our Mediator a Faithfull Mercifull Potent Permaneant Present Mediatour what remains then but that having so many and great Incouragements we make use of his mediation coming unto God by him And that Boldly viz. with an awfull boldnesse Thus doe Suppliants come unto their Prince Come boldly to God through him making use of his Mediation having some speciall favourite to their freind standing at his right hand they come with an awfull confidence awed with the Majesty of the Prince but confident in the presence and prevalency of that their Mediatour And thus come wee to the throne of grace in an holy aw of the Majesty of God but with an holy confidence of this our Mediator Thus make we use of his mediation And this doe wee both for our selves and others 1 For our selves For our selves begging renewed pardons for our daily sinnes suing them out in his name presenting our daily wants begging that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that continuall supply of the Spirit with all other blessings requisite and convenient the dispencing wherof is committed to this our Mediator Thus make suit for ourselves 2. For others And in like manner for others For the Church of God for all who desire or stand in need of our prayers This the Apostle presseth in the entrance into this chapter I exhort that supplications prayers intercessions c. be made for all men And this he exciteth to upon this ground among others For there is one Mediatour betwixt God and men the Man Christ Jesus one who Intercedeth in the behalfe of such Intercessours ready to receive and present their Petitions on whose behalfe soever presented unto God his Father And thus have I at length through a gracious conduct finished the former of these conclusions which informs us that Jesus Christ is Mediator betwixt God and men Come we now to the later in the handling whereof I shall be very concise having already dispatched what I aimed at when I took this Text in hand Doctrine 2. The Man Christ Jesus is the onely Mediator betwixt God and men Christ the only Mediator So much is clearly insinuated by the Apostle here in the Text There is One Mediator One and but one So are we to understand this Particle here Calvin ad loc Exclusively As in the former part of the verse There is one God One and but One. So in this later There is one Mediator one and but one Pointing out Jesus Christ but excluding all others from sharing with him in this office So it is looked upon not onely by Protestant but also by some of the most ingenuous of the Romish Expositours Estius ad loc And thus it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 There is One and onely one Mediator betwixt God and men the man Christ Jesus Typified by Moses and Aaron Exod. 14.2 So much was not obscurely shadowed out in that pair of typical mediators under the law Moses and Aaron At the giving of the Law Moses was alone with God in the mount The Prohibition was expresse No man shall come up with thee Ex. 34.2 3. Then there was no Mediator betwixt God and the people but he The Law was given 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the hand of a Mediatour viz. Moses Gal. 3.19 In like manner Aaron and the High Priests successively after him when they went into the holy Place to present the blood of the Sacrifice before the Lord for the errours of the people which they did once every year they went in alone Heb. 9.7 Into the second tabernacle went the High Priest alone Herein both shadowing out this great and Archetypall Mediatour the Lord Jesus who is the alone Mediatour betwixt God and men A truth sufficiently confirmed by Christ's own attestation John 14.6 Confirmed by Scripture I am the way saith he the truth and the life Jesus Christ is the way whereby men come unto God to have union and communion with him here and hereafter So he is and that not onely Exemplariter as Grotius blancheth it Grotius Com. in John 14.6 in regard of his Example by the imitation whereof men come to heaven but also Efficienter in regard of his Mediation his Satisfaction and Intercession He it is who hath laid out unto us and paved for us a new and living way to God by his own meritorious blood Heb. 10.20 which he keepeth open by his continued Intercession Thus is he the way and the onely way So it followeth No man cometh unto the Father but by me John 14.6 Into the Holy of holies there was but one way no more is there into the Heaven of Heavens And that is by Jesus Christ his Mediation his Satisfaction his Advocation To the same purpose is that other Text John 10.9 where our Saviour seteth forth the same Truth though under a different similitude I am the door by me if any man enter he shall be saved Men enter into a house by the door and thus do we enter into Heaven by our prayers now and persons hereafter even by and through Jesus Christ and only through him who is the alone Mediatour betwixt God and man By Arguments That he is so may further be confirmed by divers Arguments which evince this Truth Arg. 1. This Mediatour must be a middle person betwixt both Arg. 1. The Mediatour betwixt God and men must be a middle Person having an interest in both parties partaking of both natures He must be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 both God and man otherwise he cannot be capable of doing and performing all mutuall offices betwixt them But this is proper and peculiar onely to Jesus Christ Arg. 2. He must be a righteous person Aug. l. 2. contra Epist Parmen cap. 8. Arg. 2. The Mediatour betwixt God and men must be an innocent a righteous person one that needeth none to mediate or intercede for himselfe So Augustine hath rightly determined it Pro quo nullus interpellat sed ipse pro omnibus hic unus verúsque Mediator est He that intercedes for all but needeth none to intercede for him he is the true and onely Mediatour Now such a one is Jesus Christ and onely he As for all other of the Sons of men being sinners by nature they stand in need of a Mediatour to reconcile them to God and to intercede for them Only Christ is such an High Priest as the Apostle speaketh of Heb. 7.25 One that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Holy harmless undefiled separated from sinners And therefore the only true Mediator Arg. 3. Christ onely able to perform the Office of a Mediatour Arg. 3. Again He onely is able to perform the office do the work of a Mediatour betwixt God and men None able to satisfie the Justice of God but he none able to pay an infinite price for an infinite guilt to an infinite Justice but that infinite person who being man was more then man God and man None
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 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 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 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 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
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 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 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 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 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 do if he shall come and abide here upon earth for a thousand years together as some imagine for he cannot in his Humane Nature appear both in Heaven and Earth at the same time all that time Heaven must be without an Agent without an Intercessour Which of what consequence it would be let it be considerd by those who are wedded to that opinion To go on Christ performeth the offices of a Lidger Ambassador in Heaven for his people on earth Christ appeareth in the presence of God interceding for us as an Agent as a Lidger-Ambassadour And very fitly may he be so called in as much as he performeth the like offices for us in Heaven that a Lidger-Ambassadour doth for those whom he represents upon Earth Of those offices I might reckon up divers I shall only single out three or four of them and those of the most obvious ones The chiefe worke and service of a State-Agent or Lidger-Ambassadour is as I apprehend it 1. To continue Peace and Unity 2dly To maintain Intercourse and Correspondency 3dly To reconcile and compose Emergent Differences And 4thly To procure the welfare of the State which he negotiates for And all these doth Jesus Christ our Mediatour performe on the behalfe of those for whom he appeareth in Heaven 1. Maintaining their peace 1. He continueth their Peace This do Lidgers So long as they continue and keep residence in a Kingdom and appear as Agents in the presence of the Prince with whom they negotiate so long the Confederation the League standeth firm and sure Like benefit have all beleevers by Christs appearing in the presence of God for them Thereby the League and Covenant betwixt God and them is continued and their Peace maintained So much the Apostle insinuateth Ephes 2.14 where speaking of Christ he saith he is our Peace id est the Authour of it of our Peace with God and that as the Purchaser and procurer so the Maintainer of it The one by his Death the other by his Intercession To the same purpose is that of the same Apostle Rom. 5.1 where he saith that Being justified by Faith we have peace with God through our Lord Jesus Christ Christ sitting at the right hand of God his Father as God and Man he maintaineth the Union betwixt God and Man So long as Christ appeareth in heaven there shall be peace for all beleevers upon Earth 2. As he preserveth Peace so he maintaineth intercourse betwixt God and them 2 Maintaining intercourse betwixt God and them This doth a State Agent so long as he resides in a Kingdome and appeareth before the Prince he keepeth Trade and Traffick open and free Like benefit have beleevers upon the Earth by Christs residing and appearing in heaven Hereby they have Intercourse and Communion with God So the Apostle setteth it down Romans 5.2 By whom also we have accesse in to this grace wherein we stand So againe Ephes 2.18 By him we both Jewes and Gentiles have an accesse unto the Father And again Ephes 3.12 In whom we have boldnesse or Liberty and Accesse with confidence by the faith of him In all which three places the word rendred Accesse is one and the same 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And it properly signifieth a Manuduction or leading by the hand Alluding saith Estius to the Custome in Princes Courts where none may come into the Presence Chamber unlesse they be led and brought in by some Favorite or Courtier Thus none have accesse into the presence of God unlesse they be brought in by this Favorite of Heaven the Lord Jesus whose office it is to bring men unto God as S. Peter hath it 1. Pet. 3.18 where stil the word is the same 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that he might lead or conduct us to God This benefit have all beleevers by and through Christ They have a free intercourse in Heaven so as they may come into the presence of God upon all occasions They come unto God by him Heb. 7.25 They have liberty or Boldnesse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to enter into the Holiest by the Blood of Jesus By that new and living way which he hath consecrated for them Hebrews 10.19 20. Hither may they come and that boldly Seeing then that we have an High-Priest that is passed into the Heavens Jesus the Son of God c. Let us therfore come with boldnesse to the throne of Grace that we may obtaine Mercy and finde Grace to help in time of need Hebrews 4.14 16. Thus Jesus Christ appearing in the presence of God for us not only continueth our peace but maintaines our intercourse and Communion with God 3. And 3ly he reconcileth and taketh up Emergent differences 3 Taking up emergent differences Such differences frequently arise betwixt confederate Princes and States In which case the Agents interpose for the composing of them that so they may not tend to a breach of the League betwixt them And the like office doth Jesus Christ our Agent in Heaven performe for his people upon Earth They through weaknesse and infirmity are subject to manifold failings and Errours which render them obnoxious to Gods just displeasure Which if not looked to might tend to the breach of the Covenant betwixt him and them But here Jesus Christ interposeth making intercessions for the Transgressours as you have it in that place forealledged Isaiah 53. last This did the High-Priest under the Law as the Apostle informes us Heb. 9.7 He went into the second tabernacle the Holy of Holies once every year not without blood which he offered for himself and for the Errours of the people A type of Christ and his Intercession He being entred into the Holy of Holies the Heaven of Heavens there presenting his blood the merit of his death unto God his Father he maketh Intercession for those 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Errours of his people Those sins which they are daily subject to fall into through the infirmity of the Flesh so taking up the difference which they make betwixt God and them so as they do not proceed to a Breach of Covenant Fourthly and lastly He procureth their welfare 4. Procuring their welfare So doth a faithfull Agent of the people of
to let and hinder the exceeding of somewhat which is betwixt them Others Conciliator a Reconciler one that procureth Love or Agreement betwixt two or more who were strangers or Enemies each to other Not to trouble you with these triviall differences The word properly signifieth as our translation renders it Mediatour A Mediatour a Middler a Middle person that dealeth betwixt two others This for the Word 2. For the Thing 2. Of the Thing How and in what respect is Christ said to be a Mediatour To this I answer in the generall He is a middle person dealing betwixt God and man More particularly and fully Christ a Mediatour in a twofold respect He may be said to be a Mediatour in a twofold respect 1. In respect of his Person 2. In respect of his office In respect of his Person he is a middle person betwixt God and man In respect of his office Tileni Syntagma de Officio Chricti §. 39. Corn. à Lap. ad Textum he is a middle person dealing betwixt God and man The former of these Bellarmine first and after him some others call Mediatio substantialis a substantiall Mediation The later Mediatio 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an operative Mediation Which Distinction Chamier Panstratia de Christo Mediatore however as Chamier noteth upon it it be a new-coined one not to be found among the Ancients and possibly may be abused by the mis-application of it as it is by Bellarmine himselfe yet in it selfe it is Orthodox serving not unfitly to explain unto us this great and usefull Doctrine I shall deal with these branches severally 1. In respect of his Person God-Man 1. He is a Mediatour in respect of his Person A middle Person betwixt God and Man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So may he well be called in as much as he participates of both Natures being 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God and Man God-man Such a Mediatour ought to be one that hath interest in both parties And such is the Lord Jesus One that hath interest in both Natures the God-head and the Man-hood Evinced by Scripture For this Scripture is expresse and cleare to those that will not shut their eyes against the light What else can we make of that known place of our Apostle in the 3d chapter of this Epistle Magnum est pietatis mysterium quod manifestatum est in carne V. Lat. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Grot. ad loc Qui ipse alibi aliter locum citat sc Jo. 1.14 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ver 16. God was manifested in the flesh Not the Mystery of Godlinesse So indeed the Vulgar Latine rendereth it and so Grotius would have it leaving out the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God which saith he Hincmarus informs him was added by the Nestorians and Erasmus conjectures was put in against the Arians Great is the mystery of Godlinesse which was manifested in the flesh viz. by Christ and his Apostles weak mortall men But God was manifested in the flesh which word God Beza more rightly conceives was in some Copies expunged by those who denyed the Divinity of Christ Vide Bezam in Graec. Annot. ad locum fusè or the Vnion of the two Natures As for the former reading and exposition as Beza rightly observes upon it it is inconsistent with that which followeth in the verse To let passe other passages How can it be said of the Mystery of Godlinesse what we find in the close of that verse that it was received up into Glory Certainely this cannot be applied unto any other thing but the Person of Christ even God manifested in the flesh I am not ignorant how Grotius goeth about to elude that Allegation The Mystery of Godlinesse Gloriosè admodùm exaltatum est nempè quià multo majorem attulit sanctitatem quà m ulla antehac dogmata Grot. Annot ad loc the Gospel saith he may be said to be Exalted in Glory in as much as it brought in greater sanctity into the world then any other Doctrine before it had done But the word in the Originall is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which properly signifieth as Beza renders it Sursum receptus est Received or taken up Which the Evangelist Saint Luke applieth unto Christ Acts 1.2 and ver 22. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he was taken up The evidence is cleare to those that will not Festucam quaerere as he spake seek strawes to put out their owne eyes withall That passage of the Apostle is a description of the Messiah God manifested in the flesh God i. e. the eternall Son of God the second Person in the blessed Trinity being God coessentiall and coequall with his Father He was manifested in the flesh by assuming the humane nature into a personall union with the divine To the same purpose is that other obvious Text of St John Joh. 1.14 The Word was made flesh The Word of which he saith in the first verse that it was with God and was God The increated essential Word the second Person in the blessed Trinity it was made flesh viz. by taking the nature of a man into such a personal union with his Godhead Thus was the Messiah both God and Man two natures in one Person Truly God and truly Man Christ truly Man Truly Man For that were there no other Text in Scripture to assert it this one which we have now in hand would put it out of doubt There is one Mediatour betwixt God and men the Man Christ Jesus As truly God If there be any question it must be about his Godhead That the Arians of former and the Socinians of later times have not onely questioned but denied And for countenance of that their damnable Heresie amongst other Texts of Scripture they take hold of this we have now in hand There is one Mediatour betwixt God and men the Man Christ Jesus The Godhead of Christ evinced by Scripture Testimony But for this also Scripture speaketh as fully as expresly as for the former Testimonies are obvious In the old Testament Isa 9.6 The Prophet speaking of the Messiah he calleth him the mighty God El Gibbor El being one of the names of God More clearly the Prophet Jeremie Jer. 23.6 This is the name whereby he shall be called The Lord our Righteousnesse Jehovah Tzidkeu Jehovah our Righteousnesse A name proper unto God as the Jewes acknowledge not so communicable to any creature In the New Testament Acts 20.28 Paul chargeth the Elders at Ephesus that they should feed the Church of God which he hath purchased with his blood The Church of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the Lord. So indeed Grotius would evade it telling us of some Greek Copies that so read it True Beza instanceth in five of them In quinque Exemplaribus logitur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Beza ad loc Hunc locum eludere frustrà conati sunt Ariani Bez. Gr.
gave his life a Ransome Mat. 20.28 Whom God hath set forth to be a Propitiation through faith in his blood Rom. 3.25 In whom we have Redemption through his Blood the forgiveness of sins Ephes 1.7 Ye are redeemed with the Blood of Jesus Christ 1 Pet. 1.19 Thou wast slain and hast redeemed us to God by thy Blood Rev. 5.9 Places are numerous which give attestation to this truth Were there no other those last words of our Saviour were sufficient John 19.30 Consummatum est It is finished What was finished Why the great Work of Redemption for which he came into the World That was not only inchoated begun but consummated perfected there His Passion was not only a Praeludium a Preparation to this work but even the accomplishment of it There was this great benefit of Remission of sins merited purchased There wanted nothing but the Application of that merit to the persons of God's Elect to the making it effectuall unto them for their Justification Otherwise the work it self was compleat perfect By one offering he hath perfected for ever them that are sanctified Heb. 9.14 To this Truth this our Apostle in this Epistle to the Hebrewes speaketh so fully so clearly as we shall not need to seek elsewhere for evidence Cap. 1.3 Christ is said to have purged our sins by himselfe i. e. by the offering of himselfe before he sat down on the right hand of the Majesty on high before his entrance into Heaven Cap. 9. ver 12. he is said to have entred into the holy place that is Heaven By his own Blood having obtained Eternall Redemption for us viz. by the shedding of that blood Here in this 26th verse which I am now discoursing upon he is said to put away sin by the Sacrifice of himselfe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which word properly signifieth a Sacrifice slain as Grotius observes from that place of Saint John John 10.10 where the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies to sacrifice is used simply for to kill The thiefe cometh not but to steale and to kill 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Now Christ was slain upon the Altar of the Crosse and there was he sacrificed And by that Sacrifice he took away sin not onely the power of it as the Socinian would have it but the Guilt and Punishment of it This is that as I said which is here properly and principally intended as being the immediate fruit of this Sacrifice The explating and taking away sin in reference to the Guilt of it abolishing the Obligation of sin so as it shall not bind the believer over unto condemnation This is that which Christ hath done for us And this he hath done by that Sacrifice as our Surety First taking our sins upon him Which he did as a Surety for his Elect. and then taking them away Both these are comprehended in that one word which we meet with in the last verse of this Chapter Christ was once offered saith the Apostle to bear the sins of many 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith the Originall a full and emphaticall word signifying not only to bear but also to bear away And both these hath Christ done by our sins Behold the Lamb of God that taketh away the sins of the world saith the Baptist of Christ John 1.29 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word signifieth both Ferens and Auferens bearing them and bearing them away Both these did the Scape-goat under the Law as you may see Lev. 16.21 22. The High Priest laying the iniquities of the people upon the head of that Goat it beareth them upon it and beareth them away out of sight Thus hath the Lord Jesus of whom that Goat was a Type he having the sins the iniquities of his Elect laid upon him by God his Father as the Prophet Isai hath it in the place forenamed Isai 53.6 he beareth them as you have it in the last verse there And bearing them he took them away 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That is the word which St Peter also maketh use of 1 Pet. 2.24 He bare our sins in his Body upon the Tree The word saith Beza Beza Gr. Annot ad loc writing upon that place it properly signifieth Attollere or sursùm ferre to take and carry up So the Syriack there rendreth it as he observes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Bajulavit sursum tulit He bare our sins and carried them up This hath Jesus Christ done for us He hath born our sins and carried them up viz. up upon his Crosse there to make satisfaction for them according to that of the Apostle Colos 2.14 where he speaketh of Christ's nayling the Hand-writing of Ordinances unto his Crosse and so taking it out of the way Thus hath Christ by the sacrifice of himselfe taken away the sins of all that beleeve on him Expiating them Purging them That is the expression which this our Apostle elsewhere maketh use of viz. chap. 1.3 where speaking of Christ he tels us that he hath by himselfe purged our sins And Saint John maketh use of the same word 1 John 1.7 The blood of Jesus Christ purgeth or cleanseth us from all sin Give me leave to take hold of the skirt of that expression we may learne somewhat from it which may conduce not a little to the clearing of the point in hand touching Christs taking away our sins by the sacrifice of himselfe To which end I shall enquire Que. How is Christ there said to purge our sins Quest How Christ is said to purge our sins Ans Answ Nor only declaratively but effectually I answer Not only Declaratively as Socinus would have it declaring the sins of beleevers to be purged upon their Repentance That is but a miserable evasion So it must needs appear to him that looketh upon the former of those Texts with an impartiall and unprejudicated eye where it is not said that Christ declared a Purgation of sins but he made it So the Originall hath it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 purgatione factâ having made a Purgation And that by himself 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not declaring what his Father had done or would do but what Christ himselfe had done Quest But what Purgation is it that is there spoken of whether from the Power or Guilt of sin Quest Whether Christ purgeth onely from power and not also from guilt Ans Answ Socinian evasion Dr. L. in Heb. 1.18 Vide Grot. de Satisfact c. 7. Expiation how understood by the Socinian Here Socinians being put by the former shift some of them make for this Christ is said to Expiate and purge our sins say they in as much he succoureth us in our Tentations and so preventeth sin in us This is all which those of that way mean when they speak of Christs expiation which they in word acknowledge but in truth deny they refer it only to sins to come not to sins past And understand it only of the destruction or
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 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 10th 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 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 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 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 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
of ver 17. miraculous works wrought by the power of God for the confirming of their Doctrine And of such use were those unparalell'd works wrought by Christ himself They were a strong confirmation to his word carrying with them a strong conviction leaving unbelievers without excuse and aggravating their Infidelity So our Saviour presseth it upon the Jews in that place fore-named Joh. 15.24 If I had not done among them the works which no man did they had not had sin They might then have had some plea some excuse for their Infidelity their rejecting him and his doctrine How ever their sin had not been so hainous as now it was This Testimony added to the former rendred their infidelity both inexcusable and damnable Thirdly By his Blood 3. By his Blood Thus he also confirmed his Doctrine taking his death upon it sealing the Covenant with his Blood Thus were Covenants anciently ratified and confirmed by Sacrifices Psal 50.5 with Blood Thus was that Old Covenant made betwixt God and his people as I shewed you even now with the sprinkling of Blood Exod. 24.8 And Moses took the Blood The Old Covenant made with Blood and sprinkled it on the people and said Behold the Blood of the Covenāt which the Lord hath made with you In imitation wherof the Heathens afterwards made their Covenants after the same manner Thence came the word Sanctio a Sanction as some conceive it à Sanguine from Blood which was used in the making of it A mystical ceremony betokening the constancy and stability required in keeping of the Covenant specially Covenants made with God which ought to be even to the shedding of blood loss of life As our new Annotation explains it in the place last named Or as others importing a Commination Grot. Com. in Mat. 26.18 or execration against him that should violate such a Covenant viz. that his blood should be shed after the same manner Even as the story tels us of Saul 1 Sam. 11. Engaging the people to a just revenge of that reproachful affront offered by Nahash the Ammonite to the men of Jabesh-Gilead when he required them to put out their right eyes before he would make a covenant with them He took a yoake of oxen saith ver 7. and hewed them in pieces and sent them through all the Coasts of Israel by the hand of the Messengers saying Whoseever cometh not forth after Saul after Samuel so shall it be done unto his oxen viz. they should be hewed in pieces after the like manner The like signification probably there was in this Ceremony of blood used in covenants to intimate what they deserved who should violate them viz. to have their blood shed Thus was that old Covenant made And thus was this new Covenant So is the new Covenant made It was ratified after the like manner with blood Only with this difference That was confirmed with the blood of Beasts this with the Blood of the Mediator as the Apostle observeth it Heb. 9.12 c. To this end among other it was that Jesus Christ shed his Blood upon the Cross for the ratifying that Covenant wherof he was the Mediator So much we may learn from himselfe Mat. 26.28 where in the Celebration of his last Supper taking the Cup into his hands which was a Sacrament of his blood afterward to be shed upon the Crosse This saith he is my blood in the new Testament or Covenant And thus elsewhere we finde the Blood of Christ called the Blood of the Covenant So you have it Zach. 9.11 where the Prophet speaking of those deliverances Temporall and Spirituall which poor captives should receive by the Messiah As for thee saith he by the blood of thy Covenant I have sent thy prisoners out of the pit where is no water That Blood of the Covenant was the Blood of the Messiah whose Covenant is by Blood as the margin there readeth that place And so again Heb. 10.29 and 13.20 the Apostle speaking of the Blood of Christ he calleth it the Blood of the Covenant the Everlasting Covenant id est the Blood of Christ wherby the new Covenant was ratified and confirmed So it was and that both on our part and Gods part On our part in the wayes aforesaid minding us how stable we ought to be in the Covenant of our God how we ought to resist even unto Blood if God call us to it striving against sin Heb. 12.4 And what we shall deserve in case we shall violate that Covenant On Gods part assuring us of the performance of the Covenant Which last I conceive without any prejudice to what hath been already said may be looked upon as most properly and peculiarly intended by the Apostle in that place forealledged Heb. 7.22 where he calleth Christ the Surety of this better Covenant Pareus Com. ad loc viz. Quia novum foedus sanguine morte suâ obsignavit as Pareus explains it Because he hath sealed the New-Covenant with his Blood taking his death upon it Therby assuring unto beleevers the performance of all those promises which he had made to them in the name of God his Father Here is a third Insurance 4. The fourth and last is the Spirit 4. By his Spirit This is yet a further witness So Saint John maketh it in that known but obscure place 1 John 5.8 There are three that bear witnesse in Earth the Spirit and Water and Blood What he means there by water and Blood I have shewen you before from the sixth verse which I fell with by the way By the one is understood the benefit of Justification purchased by the blood of Christ By the other of sanctification an effect of his Spirit which is compared to water for the cleansing purifying qualitie of it Now to these the Apostle joyns also the Spirit as giving yet a further Testimony It is the Spirit that beareth witnesse saith the sixth verse there Not but that the Blood and the water bear witnesse also The Blood of Christ shed upon the Crosse and sprinkled upon the Conscience of the Beleever that sealeth up the Covenant to him And so doth the work of Grace the work of Sanctification wrought in the heart by the Spirit But besides this there is yet another witness which is the witnesse of the spirit viz. an Immediate work of the same spirit of Christ sealing up the covenant of grace unto the soul and conscience of a beleever assuring and perswading him of Gods performance of the conditions of his part The witness of the Spirit what This is the witnesse which the Apostle spea of in that known place Rom. 8.16 The spirit it selfe beareth witnesse with our spirits that we are the children of God The spirit beareth witnesse concerning our Adoption with our Spirit or to our Spirit the Original wil bear either 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And this it doth not only mediately by the work of it by making a real and
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 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 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 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 2ly 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. 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 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 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 3ly 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 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 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 St 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 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
men which being God's peculiar as Scripture appropriats it Thou even thou onely knowest the hearts of the children of men 1 King 8.39 I the Lord search the heart Jer. 17.10 cannot be communicated to any creature in earth or heaven Upon this account we receive this Doctrine of the Chruch of Rome which directs us to other Mediatours besides this one the Lord Jesus which they do even as those Hereticks in the Apostles time did under a shew of humility It is too high presumption say they to come unto Christ immediately without the intervention of some other intermediate Mediatours Not so say we seeing Christ inviteth nay commandeth us to come unto himself upon all occasions Come unto me ye that are weary and heavy laden Mat. 11.28 So again Joh. 7.37 If any man thirst let him come unto me not go to the streams and rivulets but to the fountain Now to hearken to this Invitation and to obey this command can be no presumption nay not to do it out of what principle soever it be wil be found not a little derogatory unto Christ and this office of his as if he were not a compleat and sufficient Mediatour or as if there were not by this new and living way a free accesse unto him and unto God by him Vse 2. Instruction Know we no other Mediatours Not of Redemption Vide Chamier Panstrat de Mediatore lib. 8. cap. 1. sec 6. Away then with all these dreams and fancies As for us to close up all with a word of Instruction or Exhortation Know we this Mediatour and no other but him no other Mediatour of Redemption This also Papists may be charged to do whilest they cry up the merits of Saints daring to present them unto God begging remission of sins grace and mercy for by and through them What is this but to make them Mediatours of Redemption as sharing with Christ in the work of Satisfaction For us take we up the resolution of that dying Cardinall Bellarmine I mean who not daring to dye in that faith wherein he had lived and for which he had so eagerly contended professed to repose his confidence Totam in solâ wholly and alonely in the mercy of God and merits of Jesus Christ As for our own merits or the merits of any other renounce them disclaime them trample upon them Knowing who it is whom God hath designed and appointed to be our Mediatour even the Man Christ Jesus know we none but him To him give all the Prophets witnesse that through his Name whosoever believeth on him shall receive remission of sins Acts 10.43 And to him let every of us give a reall Testimony by receiving him and resting upon him as our alone Saviour and Redeemer that so through the All-sufficiency of his merit applied unto us by and through faith we may obtain Remission of sins and Reconciliation with God This is an honour which is peculiar unto Jesus Christ let not us go about to rob him of it by making others sharers and partakers with him in it Know we no other Mediatour of Redemption Nor yet of Intercession Nor yet of Intercession As for Saints and Angels let Papists cry up them and cry unto them For us let us in this case say of them as the Heathen once did of his Petigods Contemno minutos istos Deos modò Jovem propitium habeam So long as he had his Jupiter to friend as for them he regarded them not Thus so long as we may have our Jesus propitious to us let others make use of Saints and Angels that will Let us ever have recourse to him and to God by him As for other Mediatours we may cry unto them and they not hear as it was with that man in the Gospel who came at midnight to his neighbours house to borrow bread for the entertaining of his unexpected guest it is Augustines observation August de temp and it is a witty one he found the whole Family asleep Nullus de janitoribus respondet None of the Porters none of the Servants none of the Children make him any answer Onely the Master of the house he heareth he openeth and gave him that which he came for Thus men may knock long enough at the gates of heaven before they receive any answer whether from Angels or Saints Gods Servants or Children Onely the Lord Jesus the Master of the family he neither slumbers nor sleepes And therefore to him direct we our prayers Ever making use of the Mediation of this our Mediator Coming unto him and to God by him In both making use of that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that holy confidence and boldnesse which he hath purchased for us by his blood So coming now shal our persons prayers prayses all other our Services find a gracious acceptance with God his Father and our Father To whom with Son and Holy Ghost be Praise Honour and Glory now and for ever Amen FINIS Mystical Implantation OR The great Gospel Mystery of the Christian's UNION and COMMUNION with and CONFORMITY TO JESUS CHRIST Both In His DEATH And RESURRECTION Opened and Applyed As it was lately delivered to the Church of God at great Yarmouth By JOHN BRINSLEY Minister of the Gospel and Preacher to that Incorporation 1 COR. 2.2 I determined not to know any thing among you save Jesus Christ and him crucified PHIL. 3.10 That I may know him and the vertue of his Resurrection c. LONDON Printed by T. Maxey for Ralph Smith at the Bible in Cornhil neer the Royal Exchange 1652. To all that love the Lord Jesus Christ in sincerity Specially THOSE in the Town of Great YARMOUTH GRACE and PEACE Much esteemed in the Lord I Have heretofore put into Your Hands some few and small Treatises the leaves whereof were of like use with those of the Tree of Life in the midst of the New Jerusalem Revel 22.2 serving to heale the Nations to cure some of those spirituall Distempers which in these times of common contagion have broke in upon the Body of this Church in many parts of it both infecting and indangering of it Here I present you with a taste of some of the Fruits of the same Tree some of the Benefits issuing to the Beleever from Jesus Christ A Subject which my own soul hath fed upon not without inward Complacencie and contentment My hopes are you shall finde the like in the perusall of this Tractate which is now made publick as for the furtherance of the work of Grace in you so to let the World know that in the course of my Ministry I have not made Controversie my Work Onely I have now and then dealt with it as the Physician doth with his Medicines and God with his Tryals which they make use of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Pet. 1.6 when and where need is Well had it been for the Church of God in this Nation had there never been occasion for me or any other to have