifthly, Thus providing for them; now he also disposeth of them.5. He dispo­seth of them. Thus did Joseph dis­pose of his Brethren, Gen. 47.11. Thus doth our Joseph, the Lord Jesus, dispose of all his people; and that both in respect of their stati­ons and services: where he will have them to be; and what he will have them to do, or to suffer. Thus did he dispose of his servant Paul, as you may see Acts 9. Having first dis­mounted, humbled him, and so fitted and pre­pared him for his service, brought him to his Lure, insomuch that he calleth out, Lord, what wilt thou have me to do? ver. 6. Now he orders him to go to Damascus, and there to repair to Ananias, to receive his instructions from him, to whom he had imparted his mind concerning him, as you find it, ver. 15. Go thy way (saith the Lord to Ananias) for he is a chosen [Page 193] vessels unto me to bear my name before the Gen­tiles, and Kings, and the children of Israel,] this was Paul to do. And for his suffering work that followeth, [I will show him what great things he must suffer for my names sake, ver. 16. Thus did Jesus Christ dispose of him; and thus did he then dispose of all his Disci­ples, sending them which way he pleased, Matth. 10.16, 17. And thus doth he still dispose of all others under his Government: Calling some to one office, to one service; others to another, He gave some Apostles, and some Prophets, &c.] Ephes. 4.11. Some, or these, [...]: not only appointing the o­ffices, but designing the persons. Stil he doth the same, though not in so immediate a way. He putteth one upon doing this, another upon suffering that: He disposeth of the persons of his subjects.

6. And lastly, disposing of them he Dis­penceth to them;6. He dispenceth to them. distributeth among them. And this he doth both Gifts, and Honours, and Rewards. All this doth a Vice-Roy at his pleasure dispence to those under his govern­ment: And all these doth Jesus Christ dispence unto his people.

1. Gifts. 1. Gifts. All kind of Gifts, whether of Nature, Of Nature. or Grace. Christ is the dispencer of both. Of the former speaketh Saint John (as he is commonly understood) cap. 1. ver. 9. That was the true light (saith he, speaking of Christ,) that enlightneth every man that cometh into the world;] viz. with a Naturall [Page 194] light, the light of Reason, and Ʋnderstanding; which as it was at first infused into the mind of man by him, by whom all things are made, ver. 3. so some sparkes thereof are still preser­ved and continued by the same Mediator, by vertue of the generall mediation of Christ. But to let them passe.

Gifts of Grace are all of his dispencing. To every one of us is given Grace according to the measure of the gift of Christ (saith the Apostle) Eph. 4.7. Grace, both Common and saving.

Common Graces, Common grace. gifts inabling men for speciall services. Of these speaketh the Apostle there, When he ascended up on high, he led captivity captive, and gave gifts unto men,] ver. 8. Meaning therby those extra­ordinary gifts, the gifts of the Holy Ghost, bestowed upon the Apostles and others in the infancy of the Church. The like office he still performeth unto his Church; giving gifts unto men, inabling his Ministers, and others, for the performance of those offices and services which he calleth them to in his Church: and private Christians for the ma­naging of those states and conditions which he sets them in. Every one hath his own proper gift, one after this manner and another that, 1 Cor. 7.7. And as common, so

Saving Grace.Saving grace. That hath Christ for the dispencer of it: Being himselfe the fountain of Grace, full of Grace, [It pleased the Fa­ther that in him should all fulnesse dwell, Col. [Page 195] 1.19. fulnesse of Grace; [Hee dwelt among us full of Grace, John 1.14.] He conveyeth of that his fulnesse unto others, even to all the subjects of his kingdome, Of his fulnesse we have all received, and grace for grace, Joh. 1.16. [...], Grace upon Grace, one Grace after another. Even as Jo­sephs brethren and kindred received a first and a second supply from his store; So do Gods Elect receive from their Joseph, the Lord Jesus, a first and a second grace. First the Grace of Justification, then of Sanctification: First prevenient, then subsequent Grace: First converting, then confirming grace. One grace after another, and one degree and mea­sure after another. Thus is Christ the dispencer of gifts.

2. As of Gifts, so of Honours. 2. Honours. To as ma­ny as received him he gave power, ( [...], dignity, priviledge) to become the sons of God, John 1.12. He hath made us Kings and Priests unto God and his Father, Rev. 1.6.

3. And 3^ly As gifts and Honours, so Rewards. 3. Rewards. Behold his reward is with him, and his work be­fore him (saith the Prophet, speaking of the Mes­siah) Isa. 40.10. and 62.11. Behold I come quick­ly, and my reward is with me, Rev. 22.12. He is that Steward spoken of in the Gospell, who by the appointment of the Lord of the Vine­yard giveth to every one of the labourers their peny, Mat. 20.8, 9. What ever services any shall here do unto God his Father, Jesus [Page 196] Christ will see they shall not go un-rewarded. What lesser service then a Cup of cold water, (the least act of charity that may be,) yet even this given unto a Disciple, in the name of a Disciple (for God's sake,) it shall not ( [...], in no wise) lose his reward, Mat. 10. last. This Christ hath undertaken, and this he will performe: if not here, yet hereafter, at that great day of Retributions. The Son of man shall come in the glory of his Father with his Angels, and then shall he reward every man according to his works, Mat. 16.27. Every man, both good and bad. Then shall be that [...], of which the Apostle speaketh, Rom 2.6. The Revelation of the righteous Judi­cature of God: when the Lord Jesus (being constituted and appointed of God to be the Judge of quick and dead, Acts 10.42.) shall render unto every man according to his deeds. To them who by patient continuance in well doing seek for Glory, Honour, and Immorta­lity, Eternall Life, Rom. 2.7, 8. This is the re­ward which God the Father hath put into the hands of his Son Christ as Mediatour, to be­stow upon all his Elect, Thou hast given him power over all flesh, that he should give eter­nall life to as many as thou hast given him, (saith our Saviour to his Father) John 17.2. And this he will performe. I give unto them eternall life, (saith he, speaking of his sheep) John 10.28. Thus will he crown his own grace with glory; giving to every one of his Sub­jects, whom here he hath made Kings unto [Page 197] God his Father, a Crown. When the chiefe Shepherd shall appear, ye shall receive a crown of glory, that fadeth not away, 1 Pet. 5.4. Henceforth is laid up for me the crown of righ­teousnesse, which the Lord, the righteous Judge shall give unto me at that day: and not to me onely, but to all that love his appearing, 2 Tim. 4.8. This shall Jesus Christ then do as Me­diatour betwixt God and men.

And this is the last Act of his Mediator­ship, this act of Judicature; which having performed, then shal he surrender up the King­dom unto God his Father (as the Apostle tels us) 1 Cor. 15.24. viz. his Oeconomicall King­dom (as it is called.) As for his Naturall, or Essentiall Kingdom, which he hath as God, this he shall enjoy in common with his Fa­ther, and Spirit unto all Eternity. But his Oeconomicall Kingdom, which he hath as Me­diatour, this as he received it from God his Father, so, having finished that last Act, he shall resigne it up unto him again.

And thus have I now at the length brought you to the top of this mysticall Ladder; lead­ing you by the hand from staffe to staffe; shewing you the severall acts of Christ's Mediatourship; his severall transactions be­twixt God and men. That which now remains, is that I should look back again, reflecting upon what hath been spoken touching this so excellent a Subject, by way of Applica­tion.

But before I come at that, there are yet [Page 198] two Questions, Two Questi­ons resolved. which meeting me in the way, call for Resolution; each taking its rise from the Text; the one about the Object, and the other about the Subject of this Mediation. 1. Whereas it is here said, that Christ is Mediatour betwixt God and men; it is demanded, whether onely be­twixt them. 2. Whereas it is said, that this Mediatour betwixt God and men, is the Man Christ Jesus; it is questioned, whether he be his Mediatour onely according to his humane nature, as man. Take the Answer to both with as much brevity and clearnesse as may be.

Question 1 Quest. 1. Is Christ Mediatour onely betwixt God and men? Is Christ Me­diatour onely betwixt God and men? what say we to the Angels? Have they no snare in, no benefit by this his Mediation?

Answer. Ans. To this it is answered variously, Di­vines not being agreed about it; Some wholly exclude them, appropriating the benefit of this MediationWhether An­gels have no benefit by this Mediation? only to mankind, they shut out the Angels from having any thing to do with it. In favour of which opinion, they bring in this of the Apostle in the Text, which setteth forth the Object of this Mediation to be man­kind, men, not Angels. And to this they add that to the Hebrews, cap. 2.16. where it is said, that Christ took upon him not the nature of Angels, but the seed of Abraham. Intimating, that he took upon him the office of his Me­diatorship onely for man, and not at all for the Angels.

Others more warily, they distinguish. [Page 199] There is a two-fold Mediation A twofold Me­diation. of Christ (say they;) the one of Redemption, or Reconcilia­tion, properly so called;Mediatio du­plex; Alia Redemptionis, alia Conserva­tionis. Tilen. Syntag. de of­ficio Christi. Sec. 30. the other of Pre­servation, or Confirmation. Now as for the former of these (say they) it agreeth not unto the Angels. Not unto the good Angels: they needed it not, having never fallen. Nor to the evill Angels: They indeed stood in need of a Mediatour as well as man; but Christ did not undertake this for them: So much him­selfe insinuates, Mat. 25.41. where he saith that, Hell fire is prepared for the Divell and his Angels. And Saint Jude speaking of them, tels us, that the Angels which kept not their first estate, but left their own habitation, God hath reserved in everlasting chains under dark­nesse, unto the judgement of the great day, Jude 6. Their fall, being with a high hand, in a presumptuous way, without any previous Tentation, it was irreparable, irrecoverable. Christ never intended them any benefit by his Mediation, as Origen of old, and some Anabaptists at this day hold. In this sense Christ is a Mediatour onely to man-kind, not to the Angels, whether evill, or good; not a Mediatour of Redemption, or Reconcili­ation, properly so called.

And in this sense are we to understand the Text.Christ a Me­diatour of Re­demption one­ly to men. Jesus Christ is Mediatour betwixt God and men; yea, and onely betwixt them, viz. as a Redeemer, a Propitiatour. So the verse following explains it, Who gave himselfe a Ransome for all.] This he did not for the [Page 200] Angels, but for man-kind onely. And so may that other Text alledged,Heb. 2.6. ex­pounded. (Hebr 2.16.) be most fitly and properly constru­ed, [Christ took not upon him the nature of Angels, but he took on him the seed of A­braham.] Where the word in the Originall is, [...]; which properly signifieth apprehendere, to sieze upon a thing, to catch at it, to lay fast hold upon it, when it is go­ing from a man. Thus you shall find it used in the proper signification of it, Mat. 14.31. where it is said, that when Peter was ready to sink, Jesus stretched forth his hand, and caught him:] [...], the word is the same; Jesus took hold of him, to save him: And thus may it most aptly be rendred and construed in this place, [Christ took not hold of the An­gels, but the seed of Abraham he took hold of.] Angels and men being fallen, they were all (like Peter) swimming in the same sea of misery, sinking into the bottome of hell, the gulfe of everlasting perdition. Now the Lord Jesus he took hold not of the Angels, but of man-kind; [...] hîc est vin­decare, sive asse­rere in liberta­tem, manu in­jectâ: Groti­us ad loc. Hyperius ad locum. Vide Leigh. Criti­ca Sacra ad verbum. suffering the one to sink and pe­rish; he redeemed and recovered the other: So the word in that place is most genuinely expounded by Hyperius, and Grotius, and o­thers. And indeed the very Context leadeth us unto this sense. In the verse fore-going, it is said, that Christ took the nature of man upon him (our flesh and blood) that he might deliver them who through fear of death were all their life time subject unto bondage.] This [Page 201] was the end of his Incarnation; to save lost man-kind. And this he did; For verily he took not hold of the Angels, but of the seed of A­braham.] Laying a strong hand upon the one, to vindicate and recover their liberty; not so on the other. Herein Jesus Christ hath ex­pressed his love unto man-kind, more then to the Angels: being a Mediatour of Redemption to the one, not to the other.

But of Preservation, and Confirmation, Christ a Me­diatour of con­firmation to Angels. without any danger that I know, he may be said to be. Thus is he a Mediatour to the good Angels; This, however they kept their first estate, yet being created mutable creatures,Quaevis crea­tura rationalis in puris natu­ralibus constitu­ta, errare ac peccare potest. Aquin. Sum: part. 1. q. 63. Conclus. they were subject to fall. This some of them had done; and the rest were not to be trust­ed. So much we may learn from that passage, Job 4.18. Behold, (saith he) God put no trust in his servants, and his Angels he charged with folly.] Though not with Actuall, yet with Potentiall Folly; He well saw what they were, and how ready they might be to do what their fellowes had done, if left to them­selves; though they were not as yet sinfull and miserable, yet soon they might have been, unlesse they were confirmed and upheld in that state by a power greater then their own: And what power should that be, but the pow­er of him, who upholdeth all things by the word of his power, Hebr. 1.3. The power of Jesus Christ: by him it was that they were created, Col. 1.16: and by him they are up­held.

The good An­gels have bene­fit by Christ.Questionlesse, the good Angels have a near, and a mysticall relation unto Jesus Christ; and are beholding to him, (though not so much, yet as well) as man-kind. He is a common head to both, both meeting toge­ther in him. So that place of the Apostle is most genuinely expounded, Ephes. 1.10. That in the dispensation of the fulnesse of time he might gather together in one all things in Christ, both which are in heaven, and which are in earth, even in him.] Angels in heaven, and men upon earth, make one mysticall Body, meeting together in the same Head: So Christ is called: As the Head of man, 1 Cor. 11.3. The Head of every man is Christ:] So of the Angels, Colos. 2.10. He is the Head of Prin­cipalities and Powers. Hence is it that the good Angels are called the Elect Angels, 1 Tim. 5.21. Now Christ is the Head of the Election; None are elected but in him, and for him, Ephes. 1.4. And thus they are stiled the Sons of God, Job 1.6. & 2.1. & 38.7. Sons, not by nature: That is Christ's Prerogative, who is the onely begotten Son of God, John 1.14. & 3.16. But by grace, the grace of Adoption; and that also must be by and through Jesus Christ, Ephes. 1.5. And thus are they reckoned as a part of that [...], the generall Assembly, the Catholick Church, Heb. 12.22. And being so, they must have some benefit by Jesus Christ: viz. the benefit of Preservation and Confirmation. By and through him they come to have a more perfect union with God.

And thus may we understand that very ob­scure Text of the Apostle,Colos. 1.20. expounded. which Expositors are not a little troubled about, Colos. 1.20. It pleased the Father, &c. By him, (viz. by Christ) to reconcile all things to himselfe, whe­ther they be things in heaven, or things in earth.] Where, granting (what generally is not, and I think well cannot be denyed) that by [things in Heaven] are to be understood the Angels; the Question is, How they are said to be reconciled unto God? To this it is answered. Properly they are not: Where there was no breach, Cuicunque cre­aturae hoc con­venit, ut pecca­re non possit: hoc habet ex dono gratiae, non ex conditione natu­rae. Aquin. Sum. par. 1. quaest. 63. Art. 1. Christi gratiá effectum est ut Angeli Deo [...] adhaerentes, à lapsu immunes perstarens. Tilen. Syn­tag. pars. 2. cap. 10. sec. 34. there can be no proper Recon­ciliation. This is peculiar unto man; but im­properly and analogically they may be said so to be; and that by confirming and establishing them in the grace and favour of God; taking away all possibility of Defection from him, and Enmity with him. This benefit the elect An­gels may be conceived to have by Christ, through his Mediation; thereby they are brought to a more perfect adhesion unto God, to an inseparable union with him. Their peace and amity with him by this means is continued and strengthened. And thus you see the for­mer of these two Questions briefly resolved. The latter followeth.

Quest. 2. Is Jesus Christ Mediatour onely according to his Humane Nature? Or, if you will, inlarge the question a little: Jesus Christ being both God and man, partaking of both Question 2 Natures; the question now is,According to what nature Christ is Me­diatour? according to which of these his Natures, he is said to be [Page 204] the Mediatour betwixt God and men. Whe­ther only according to his Divine Nature, as God; or whether onely according to his Hu­mane Nature, as man; or according to both, as God and man? Here are three wayes: Which shall we take?

Answer. Ans. Take which we will, we shall fall with some company.A threefold opinion. And therefore it behoo­veth us here to take that counsell which the Lord giveth unto his people, Jer. 6.16 to stand in these wayes, and see, and ask for the old path, where is the right way, that we may walk therein.

1. Christ is Mediatour on­ly as God: con­futed from the Text.1. In the first of these we shall find Osian­der alone. Christ is Mediatour (saith he) one­ly according to his Divine Nature, as God: But this opinion needeth no other refutation, then that which it meeteth with in the Text, which tels us expresly, that the Mediatour betwixt God and man, is the Man Christ Je­sus; so, clearly interesting the Manhood of Christ in this Office and Work of Me­diatorship. Upon this account we leave him.

2. Onely as man: the o­pinion of Pa­pists.2. The second path is more trodden. Here we find not only Stancarus, whom Bellarmine seemeth to undertake, as being somewhat too grosse in his opinion this way: But even Bel­larmine himselfe, and most of the Do­ctours of the Church of Rome; who, however they acknowledge that that per­son, who was and is Mediatour, is both God and Man, Deus Humanatus, (to use Bel­larmine's [Page 205] words) God made man; Bellarminus de Christo Media­tore. cap. 1. yet (say they) he performeth and executeth that office of his Mediatorship not according to his Divine, but Humane Nature, onely as man: So the Master of the Sentences, so Bonaventure, Nullo pacto convenit Chri­sto esse Media­torem, in quan­tum Deus est, sed in quantum Homo. Thom. 3. p. q. 26. Art. 2. Concl. so Aquinas have determined it; And therein they are followed by the generality of the Ro­mish Perswasion. Jesus Christ is Mediatour onely according to his humane Nature; not at all as God, but onely as man. This is their Tenent, which they endeavour to make good both by Scripture and Reason.

For Scripture. They have but one Text,The Text cleared from countenancing this opinion. which they can find that seemeth to speak any thing for them in this cause; And that is this we have now in hand. [There is one God, and one Me­diatour betwixt God and men, the Man Christ Jesus.] In this bulrush, they find two knots: From hence they take up a double Argument. First, The Apostle he recalleth this Mediatour, the Man Christ Jesus: And wherefore so, but to expresse and notifie that Nature ac­cording to which he is Mediatour? And Se­condly, He plainly distinguisheth here be­twixt God, and this Mediatour, [There is one God, and one Mediatour.] And therefore Christ cannot be Mediatour as God, but only as man; Thus they argue from this Text. But how weakly will soon appear, if we come to joyne issue with them. Which I shall do with all convenient brevity, as not taking delight in controversies, or willingly medling with them, but where I am necessarily inga­ged to it.

Arg. 1 Arg. 1. For the former, The Mediatour betwixt God and man, is the Man Christ Jesus. The man Christ Jesus.

Answer. Ans. True, he is so; but not onely as man, Not onely as man. there is a broad difference betwixt these two, The Man Christ is Mediatour: and, He is Me­diatour onely as man: The Apostle here asser­teth the one, not so the other. He doth not say, Jesus Christus Homo, Jesus Christ the Man; that might have seemed to imply what they contend for: But Homo Jesus Christus, the Man Christ Jesus: id est, not any other man; not any meer man: but that man, who was more then man; the Man Christ Jesus; that Person who was both God & man. Thus are we here to construe the word [Man,] Chamier de Mediatore. cap. 5. sect. 5. Non naturaliter, sed Personaliter; not in the Abstract, but in the Concrete; not as pointing out unto us only the humane na­ture of Christ, but the whole Person deno­minated and set forth unto us by and under that nature: Like phrases we meet withall else­where, 1 Cor. 2.8. It is said that the Lord of Glory was crucified:] not that Christ was cru­cified in that nature; according to which he is most properly said to be the Lord of Glory, viz. his divine Nature, that was impossible. But that Person, who being God, as well as man, was the Lord, and God of Glory, (as he is stiled Acts 7.2.) he was crucified. So in that obvious place, Acts 20.28. it is said that God nou­rished the Church with his blood.] Not that the Godhead suffered and died; (that had no blood [Page 207] of it own to shed,) but that Person who was truly God, as well as man. In both places there is a [...], (as Divines call it) a Com­munication of Properties; wherein that which is proper to one nature in Christ, is attribu­ted (not to the other nature, as it is by some misconceived, but) to the person denomina­ted and set forth by the other nature: And thus are we to understand that somewhat ob­scure Text John 3.13. No man (saith our Sa­viour) hath ascended up to heaven, but he that came down from heaven, even the Son of 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 [Page 209] 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 [Page 210] 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 (2^dly) consider him as God, yet doth he therein also differ from God his Father. I find a threefold differenceChrist as God differeth from his Father. A threefold difference. assigned betwixt them. 1. In respect of his Person, which being the [Page 211] 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 3^dly 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 noe mpediment but that hee may bee a fitting Mediator betwixt God and men.

Reply. But they reply.Reply. Christ as God was a party offended. Christ as God a party offen­ded. And therefore in that respect he could not bee a proper Media­tor.

Ans. To this it is answered that,Answer. these two may well stand together. A party offended may yet be a Mediator. A party offen­ded may be a Mediator. Thus stories tell us of Menenius Agrippa, how he, being him­selfe a Senatour of Rome, Voloterranus. was yet imployed by the Senate as an Agent to deal with some revolters who had made a defection from the State, and therein had wron ged him as well as the rest. But wee shall not need to go a­broad; [Page 212] Scripture will furnish us with an in­stance. Those Husbandmen in the Gospel, which indeavoured to keep their Land-lord out of his vineyard, denying him the fruits thereof, therein they wronged not onely him, but his son also, whose Inheritance it was. Yet the father imployeth the son as a Mediator to deal betwixt him and them, Mat. 21.37. Thus, however Jesus Christ being the Son of God, was a party offended as wel as his Father, yet hee is imployed by his Father as a Media­tor to reconcile the persons offending unto himselfe; and this without any ab­surdity at all. Thus have you briefly seene what our adversaries of Rome have to say for this their Opinion: which bearing no weight, wee shall also desert them and this their way.

3. 3^d Opinion orthodox.There is yet a third and a last way; and that shall wee find to be the old and the right way: Wherin the true Catholicks, the Orthodox professours of all ages have walked. And that is not to divide the natures of Christ in the of­fice and work of his Mediatorship, but to put them together; attributing it to his whole per­son. Jesus Christ is Mediator betwixt God and Men, and executes the office of his Medi­atorship,Christ Media­tour as God-man. not onely as God, nor only as Man; but as [...], God Man; So Augustine long since clearly and soundly determined it,August. de O­vibus, Homil. 12. Divinitas sine Humanitate, & Humanitas sine Divinitate non est Mediatrix. Neither the Divinity without the Humanity, nor the Hu­manity [Page 213] without the Divinity is Mediator be­twixt God and men. How then? Sed inter Divinitatem solam, & Humanitatem solam, Mediatrix est Humana Divinitas, & Divina Humanitas. But betwixt the Divinitie alone, and the Humanity alone is Mediatour the Hu­mane Divinity, and the Divine Humanity: that is, Jesus Christ as God and man, is Medi­atour betwixt God and men; not according to one, but both Natures. So runs that anci­ent and approved Rule, Appellationes officii competunt Christo secundùm utrámque natu­ram. Names of office which are given unto Christ, they agree unto him according to both natures. Thus is he said to be a Prophet, a Priest, a King; all as God and man. And thus is he said to be a Mediatour betwixt God and man.Claudius Espen­caeus de Media­tore. cap. 5. Christus est Mediator, non quà Deus, nec quà Homo, sed quà Deus Ho­mo. C. Lap. ad Textum. So much some of the Doctours of the Church of Rome have freely and ingenuously acknow­ledged. By name, Claudius Espencaeus most fully. After him Cornelius à Lapide, who in expresse terms grants what we desire, though afterward he would seem to detract and call it in again. And even Bellarmine himselfe is inforced to yeild little lesse, whilest he con­fesseth that in some Acts of Christ's Mediator­ship there was a concurrence of his Divinity with his Humanity. So then,Bellarm. de Christo. lib. 5. cap. 7. by his confessi­on, he was not a Mediatour only as man, but as God and man; His Godhead concurred with his manhood in some acts of his Mediatorship.The Godhead concurred with the Manhood in all the Acts of Mediator­ship.

Nay more (say we;) not in some onely, but in all. This we contend for, and this may [Page 214] easily be made good; True indeed, some Acts we shall find wherein the Humanity of Christ did not concurre with his Divinity; as viz. those which he wrought before his Incarnati­on: But none wherein his Humanity acted without the concurrence of his Divinity: In tantam uni­tatem ab ipso conceptu virgi­nis, Deitas & Humanitas con­nexa sunt, ut nec sine homine divina, nec sine Deo humana agerentur: Leo Epist. 81. So one of the Ancients (and a Bishop of Rome too) hath determined it. The Godhead and manhood of Christ (saith he) were so nearly uni­ted from the very conception of the Virgine, as that thenceforth the one did not act without the other: Still we find the Godhead interested in every Act which Christ did, or doth as Mediatour.

To make this good, look wee back a lit­tle upon that mysticall Ladder which I pre­sented unto you; and see if we do not find the Son of God upon every staffe of it. I will passe them over briefly, begining at the bot­tome.

1. Who was it that was an Arbitratour 1. As Arbi­tratour. betwixt God and man? not Christ as man: no, this is not a work for man to undertake, to be an Ʋmpire betwixt God and man: So much we may learn from that passionat Saint, Job 9.33. Neither is there any Dayes-man, (or Ʋmpire) betwixt us, (saith he, meaning God and himselfe) that might lay his hand upon us both.] No, he that should undertake this work, must be more then man; no lesse then God, the Son of God; He it was who found out that way and means of Reconciliation be­twixt God and man (which neither men nor [Page 215] Angels could ever have done,) even the second Person in the Blessed Trinity, the Wisdome of the Father.

2. Who was it that was the Interpreter 2. As Inter­preter. be­twixt God and man? the Messenger of the Co­venat; that declared and made known unto man the mind and will of God touching a Re­conciliation; and the way and means of this Reconciliation? who was this, or who could it be but the Son of God? No man hath seen God at any time: the onely begotten Son which is in the bosome of the Father, he hath declared him, John 1.18. No man hath ascended up into hea­ven, (i. e. to be acquainted with God's secrets,) but he that came down from heaven; (i. e. the Son of God) John 3.13. The gracious purpose of God towards lost mankind, it was a Secret lock'd up in the breast of the Father; And so it had been even unto this day, had not Christ the eternall Son of God, who being in the bo­some of the Father, near and dear to him, was à secretoribus Consiliis, one of his Privy Coun­sell, revealed it: which he did to our first Pa­rents in Paradise in that first born Promise, Gen. 3.15. and afterwards to the Fathers in succeed­ing ages, Acts 7.38.

3. Again (3^dly) come from his Propheticall, 3. As a Priest. to his Priestly Office. Here (to let passe other, which I formerly named) there are two main and principall Acts; His Oblation, and his In­tercession. And in both these shall we find the Godhead of Christ interested.

1. In his Oblation, In his Ob­lation. In the offering up of that [Page 216] Sacrifice upon the Crosse. Here indeed the man­hood seemed to have the main stroak. That paid the Ransome; but yet even here we shall find a concurrence of the Godhead. However, the Godhead could not properly suffer with the Manhood, yet it concurred with it in that suffering.The Godhead concurred with the Man-hood in suffering; four wayes. Which concurrence, be­cause it is a point of speciall concernment, I shall briefly show you wherein it con­sisted. Take it in four words; Voluit, Quie­vit, Sustentavit, Efficatiam dedit. The God­head First, willed that the manhood should suffer. Secondly, It Rested that it might suffer. Thirdly, It Supported it in suffe­ring. Fourthly, It gave efficacy and ver­tue to those sufferings. A word of each.

1. Voluit. The Godhead of Christ wil­led that the Manhood should suffer.1. Willing that it should suffer. So much we may learn from the words of our Saviour, John 10.17, 18. I lay downe my life. No man taketh it from mee, but I lay it downe of my selfe. I have power to lay it downe, &c.] So he had. And that not only a Passive power, which all men have; but an Active. Such a Power hee there speaketh of (as the next words make it out) I have power to lay downe my life, and I have power to take it up againe.] Men may have the the former, not so the latter. They may have power to lay downe their lives, but not to take them up againe. Christ had both, a Passive power, as Man; [Page 217] and an Active power, as God; a di­vine power. And by this power it was that he layd downe his life. His God­head willed that his Manhood should suf­fer.

2. And (Secondly) Quievit, It rested that it might suffer.2. Resting that it might suffer. Which otherwise it could never have done. Wee see how it was in the Garden, when the Godhead of Christ did but a little put forth it selfe, pre­sently all that were sent to apprehend him fell to the ground, John 18.6. Had not that rested, it had not been in the power of men and divels to have brought him to the Crosse. The Godhead rested whilest the Manhood suffered. Even as it was with the first Adam, he slept while his side was opened, Gen. 2.21. So was it with the second Adam, the Lord Jesus, whilest his side was opened, pier­ced upon the Crosse; his Godhead (as it were) slept, not putting forth that ef­flux of power which before it had done; which made him to cry out, My God, my my God, why hast thou forsaken me? Yet,

3^ly, Sustentavit. Though it rested that it might suffer, yet it secretly supported and su­stained it in suffering;3. Sustaining it in suffering. so as he did not sinke under that, otherwise insupporta­ble, burthen. Such were the sins of the world charged upon him, and the wrath of God due unto those sins pow­red out upon him. One sin, having in [Page 218] it an infinite guilt, is more then a fi­nite creature can stand under. What were a world of sinnes layed upon one man? Had not the Manhood of Christ been supported by his Godhead in those his sufferings, it must needs have sunk under them.

4 Giving effica­cy to that suffe­ring.4^ly And lastly, Efficaciam dedit. The Godhead gave vertue and efficacie to the sufferings of the manhood. Which had they been the suffe­rings of the manhood alone, they could have been but like the Manhood it self, finite. The stream riseth no higher then the fountain. The Humane nature of Christ being it selffinite, the merit thereof could not have been infi­nite. But such must that Merit be, which maketh satisfaction to an infinite Justice: It must be an infinite merit; an Infi­nite price.Bellarm. de Mediatore lib. 5. c. 7. So much Bellarmine cannot deny. And thereupon he is inforced to acknowledge, that here the concurrence of the God-head was requisite and necessa­ry.

Thus doth the Godhead concurr with the Manhood of Christ all these severall wayes in that grand act of his Mediatorship, his Oblati­on. All which we may conceive comprehended by the Apostle in that one passage Heb. 9.14. where he informs us, how Christ through the E­ternall spirit offered himself without spot unto God.] the Godhead offered up the Manhood. Willing that it should suffer; resting that it might suffer; sustaining it in suffering, and gi­ving [Page 219] it the value and vertue to satisfie and san­ctifie.

The other act of Christs Priesthood (the 4^th act of his Mediatorship) is his Intercession. 4. In his Inter­cession. Now how can this be the work of Christs man­hood alone? To hear, and offer up; to receive & present the prayers and other spirituall Sacrifi­ces of all beleevers in the world, to negoti­ate for them all at one and the same time, ac­cording to the variety and multiplicity of their severall occasions; this is and must be the work not of a finite but an infinite A­gent: Not to be effected without the con­currence of the Divine Nature with the Hu­mane.

The last and highest step of the Ladder is the Kingly office In his Kingly office. of Jesus Christ. Now how should he execute that without the con­currence of his divine nature? Certainly, to Gather and Governe the Church, to protect and defend it against all assailants open and se­cret, to give the Holy Spirit, to enlighten the minds of men, to Circumcise their hearts, to subdue their Corruptions, to vanquish Sathan and all adverse powers, &c. (all which are Acts of Christs Kingly Office) it transcends the power of any finite creature; and so can­not be attributed unto Christ onely according to his humane nature, as man, but as God and man.

Such is the worke of Christs Mediator­ship, the worke of the whole Person, This concur­rence of both natures explai­ned and illu­strated. where­in both Natures are ingaged. And thence [Page 220] is it that some of the Ancients speaking of it,Dionis. Areo­pag. epist. 4. ad Caium. Damascenus lib. 3. cap. 19. call it [...], Deivira, seu Deivirilis Operatio, a Divine-humane Operation, the worke of God-man. In which worke each Nature acts its part: acting distinctly yet jointly.Agit utraque quidem distin­ctè, sed tamen unitè, Leo Ep. 10. A mystery which Damascen illustrates very aptly by a familiar similitude of a fiery sword, which both cuts and burnes at one and the same time. Cutting it burneth,Quemadmo­dùm unam inci­sam combustio­nem, & unam combustam in­cisionem igniti gladii dicimus, sed aliam actio­nem dicimus in­cisionem, & a­liam ustulatio­nem, &c. sic Christi junam [...] di­centes, &c. Dionis. ibid. and burning it cutteth, both toge­ther. But this it doth according to two distinct principles and properties. It is the Iron, or steele that cutteth; it is the fire that burneth; in the mean time the same sword doth both. Even so it is here. Such a work is the Media­tion of Christ: wherein his two Natures act jointly, and yet distinctly; each performing its proper worke: The Man-hood performes that which belongeth unto it, and the God-head performes that which belongeth to it; both together making up the [...], the com­pleat and perfect work. Or if you will, take yet a more apt and proper illustration: As it is in Humane Actions, there are two principles, the one Formall, the other Materiall; the one Inward, the other Outward; the one the Soul, the other the Body: These two act together Jointly, and yet Distinctly: The one moveth, directeth, actuateth the other, the Soul, the Body: the other concurreth as an Instrument with the first Agent, the Body acted by the Soul: both together making one joint work. Even so is it here: In this worke of [Page 221] Christ's Mediation, there are two Princi­ples, the God-head and the Man-hood, the one (as it were) a Formall, the other a Materiall Principle: The God-head actua­ting the Man-hood, the man-hood actuated by the God-head, each having its own pro­per operation; both together compleating the work.

And thus have I with as much brevity and perspicuity, as a mystery of this high na­ture would admit, indeavoured to clear up unto you this second Question; Accor­ding to what Nature Christ is said to bee a Mediatour betwixt God and men.

That which now remaines, is onely the Applicat. 1 Application: wherein I shall be as succinct as I may, having already glaunced at some heads thereof, as I fell with them by the way. Let that be directed onely three waies; by way of Information, Consolation, Exhortati­on.

Ʋse 1. By way of Information. Is Jesus Ʋse 1 Christ a Mediator betwixt God and men?Information. Here then take we notice of (what I touched upon before) a distance, an alienation, 1. Take notice of naturall en­mity. nay an Enmitie betwixt God and Men. Were it not so, what needed a Mediator? were not God and men at variance, what needed a mid­dle person to come betwixt them, to lay his hands upon both of them, as an Arbitratour, as an Ʋmpire, as a Reconciler, a Peace-maker? Those who were agreed before need no Ar­bitrator: [Page 222] Those who were friends before need no Reconciler. Whenever we read or hear of this office of Jesus Christ, that he took up­on him to be a Mediator betwixt God and men, from thence reflect and look back to the ground or occasion of it; even that Enmity which was, and which by nature is betwixt God and us. Never a man but is born an enemy to God, and hath God an enemy to him. When we were enemies we were reconciled unto God, Rom. 5.10. Such a distance there is betwixt God and man by Nature. To convince us hereof, wee shall neede no other Argument but this: Wherefore is Christ a Mediatour, if God and man were not at Enmity? So much we may learn from that very obscure Text of the Apo­stle,Locus obscurissi­mus, Pareus ad loc. Galat. 3.20. A Mediatour (saith hee) is not of one. [...], Hee is not a Mediatour of one, (as our Translation ma­keth it out;) not of one Party, but of two at the least, and those such as are at vari­ance, and disagreement betwixt themselves. So were God and Israel at the giving of the Law (a passage to which the Apostle there relates,) there was a distance, a difference betweene them; and thereupon it was that God imployed Moses as a Mediatour betwixt him and them. And such is the condition of all men by Nature. Otherwise Jesus Christ had never undertaken this Of­fice.

Sense of En­mity prepara­tory to Recon­ciliation.Every of us bee convinced hereof, and la­bour to be truely sensible of it. Which till a [Page 223] man be, he will never look out after a Media­tour, a Peace-maker. Had not Absalom ap­prehended the deep displeasure of his Father against him, in banishing him from his pre­sence, he would never have made means to Joab to be a Mediatour for him, as he did, 2 Sam. 14.29. Had not the men of Tyre and Sidon been deeply sensible of Herod's high displeasure against them, and of the dange­rous consequence thereof, they would never have sought unto Blastus the Kings Cham­berlain to intercede for them, as they did, Acts 12.20. Till a poor sinner come to appre­hend God as an Enemy, as an offended and incensed God, ready to take vengeance upon him: till he come to see himselfe in Absalom's case, an out-cast, rejected, separated from the presence of his God and Father, from the presence of his grace here, and (without time­ly reconciliation) of his glory hereafter, in the case of those Tyrians and Sydonians, in an undone condition; he will never seek out af­ter Jesus Christ, that he may have any bene­fit by his Mediation. Let this then be the first work: As many of us as have not hitherto been throughly convinced hereof, labour now to be. Behold God an Enemy to us: but withall take notice of the first Rise and Ground of this enmity, where it first brake in, on which part it began. Not on God's part no; God is one (saith the Apostle in that fore-named Text, Gal. 3.20.) One, as in Essence, so in Con­stancy: sibi constans, semper idem. Alwayes the [Page 224] same, not subject to change, or alter, I the Lord change not, Mal. 3.6. If there be a change, it begins on man's part. Had not Israel been changed towards their God; had not they broke the Covenant which he had made with their Father Abraham, he would have been the same to them that he was to him: he would have dealt as friendly, as fa­miliarly with them, as he did with him: So as there should not have needed to have been a Mediatour betwixt him and them, more then there was betwixt him and their fore­fathers. That God was changed in this his carriage towards them, they might thank themselves; the breach began on their parts. So is it here; Had not man first turned ene­my to God, broke covenant with him, God would never have turned enemy to man; there should never have been any need of a Media­tour betwixt them, no more then there was betwixt Adam and him in state of innocency. Herein then let us justifie God; charging the ground of this enmity upon our selves. We are enemies to him, otherwise he had never been at enmity to us.

That we are so, we shall need no other e­vidence, but what we carry about with us. Who is there but hath his conviction in his own bosome? even that principle of Enmity and Rebellion which is to be found in the heart of man by nature. The carnall mind is enmity a­gainst God, (saith the Apostle, Rom. 8.7. speak­ing of a man in his unregenerate estate;) for [Page 225] it is not subject to the Law of God, neither indeed can be: (viz. not without a work of supernaturall grace, subduing the rebellion of the will.) Thus are all men by nature ene­mies to God. No wonder then that they can­not please him (as it followeth in the next verse, ver. 8.) that he should be an enemy to them. Be we convinced of this Enmity, where­of this word [Mediatour] putteth us in mind.

2. (In the second place) Is Jesus Christ Mediatour betwixt God and men?2. Admire and adore God's unparalell'd love declared in this Media­tour. Here stand we still, observing, admiring, adoring the matchlesse and unparalell'd love, mercy, and goodnesse of God towards poor lost mankind, in finding out a way and means of Reconcili­ation for them; appointing an Arbitratour, a Peace-maker, ordaining and sending a Me­diatour, such a Mediatour. Herein there are divers particulars which do exceedingly com­mend this love of God to us: as,

1. That he being the Person offended, 1. In seeking Reconciliation with man. should seek Reconciliation. This we take to be great condescention in men; especially in Superi­ours to do this to Inferiours. What is it in the great God? That he should appoint an A­gent to negotiate with, and for man; a Mediatour to compremize and take up the difference betwixt him and them, and to reconcile man to himselfe. Behold here an act of Grace, free grace, rich grace, meer grace. What was there in man that God should thus regard his Enmity, or seek [Page 226] his Amity? Had God any need of man? nothing lesse. He was absolutely and in­finitely happy and blessed from all eter­nity; He needed neither man, nor Angel: He was as happy before their Creation as after. It was all one to him, whether men, or no men; and those, whether ene­mies, or friends: Their amity could add nothing to, nor their enmity detract any thing from his felicity: He should have been no gainer by the one, and he could have been no loser by the other. Hee knew which way to glorifie himselfe, as well upon man an enemy, as upon man recon­ciled. What was it then that moved him to seek this Reconciliation; and to send a Mediatour about this work? Surely, nothing but his grace, that [...], that grace bringing salvation, that [...], that kindnesse and love of God towards man­kind, (of which the Apostle speaketh, Tit. 3.11. and 3.4. Behold an act of meer and rich grace. Which is further commended to us,

2. Appointing a Mediatour for man, not for Angels.Secondly, In that this Mediatour is ap­pointed betwixt God and men, not betwixt God and Angels. As for the Angels, some of them (as I shewed you) stood in as much need of a Mediatour, as mankind; They being fallen from God, were plunged into a depth of misery, and so were as proper objects of Pity and Mercy; as apt to move compassion as mankind: yet [Page 227] God overlooketh them, passeth them by, leaving them in that forelorne estate to bee confirmed and hardned in that their Enmity against him; that so he might have an occasion for the declaring and exercising the riches of his Justice upon them. In the mean time he appointeth a Mediatour in the behalfe of Mankinde; one that might take hold of them, to reconcile them, to save them.

3. And (3^ly) take notice of the person, 3 Designing his Son to this of­fice. who it was whom he designed and appointed unto this office, whom he putteth upon this work, even the Man Christ Jesus; no o­ther, but his owne, and onely Son. God was [in Christ] Reconciling the world to him­selfe.

Now lay these together, and see whe­ther this Grace of God manifested towards us in and through this our Mediatour, do not deserve to be looked upon with a grate­full Admiration. I have done with the first Head Passe we to the se­cond.

Is Jesus Christ Mediatour betwixt God and Men in the way aforesaid?Ʋse 2 Consolation. here is an over-flowing spring of abundant Consolation. Not unlike that Spring which issued out of the Rock in the wildernesse, Exodus 17.6. which followed the Israelites, went along with them in their passage to the Earthly Canaan. That Rock (saith the Apostle) was Christ (viz. Sa­cramentally) 1 Cor. 10.4 Even this Mediator [Page 228] betwixt God and Men; In whom it pleased the Father that all fulnesse (both Repletive and Diffusive) should dwell. And behold out of this Spirituall Rock a Spring of heavenly Con­solation breaking forth; which followeth and goeth along with the Elect people of God in their journey through this wildernesse to their heavenly Canaan. This Spring (as it is supposed that also did) divides it selfe into divers severall streames and Rivu­lets.

1 To such as de­sire Reconcili­ation.Here is comfort for all poor penitent siin­ners, such as being convinced of that Enm ty which is betwixt God and them by reason of sin, do unfeignedly desire Reconciliation. Let them looke up, and behold this great [...], this Blessed Peace-maker, this Mediator the Lord Jesus, whose office it is to make peace betwixt God and Men, to reconcile the one to the other. This office, being imposed upon him by God his Father, he undertook: And undertaking, he hath discharged it, Perfor­ming what ever was required from him by his Father in order to this Reconciliation: ma­king a full satisfaction unto his Justice by gi­ving himselfe a Ransome for all men; all that shall beleeve on him: shedding his blood in the sense of his Fathers wrath, that so he might appease it. And hereby hath he slain this Enmity (as the Apostle hath it Ephes. 2.16.) Not onely Enmity betwixt Men and Men, Jews and Gentiles (which he did by breaking down that Intergerinum parietem, [Page 229] that middle wall of partition, spoken of ver. 14. abolishing the Legall worship and Cere­monies, which being peculiar to the Jewes, divided them from the Gentiles,) but also be­twixt God and Men. This he slew by taking away the ground and cause of it, viz. Sin. This it was (as I have showen you) which first brought this Enmity into the world. And this it is that continueth it in the world. Now this Jesus Christ hath taken away by his death: Behold the Lambe of God that taketh away the sin of the world. Joh. 1.29 viz. the Elect world. Even of all that are given to him, and shall be­leeve on him. Their sin he hath taken away by way of Expiation: having made satisfa­ction unto the Justice of God for it, so as it shall not be charged upon them unto condem­nation; it shall not separate betwixt God and them.

This he hath merited by his death; and this he hath declared and published. So the Apostle there goeth on Ephes. 2.17. Having slain the Enmity by his Crosse, he came and preached peace. This he did in his own person in the dayes of his flesh, being then himself a Messenger of peace. And this (being himself gone off from the stage of the world) he caused to be done by others; sending his Apostles, his Mi­nisters upon the same errand, to preach peace; even that peace which is revealed in the Gospel, peace betwixt God and Men; whose feet in that regard are said to be beutifull, Rom. 10.15.

Loe here then glad tidings of good things (as it there followeth.) So is it to a convicted, a condemned Rebell to hear of some speciall favorite, who hath undertaken to mediate for him with his Prince, to make his peace; much more that he hath done it. Such are the tidings which the Gospel brings to all selfe-convicted, selfe-condemned sinners, who being convinced of Enmity, desire Re­conciliation with God. Loe here a Me­diatour, the great favorite of heaven, the onely begotten Sonne of God, he hath un­dertaken to make their peace; nay hee hath done it. So as there wants no more to the compleating of this Reconci­liation, but onely that they should come un­to him, and unto God by him, (of which I shall speak more anon.) And therefore let not any in the sense of this Enmity runne away from God, as Adam did in the garden. If they be but willing to be Reconciled, lo here a way, a certaine way made for it: For this very end is Jesus Christ appoin­ted a Mediatour betwixt God and men. This for those who are yet in a state of Enmi­ty.

2 To such as are Reconciled.2. For those who are Reconciled un­to God; all true Beleevers, who being by faith made one with Christ, have re­ceived the Attonement, are at one with God by and through him, let them with comfort look up to this their Mediatour; drawing and drinking water from this well [Page 231] of Consolation; Which they may do divers wayes.

1. Here is comfort to them against their daily sins, their daily infirmities, 2. Comfort a­gainst daily in­firmities. which de­serve to separate, and threaten a breach be­twixt their God and them: to disolve that agreement which is betwixt them, and to make God an Enemy to them again. True, this they deserve to do, and in their own nature they tend to it. Never a sin but being a breach of Gods Law, tends to a breach betwixt God and the sinner. But here is the comfort; There is one that interposeth betwixt God and them; even this our blessed Mediator the Lord Jesus. If any man sin (saith Saint John) We have an Advocate with the Father, Jesus Christ the righ­teous.] 1 Joh. 2.1. If any man sin,] viz. of Infir­mity, being overcome by some temptation, not purposing, not intending so to do, but doth the Evill which he would not (as the Apostle saith of himself Rom. 7.19.) let such a one know, and know it to his comfort, He hath an Advocate with the Father,] a Me­diator, an Intercessour, who is at hand to plead his cause, to answer what can be laid to his charge. A strong consolation. So is it to a pretended delinquent, to know that he hath a good Advocate, who knoweth how to answer the Law. Such an Advocate have all penitent beleeving sinners; an in­comparable Advocate, [Jesus Christ the righteous;] one who by his own perfect obedience hath satisfied the Law alrea­dy; [Page 232] which being by him pleaded, stops all further proceedings in way of Justice. Such an Advocate have we; One who is the Pro­pitiation for all our sins (as it there followeth verse 21.); One who by that Propitiatory sa­crifice offered up upon the altar of the Crosse, expiated, satisfied for the sinnes of his people. And having made that satisfaction upon earth, now he plea­deth it in heaven: Otherwise he should lose the fruit of his death. Having shed his blood upon earth, now he presents it in heaven.

This did the High-Priest under the Law (as I have shewen you) Heb. 9.7. Having first slain and immloated, offered up the sa­crifice in the first Tabernacle (the outward part of it,) then he presented the Blood of it in the second Tabernacle, the holy place, there offering it up for the Er­rours of the people. You know the my­stery. The former of these was a Type of Christ's Oblation upon the Crosse, the other of his Intercession in heaven: where he continually presents unto God his Father the merit of that blood which was shed upon the Crosse, offering it up for the sins of his people; their [...], their Errours, their sins of Infirmity, which they are conti­nually subject to. And by this means doth he maintain that peace, which before he had made by the blood of his Cross, viz. by Appearing in heaven as a Mediator, an Advocate on the [Page 233] behalf of his people. A just ground not only of Consolation, but of Triumph unto all belee­vers; so the Apostle maketh it in that place fore-cited, Rom. 8.33, 34. where he closeth up that his excellent Treatise of Justification with this triumphant Challenge, Who shall lay any thing to the charge of Gods chosen? &c. Who is he that condemneth? 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.] So long as we have such a Medi­ator in heaven, we shall not need to fear that our sins of infirmity shall ever make a breach betwixt our God and us.

2^ly Upon this ground let beleevers streng­then their hearts against the inordinate feare of totall and finall Apostacie, 2. Comfort a­gainst feare of falling away. of falling away from the grace of God. True, this of them­selves they are subject to; but this they shall be preserved from by the power and care of this their blessed Mediatour, to whose custo­dy they are committed. This is a benefit which (as I have shown you) the Elect Angels are conceived to reap from Jesus Christ, the bene­fit of Confirmation; so as they shall never fall from God, as the other did. And this bene­fit shall all true beleevers have by this their Me­diator: Being once given to him, and once reconciled unto God by and through him, they shall never more fall from his grace and favour againe; but they shall now be kept by his power through faith unto salvation. So much we may learn from the Apostle, Rom. 5. [Page 234] 10. If when we were enemies we were reconciled unto God by the death of his Son, much more be­ing reconciled we shall be saved by his life.] Of the two, Reconciliation is a greater work then Confirmation. To be brought into grace and favour with God, then to be kept in it. Now Christ having effected the former, hee will not faile in the later; they who have re­ceived the fruit and benefit of his death; let them bee assured of the benefit of his Inter­cession. Being Reconciled by the one, they shall be saved by the other.

Upon this condition it was that God the Father gave his Elect people unto Christ, that hee should redeem them, and save them, This is the Fathers will which hath sent me (saith our Saviour) that of all which he hath given mee I should lose nothing, but should raise it up again at the last day, John 6.39. O Christians! Can you but evidence this to your own soules, that you are given to Christ, given to him to believe on him (as the verse following explains it, ver. 40.)? now doubt not your standing in the grace of God. No, Jesus Christ this good shepherd will not lose any of his sheep; He will not suffer you to perish and miscarry, totally and finally to fall away from this grace of God. But having through him (through his blood) had access into this grace, you shall stand and abide in it, till Grace bee swallowed up of Glory: He who hath made you partakers of the first Resurre­ction, will also make you partakers of the se­cond; even of that Resurrection of the Just, [Page 235] raising you up unto that blessed and glorious life, which is put into the hands of this your Mediator to dispence to all those who are gi­ven unto him.

This I speak not to render you secure in this your standing. Confident you may be,Christians may be confi­dent, but not secure. you ought to bee: We are alwaies confident (saith the Apostle) 2 Corin. 5.8. And this all be­leevers ought to bee, Holding fast their Con­fidence, and rejoycing of hope firm unto the end, (as the Apostle hath it Hebr. 3.6.) Not ca­sting away their confidence, which hath great recompence of reward, (as the same Apostle presseth it Hebrews 10.35.) But not se­cure, not trusting to your owne strength; which, if leaned upon, will be found to bee but weaknesse; but in the strength of another, even of this blessed Mediatour, who hath prayed for you, that your faith should not fail. Thus doth a Child walking in slippery waies, it trusteth more to the hand that leadeth it, then to its own feete. Such is a Christians way to Heaven, a slippery way; So David apprehended it, when hee put up that prayer unto God, Psalm. 17.5. Lord, hold up my goings in thy pathes, that my footsteps slip not.] Even David, if left to himself, is subject to slip and fall, which hee did, and that dangerously: And so are the best of Saints. Peter standing upon his owne legs, being confident in his owne strength, we know how he fell insomuch that had not his Lord and Master stepped in to him, to helpe [Page 236] him up, he had never risen again. Learn wee hence never to be confident in our selves, ne­ver secure. Sola istaec securitas, nunquam esse securum; This onely is a Christians security, never to be secure; But ever fearfull: Happy is the man that feareth alway (saith the Wise­man) Proverbs 28.14. that is ever mistrust­full, never confident of himselfe, Selfe-con­fidence is carnall confidence; And therefore away with it. In this sense, let us have no confidence in the flesh. Yet confident we may bee, rejoycing in Jesus Christ, from whom we have that [...], that Ma­nuduction spoken of by the Apostle Ephes. 3.12. who holdeth, and leadeth by the hand all those who are given to him; so as that either they shall not fall; or falling, they shall rise a­gain; so as not to miscarry in their journey to heaven. To passe on.

3. Comfort a­gainst Tenta­tions.3^ly, Here is a ground of comfort against the many and manifold Tentations which be­leevers are subject to. This they are; sub­ject to Tentations, and that all kind of Ten­tations. But let them not be dismayed or dis­couraged by them, knowing that the Medi­atour betwixt God and men is the [Man Christ Jesus;] A man like unto themselves, In all things made like unto his Brethren, Heb. 2.17. One who in the days of his flesh had ex­perience of the like Temptations, Hee was in all points tempted like as we are (saith the A­postle Heb. 4.15.) onely without sin.] So hee was. Tempted in his Body, tempted in his Soul; [Page 237] tempted in his life, tempted in his death, tempted of Satan, Mat 4.1. Tempted of men, the instruments of Satan, Mat. 22.18. Tempted of God his Father, Luke 22.44. So he was in the Garden, where in the midst of an unparalell'd agony, conflicting with the sense of his Fathers wrath, he sweat as it were drops of blood. And afterwards upon the Crosse, in the paroxysme of his Passion, we finde him in the depth of a spirituall deser­tion, the saddest of all Tentations. The light of his Fathers countenance was for a time totally eclipsed from him; the sense whereof drew from him that passionate Expostulation, My God, my God, why hast thou forsaken me? Mat. 27.46. Such experience had this our Mediatour of all kind of Temptations; And having had so, he now sympathizeth with his people in the like condition; being both rea­dy and able to succour them in their Tempta­tions. For in that he himselfe hath suffered be­ing tempted, he is able to succour them that are tempted, Heb. 2.18.

Fourthly, Again,4. Comfort against wants. here is a ground of Con­solation against the manifold wants which be­lievers are here subject to. This they are; sub­ject to all kind of wants, both temporall and spirituall. In regard whereof, they have daily need to become Petitioners and Suppliants at the Throne of Grace; ever wanting some­thing. And at some times these wants may be very pressing and urgent, reducing them to great straits, great extremities, so as they [Page 238] know not what to do, which way to look. Now in this case let them look up to this their Mediatour, through whom they have accesse unto God the Father, (as the Apostle tels them, Ephes. 2.18.) This is a priviledge which is pur­chased for them by the blood of this their Mediatour. They have liberty (or boldnesse, [...],) to enter into the Holiest by the Blood of Jesus, Heb. 10.19. So as they may come into the presence of God upon all occasions, to present their wants, to pour forth their complaints, to put up their suits and sup­plications. This they may do; and that with an holy Confidence and Boldnesse. [In whom (saith the Apostle, speaking of Christ) we have boldnesse and accesse with confidence by faith in him.] Being assured of acceptance for their persons, audience and successe in their suits, coming in the Name of this Mediatour. So much our blessed Saviour maketh promise of to his Disciples, John 14.13. For further con­firmation, repeating it in the next verse; and again inculcating it, cap. 16. ver. 23. What e­ver they should ask the Father in my name, it should be given them. And this let all believers comfortably build upon. This is the confidence that we have in him (in Christ) (saith S^t John, 1 John 5.14) that if we ask any thing accord­ing to his will, he heareth us.] And hearing, he will answer, granting the desires of his people, either ad voluntatem, or ad salutem, either in what they desire, or in that which shall be as good, or better for them. So the same Apostle [Page 239] there goeth on, ver. 15. If we know that he heareth us whatsoever we ask, we know that we have the petitions that we desired of him.] [...], we have the requests; have them in the Promise, and shall have them in performance as surely, as if we were alrea­dy possessed of them. Yet again,

Fifthly,5. Comfort against death. Here is comfort against the inor­dinate fear of death, both first and second. As for the first death, that is terrible to nature; much more the second. But this grace of God in Christ, in this Mediatour, may support the soul against both. This was Job's consolati­on, Job 19.25. I know that my Redeemer li­veth, and that he shall stand at the latter day upon the earth, (or, as some others read it,) shall stand the last upon the ground) like a Tri­umphant Conquerour, which having vanqui­shed all his enemies, put them either to the sword, or to flight, keeps the field, standeth his ground. Thus shall the Lord Jesus at the last day, having vanquished all his enemies, put them all under his feet; even the last ene­my, amongst the rest, Death, (as the Apostle hath it, 1 Cor. 15.25, 26.) then shall he stand upon the earth. And what followeth? Then, though after my skin worms destroy this Body, yet in my flesh shall I see God.] Such was Job's hope and confidence in this his Mediatour, his Redeemer, that however death might for a time bring and keep him under the power of it, not only consuming his skin, but his flesh; yet he should be raised again by his power and ver­tue [Page 240] at the last day, and made partakers of a blessed and glorious Resurrection; so that he should both in soul and body enjoy that bea­tificall vision, the presence of his God for ever­more. This benefit shall all those have by this their Mediatour, who are given to him. He will be to them the Resurrection and the Life, Joh. 11 25. Resurrection to their Bodies, and Life, eter­nall Life both to Souls and Bodies. So it there followeth, He that believeth on me, though he were dead, yet shall he live; and whosoever li­veth, and believeth on me, shall never die.] No, living the life of grace here, he shall live the life of glory hereafter. Over such a one, though the first death for a time may, yet the second death shall never have any power. This benefit shall all believers have by and through this their Mediatour, to whom God the Father hath committed this dispensation, that he should be­stow eternall life upon them; [Thou hast given him power over all flesh, that he should give eternal life to as many as thou hast given him, Joh. 17.2.

6. Comfort against the last Judgement.Sixthly, and lastly, Here is comfort against the terrors of that last and dreadful Judgment. Such shall that day be, when all men shall be brought before the Judgment Seat of Jesus Christ, to give an account of what they have done in the flesh, whether it be good, or evil; a dreadful Tri­bunall. So the Apostle looked upon it, 2 Cor. 5.10. where speaking of it, he infers, Knowing therefore the terrour of the Lord, &c:] meaning the terrour of that day, the last and universall Judgment: which shal be a day full of terrours [Page 241] to all wicked & ungodly men, all misbelievers; such as have rejected the yoak & Government of Jesus Christ, would not stand to the Cove­nant which he had made, would not have Christ to reign over them. Then shall the Lord Je­sus be revealed from heaven with his mighty Angels, in flaming fire, rendring vengeance to them that know not God, and obey not the Gospel of our Lord Jesus Christ. Then shall they bee punished with everlasting destruction from the presence of the Lord, and from the glory of his power, (as the Apostle thunders it out 2 Thessalonians 1.7, 8, 9. To them shall that day be a terrible day, when they shall looke upon him whom they would not owne as their Mediatour, and behold him sitting as a Judge to passe sentence upon them.

But so shall it not be to Beleevers; those who have an interest in this blessed Media­tour, let them know that his second appearing shall be to their salvation. They being reconciled unto God by him here, shall be sa­ved by him there. He will not undoe what he hath done. Having satisfied for their sins, and absolved them in the Court of their own consciences here, he will then declare that sa­tisfaction, and publish that Absolution before the whole world. Then shall they reape the full crop of those Benefits by this their Me­diatour, whereof they have here received only the first fruits. Then shall the Lord Jesus per­form the last Act of his Mediatorship on their behalf, bringing them into the presence of [Page 242] God his Father, presenting them faultlesse be­fore the presence of his Glory with exceeding joy (as the Apostle hath it Jude 24. These are some of those streames of Consolation which flow from this spiritual Rock, this our blessed Mediatour. The third and last head of Appli­cation is yet behind; which is

Ʋse 3 Exhortation. Let not this grace of God be in vain.A word of Exhortation. Take it briefly. Let not this Grace of God bee in vain to any of us. This is Pauls obtestation to his Co­rinthians, 2. Cor. 1.6. We then as workers toge­ther with Christ, beseech you also, that ye re­ceive not this Grace of God in vain.] What Grace? Why the grace of the Gospel. The grace of God in Jesus Christ, in giving him to be a Mediatour. Of this grace he had spoken in the close of the chapter foregoing; [God was in Christ Reconciling the world to himselfe, verse 19. This he there holdeth forth as the summe and substance of all his prea­ching. [He hath committed to us the word of reconciliation.] And concerning this grace he beseecheth them that they should not re­ceive it in vain. And let me (in the name of God) presse the same upon every soul that heareth me this day. You have heard of the grace of God manifested unto Mankind in giving his Son to be a Mediatour betwixt him and them. O let not this Grace of God be in vain to any of you. So it is, and so it shall be to many. This grace of God is in vain to them.

So it is to 1 Ignorant persons.1. So it is (in the first place) to Ignorant persons. Such as live under the sound of the [Page 243] Gospel, where they hear the name of a Me­diatour rung in their ears, but yet they re­gard not to know him, to have any acquain­tance with him; to know who he was, what he was, what he hath done, how and in what way he hath discharged this office of his Me­diatorship.

2. And (secondly) all persons openly pro­fane. Such as cast off the yoke of Jesus Christ;1. Profane per­sons. such as refuse to come into the Bond of the Co­venant; refuse to stand to the Covenant, which Jesus Christ as Mediatour hath drawn up be­twixt God and man: which on man's part requireth faith and obedience, (Evangelicall O­bedience) for the conditions of it. This they reject; saying in their hearts with those re­bellious ones in the Psalm, Psal. 2.3. Let us break their bonds asunder, and cast away their cords from us.] As for such, better they had never heard of the name of a Mediatour; yea, better for them there never had been a Mediatour. This is, and will be no small ag­gravation of their guilt, that they should thus trample the Blood 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 [Page 244] 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 [Page 245] 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. [Page 246] 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 [Page 247] 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.