knowledge of God and bringing into captivity every thought to the obedience of Christ Where as we must needs acknowledge that n it is GOD which worketh in us both to will and to doe and that it is o hee which sanctifieth us wholly so are wee taught likewise to believe that p both he who sanctifieth and they who are sanctified are all of one namely of one and the selfe same nature that the sanctifier might not be ashamed to call those who are sanctified by him his brethren that as their nature was corrupted and their bloud tainted in the first Adam so it might be restored again in the second Adam and that as from the one a corrupt so from the other a pure and undefiled nature might be transmitted unto the heirs of salvation The same q God that giveth grace is he also that giveth glory yet so that the streams of both of them must runne to us through the golden pipe of our Saviours humanity r For since by man came death it was fit that by man also should come the resurrection of the dead even by that man who hath said s Who so eateth my flesh and drinketh my bloud hath eternall life and I will raise him up at the last day Who then t shall come to bee glorified in his Saints and to be made marvellous in all them that beleeve and shall change this base body of ours that it may be fashioned like unto his own glorious body according to the working whereby he is able even to subdue all things unto himselfe Unto him therefore that hath thus loved us and washed us from our sinnes in his own bloud and hath made us Kings and Priests unto God and his Father to him be glory and dominion for ever and ever AMEN PHILIP 3 8. I COUNT ALL THINGS BUT LOSSE FOR THE EXCELLENCY OF THE KNOWLEDGE OF CHRIST IESUS MY LORD FINIS a Pro. 30. 3 4. b Ioh. 3. 13. c Esai 9. 6. d Exod. 9. 16. e Ibid. chap. 10 14. 11. 6. f Iohn 17. 5. g Prov. 8. 30. h Dan. 2. 11. i Rom. 9. 5. * {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Iohn 1. 14. k Exod. 40. 34 35. l Heb. 9. 9. 11. m Heb. 3. 3. 6. n Ioh. 2. 19. 21. o 2 Chron. 9. 1 2. p Colos. 2. 9. q 2 Chro. 6. 18. r 1. Tim. 3. 16. s Esai 7. 11. 4. t Gal. 4. 4. u Ioh. 1. 3. Coloss. 1. 16. x Act. 3. 11. y 1. King 8. 27. z Heb. 7. 3. with Esai 53. 8. Mica 5. 2. a John 14. 28. b Ioh. 5. 18. Phil. 1. 6. c Ioh. 8. 58. d Matth 22. 42 43 c. e Col. 2. 9. f Gal. 4. 4 5 7. g Ioh. 1. 14. 3. 16. h Ioh. 1. 12. * Propter quod unumquodque est tale illud ipsum est magis tale i Rom. 8. 29. k Exod. 4. 22 23. See Ierem. 31. 9. l Heb. 12. 23. m Rom. 8. 17. Gal. 4. 7. n 1. Iohn 5. 7. o Iohn 1. 14. p Gal. 4. 4. q Luke 1. 42. r {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Iam. 5. 17. s {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Act. 14 15 t Heb. 5 7. u 2 Cor. 13. 4. Heb. 2. 17 18. 4. 15. x Heb. 7. 3. y Rom. 5. 12. z Luk. 1. 35. a Gal. 4. 6. Rom. 8. 9. b Luk. 1. 38 48. c Luk. 1. 35. d Exod. 37. 〈◊〉 * {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} 1. Pet. 1. 12. e Luk. 1. 34. f Ibid. ver. 35. g Ibid. ver. 37. h 1. Sam. 6. 19. * {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} i Exod. 3. 2 3 5 6. Act. 7. 31 32. k Heb. 12. 19. l Esay 33. 14. m Num. 12. 6 7 8. Exod. 33. 12. n Exod. 33. 18 20. o Esay 41. 8. 2 Chro. 20. 7. Iames 2. 23. p Rom. 4. 15 16. Gal. 3. 7. q Gen. 18. 27. r 2. Pet. 2. 11. s Esay 6. 2. t Levit. 26. 11 1◠Ezech. 37. 26 27. Revel. 21. 3. u Heb 3. 6. x Ephes. 2. 2 〈◊〉 y 2 Cor. 6. 16. z Iohn 17. 20 21 22 23. a Matth. 1. 21. 23. See Anselms Cur Deus Homo b 1 Tim. 2. 5. c Heb. 2 14. * Sic pax facta foedusque percussum secutaque res mira dectu ut relictis sedibus suis novam in Vrbem hostes demigrorent cum generis suis avitas opes pro dote sociarent L. Flor. histor. Rom. lib. 1. cap. 1. d Rom. 5. 10. e Ephes. 2. 14 16. f Ioh. 20. 17. g Heb. 2 11. h Heb. 11. 16. i Heb. 2. 13. k Deut. 32. 6. l 1 Pet. 1. 17 18 19. m 1 Sam 2 25. n Iob 9. 32 33. o Revel. 5. 3 4. p Ibid. vers. 5. q Ioh. 2 1 2. r 1 Tim. 2. 5 6. s Heb. 5. 1. 2. 17. t Rom. 9. 15 16. u Rom. 3. 26. x Heb. 9. 24. y Rom. 8. 34. Hebr. 7. 25. z Heb. 2. 17. a Iohn 11. 42. b Matth. 3. 17. c Heb. 4. 16. d Zach. 13. 7. e Phil. 2. 6. f {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Rom. 3. 25. 1 Iohn 2. 2. 4. 10. g {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Matt. 20. 28. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} 1 Tim. 2. 6. See Iob 33. 24 h 1 Iohn 2. 1. i Heb. 7. 12. k Rom. 5. 19. l 1 Tim. 5. 21. m Heb. 9. 14. n 1 Cor. 9. 7. o 1 Chron. 29. 14 16. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} p Luke 17. 10. q Ioh. 14. 28. r Esay 53. 11. Mar. 12. 18. s Iohn 5. 18. t Zach. 13. 7. u Matth. 17. 25 26. x Heb. 1. 6. y Heb. 12. 2. z 1 Cor. 15. 27. a Philip 2. v. 4 5 7 8. * {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Phil. 2. 7. b Gal. 4. 4. c Rom. 8. 3. d Coloss. 2. 11 13. e Gal. 5. 3. f Act. 22. 16. g Matth. 3. 6. Mark 1. 5. h Matth. 3. 15. i Luk. 6. 38. k Luk. 17. 10. Rom. 8. 12. Gal. 5. 3. l Matth. 6. 12. compared with Luk. 11. 4. m {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Luk. 14. 4. Matth. 13. 16. n Luk. 24. 26. o Heb. 2. 10. p Heb. 2. 14 15. q Rom. 8. 12. r Phil. 2. 8. s Heb 10. 5 7 t Ibid. vers. 9 10. u Revel. 7. 9. x Revel. 5. 9. y Esay 11. 2 z Mark 14. 33. Luk. 22. 44. a Heb. 5. 7. b Mar. 14. 35 36. c Heb. 10. 12. d Cantic. 8. 6. e Esay 33. 14. f Heb. 9. 14. g Ibid ver. 12. h Act. 20. 28. i 1 Cor. 2. 8. k Act. 3. 15. l Esay 53. 8. m Zach. 13. 7. with Matth. 26. 31. n 2 Sam. 18. 3. o Matth. 22. 43 44. p 1 Tim. 6. 15. Revel. 19. 16. q Rom. 9 5. r Matth. 5. 26. s 1 Cor. 13. 17. t Rom. 4. 25. u Ioh. 16. 10. x Dan. 9. 24. y Rom. 8. 33 34. z Ioh. 10. 17 18. a Ioh.
done himselfe alone It may be his burden being thus lightened the abilities that were left him for government were not altogether so great as the necessity of his former employment required them to have beene and in that regard what was given to his assistants might perhaps be said to be taken from him But we are sure the case was otherwise in him of whom now we speake unto whom b God did not thus give the spirit by measure And therefore although so many millions of beleivers do continually receive this c supply of the Spirit of Iesus Christ yet neither is that fountaine any way exhausted nor the plenitude of that well-spring of grace any whit empayred or diminished it being Gods pleasure d that in him should all fullnesse dwell and that e of his fulnesse all we should receive grace for grace that as in the naturall generation there is such a correspondence in all parts betwixt the begetter and the infant begotten that there is no member to be seen in the Father but there is the like answerably to be found in the Child although in a far lesse proportion so it falleth out in this spirituall that for every grace which in a most eminent manner is found in Christ a like grace will appeare in Gods childe although in a far inferiour degree similitudes likenesses being defined by the Logicians to be comparisons made in quality and not in quantity VVe are yet further to take it into our consideration that by thus enliving and fashioning us according to his owne Image Christs purpose was not to raise a seed unto himselfe dispersedly and distractedly but to f gather together in one the children of God that were scattered abroad yea and to g bring all unto one head by himselfe both them which are in heaven and them which are on the earth that as in the Tabernacle h the vaile divided between the holy place and the most holy but the curtains which covered them both were so coupled together with the taches that it might still i be one Tabernacle so the Church militant and triumphant typified thereby though distant as far the one from the other as Heaven is from Earth yet is made but one Tabernacle in Jesus Christ k in whom all the building fitly framed together groweth unto an holy temple in the Lord and in whom all of us are builded together for an habitation of God through the Spirit The bond of this mysticall union betwixt Christ and us as l elsewhere hath more fully been declared is on his part that m quickening Spirit which being in him as the Head is from thence diffused to the spirituall animation of all his members and on our part n Faith which is the prime act of life wrought in those who are capable of understanding by that same spirit Both wherof must be acknowledged to be of so high a nature that none could possibly by such ligatures knit up so admirable a body but he that was God Almighty And therefore although we did suppose such a man might be found who should perform the Law for us suffer the death that was due to our offence and overcome it yea and whose obedience and sufferings should be of such valve that it were sufficiett for the redemption of the whole world yet could it not be efficient to make us live by faith unlesse that Man had been able to send Gods spirit to apply the same unto us VVhich as no bare Man or any other Creature whatsoever can doe so for Faith we are taught by S. o Paul that it is the operation of God and a worke of his power even of that same power wherewith Christ himselfe was raised from the dead VVhich is the ground of that prayer of his that the p eyes of our understanding being enlightened we might know what is the exceeding greatnesse of his power to ms-ward who beleeve according to the working of his mighty power which he wrought in Christ when be raised him from the dead and set him at his own right hand in the heavenly places farre above all principality and power and might and every Name that is named not only in this world but also in that to come and hath put all things under his feet and gave him to be head over all things to the Church which is his body the fulnesse of him that filleth all in all Yet was it fit also that the Head should be of the same nature with the Body which is knit unto it and therefore that he should so be God as that he might partake of our Flesh likewise q For we are members of his body saith the same Apostle of his flesh and of his bones And r except ye eat the flesh of the Sonne of man saith our Saviour himselfe and drink his bloud ye have no life in you s He that eateth my flesh and drinketh my bloud dwelleth in me I in him declaring thereby first that by this mysticall and supernaturall union we are as truly conjoyned with him as the meat and drink we take is with us when by the ordinary worke of nature it is converted into our owne substance secondly that this conjunction is immediately made with his humane nature thirdly that the t Lamb slaine that is u Christ crucified hath by that death of his made his flesh broken and his bloud poured out for us upon the crosse to be fit food for the spirituall nourishment of our soules and the very well-spring from whence by the power of his God-head all life and grace is derived unto us Upon this ground it is that the Apostle telleth us that we x have boldnesse to enter into the Holiest by the bloud of Jesus by a new and living way which he hath consecrated for us through the vaile that is to say his flesh That as in the Tabernacle there was no passing from the Holy to the most Holy place but by the vaile so now there is no passage to be looked for from the Church Militant to the Church Triumphant but by the flesh of him who hath said of himselfe y I am the way the truth and the life no man commeth unto the father but by me Jacob in his dreame beheld z a ladder set upon the earth the top whereof reached to heaven and the Angels of God ascending and descending on it the Lord himself standing above it Of which vision none can give a better interpretation then he who was prefigured therein gave unto Nathanael a Hereafter you shall see heaven opened and the Angels of God ascending and descending upon the Son of man Whence we may well collect that the only meanes whereby God standing above and his Israel lying here below are conjoyned together and the only ladder whereby Heaven may be scaled by us is the Son of man The type of whose flesh the vaile
comfortable message unto the sonnes of men f Goe to my brethren and say unto them I ascend unto my Father and your Father and to my God and your God For as long as g hee is not ashamed to call us brethren h GOD is not ashamed to be called our GOD And his entring of our apparance in his own name and ours after this manner i Behold I and the children which God hath given mee is a motive strong enough to appease his Father and to turne his favourable countenance towards us as on the other side when we become unruly and prove Rebellious children no reproofe can be more forcible nor inducement so prevalent if there remaine any sparke of grace in in us to make us cast downe our weapons and yeeld than this k Doe ye thus requite the Lord O foolish people and unwise Is not he thy Father that hath bought thee and bought thee l not with corruptible things as silver and gold but with the precious bloud of his owne Son How dangerous a matter it is to be at ods with God old Ely sheweth by this maine argument m If one man sinne against another the Judge shall judge him but if a man sin against the Lord who shall plead or intreat for him and Job before him n He is not a man as I am that I should answer him and we should come together in judgement neither is there any Dayes-man or Vmpire betwixt us that might lay his hand upon us both If this generall should admit no manner of exception then were we in a wofull case and had cause to weep much more than Saint Iohn did in the Revelation when o none was found in heaven nor in earth nor under the earth that was able to open the booke which he saw in the right hand of him that sate upon the Throne neither to look thereon But as S. Iohn was wished there to refraine his weeping because p the Lion of the tribe of Iuda the root of David had prevailed to open the book and to loose the seven seales thereof so he himself else where giveth the like comfort unto all of us in this particular q If any man sin we have an Advocate with the Father Iesus Christ the righteous and he is a propitiation for our sins and not for ours only but also for the sins of the whole world For as r there is one God so is there one Mediatour between God and men the man Christ Iesus who gave himselfe a ransom for all and in discharge of this his office of Mediation as the only fit Umpire to take up this controversie was to lay his hand as well upon GOD the party so highly offended as upon Man the party so basely offending In things concerning God the Priesthood of our Mediatour is exercised s For every high Priest is taken from among men and ordained for men in things pertaining to God The parts of his Priestly Function are two Satisfaction and Intercession the former whereof giveth contentment to Gods Justice the latter solliciteth his Mercy for the application of this benefit to the children of God in particular Whereby it commeth to passe that God in t shewing mercy upon whom he will shew mercy is yet for his justice no looser being both u just and the justifier of him that beleeveth in Iesus By vertue of his Intercession our Mediatour x appeareth in the presence of God for us and y maketh request for us To this purpose the Apostle noteth in the fourth to the Hebrewes 1. That we have a great high Priest that is passed into the heavens Iesus the Sonne of God vers. 14. 2. that we have not an high Priest which cannot be touched with the feeling of our infirmities but was in all things tempted as wee are yet without sinne vers. 15. Betwixt the having of such and the not having of such an Intercessor betwixt the height of him in regard of the one and the lowlinesse in regard of his other nature standeth the comfort of the poore sinner He must be such a suitour as taketh our cause to heart and therefore z in all things it behoved him to be made like unto his brethren that he might be a mercifull and faithfull high Priest In which respect as it was needfull hee should partake with our flesh and bloud that he might be tenderly affected unto his brethren so likewise for the obtaining of so great a suit it behoved he should be most deare to God the Father and have so great an interest in him as he might alwayes be sure to be a heard in his requests who therefore could be no other but he of whom the Father testified from heaven b This is my beloved Sonne in whom I am well pleased It was fit our intercessor should be man like unto our selves that we might c boldly come to him and finde grace to help in time of need it was fit he should be God that he might boldly goe to the Father without any way disparaging him as being his d fellow and e equall But such was Gods love to justice and hatred to sinne that he would not have his justice swallowed up with mercy nor sinne pardoned without the making of fit reparation And therefore our Mediatour must not looke to procure for us a simple pardon without more adoe but must be a f propitiation for our sinnes and redeem us by fine and g ransome and so not only be the master of our requests to intreat the Lord for us but also take upon him the part of an h Advocate to plead full satisfaction made by himselfe as our i suretie unto all the debt wherewith we any way stood chargeable Now the Satisfaction which our surety bound himselfe to performe in our behalfe was of a double debt the principall and the accessory The principall debt is obedience to Gods most holy Law which man was bound to pay as a perpetuall tribute to his Creator although he had never sinned but being now by his owne default become bankrupt is not able to discharge in the least measure His surety therefore being to satisfie in his stead none will be found fit to undertake such a payment but he who is both God and Man Man it is fit he should be because Man was the party that by the Articles of the first Covenant was tied to this obedience and it was requisite that k As by one mans disobedience many were made sinners so by the obedience of one Man likewise many should be made righteous Againe if our Mediatour were only God he could have performed no obedience the Godhead being free from all manner of subjection and if he were a bare Man although he had beene as perfect as Adam in his integrity or the Angels themselves yet being left unto himselfe amidst all the temptations of Satan
his yearly rent which of it selfe would have been due although no default had been committed so the due payment of the yearly rent after the default hath been made is no sufficient satisfaction for the penalty already incurred Therefore our surety who standeth chargeable with all our debts as he maketh paiment for the one by his Active so must he make amends for the other by his Passive obedience he must first n suffer thē enter into his glory o For it became him for whom are all things and by whom are all things in bringing many sons unto glory to make the captain of their salvation perfect that is a perfect accomplisher of the work wch he had under takē through sufferings The Godhead is of that infinit perfection that it cannot possibly be subject to any passion He therefore that had no other nature but the Godhead could not pay such a debt as this the discharge whereof consisted in suffering and dying It was also fit that Gods justice should have bin satisfied in that nature which had transgressed and that the same nature should suffer the punishment that had committed the offence p For asmuch then as the children were partakers of flesh and blood he also himselfe likewise tooke part of the same that through death he might destroy him that had the power of death that is the Devill and deliver them who through feare of death were all their life time subject to bondage Such and so great was the love of God the Father towards us that q Hee spared not his owne Sonne but delivered him up for us all and so transcendent was the love of the Sonne of God towards the sonnes of men that he desired not to be spared but rather than they should lye under the power of death was of himselfe most willing to suffer death for them which seeing in that infinite nature which by eternall generation he received from his Father he could not doe he resolved in the appoynted time to take unto himselfe a Mother and out of her substance to have a body framed unto himselfe wherein he might r become obedient unto death even the death of the crosse for our redemption And therefore s when he commeth into the world he saith unto his Father A body hast thou fitted me Lo I come to doe thy will O God By the which will saith the t Apostle we are sanctified through the offering of the body of Jesus Christ once for all Thus we see it was necessary for the satisfaction of this debt that our Mediator should be Man but he that had no more in him than a Man could never be able to goe thorow with so great a worke For if there should be found a Man as righteous as Adam was at his first creation who would be content to suffer for the offence of others his suffering possibly might serve for the redemption of one soule it could be no sufficient ransome for those u innumerable multitudes that were to be x redeemed to GOD out of every kindred and tongue and people and nation Neither could any Man or Angell be able to hold out if a punishment equivalent to the endlesse sufferings of all the sinners in the world should at once be laid upon him Yea the very powers of Christ himselfe upon whom y the Spirit of might did rest were so shaken in this sharp encounter that he who was the most accomplisht patterne of all fortitude stood z sore amazed and a with strong crying and teares prayed that b if it were possible the hour might passe from him c This man therefore being to offer one sacrifice for sins for ever to the burning of that sacrifice he must not only bring the d coals of his love as strong as death and as ardent as the fire which hath a most vehement flame but he must adde thereunto those everlasting burnings also e even the flames of his most glorious Deity and therefore f through the eternall Spirit must he offer himselfe without spot unto God that hereby he might g obtaine for us an eternall redemption The bloud whereby the Church is purchased must be h Gods owne blood and to that end must i the Lord of glory be crucified k the Prince and author of life be killed he l whose eternall generation no man can declare be cut off out of the land of the living and the man that is Gods owne fellow be thus smitten according to that which God himselfe foretold by his Prophet m Awake O sword against my shepherd and against the man that is my fellow saith the Lord of hosts smite the shepherd and the sheep shall be scattered The people of Israell we reade did so value the life of David their King that they counted him to be worth n ten thousand of themselves how shall we then value the life of o Davids Lord p who is the blessed only Potentate the King of kings and Lord of lords It was indeed our nature that suffered but he that suffered in that nature q is over all God blessed for ever and for such a person to have suffered but one houre was more than if all other persons had suffered ten thousand millions of years But put case also that the life of any other singular man might be equivalent to all the lives of whole mankinde yet the laying down of that life would not be sufficient to doe the deed unlesse he that had power to lay it down had power likewise to take it up again For to be detained alwayes in that prison r from whence there is no comming out before the payment of the uttermost farthing is to lie alwaies under execution and so to disanull quite the plea of that full paymēt of the debt wherein our surety stood engaged for us And therefore the Apostle upon that ground doth rightly conclude that s if Christ be not raised our faith is vaine we are yet in our sinnes and consequently that as he must be t delivered to death for our offences so he must be raised again for our justification Yea our Saviour himselfe knowing full well what he was to undergoe for our sakes told us before hand that the Comforter whom he would send unto us should u convince the world that is fully satisfie the consciences of the sonnes of men concerning that x everlasting righteousnesse which was to be brought in by him upon this very ground Because I goe to my Father and ye see me no more For if he had broken prison and made an escape the payment of the debt which as our surety he took upon himselfe being not yet satisfied he should have been seene here againe Heaven would not have held him more then Paradise did Adam after he had fallen into Gods debt and danger But our Saviour raising himselfe from