a compleat Mediator shewed in five particulars 249 Mediators of Redemption Intercession a Romish distinction 263 To a Mediator of Intercession two things requisite neither of which agreeth to Saints or Angels 266 To us but one Mediator 270 Christ Mediator as God-Man 212 Christ the only Mediator 254 Moses and others how called Mediators 258 Whether Saints or Angels be Mediators ibid. Mediation of Christ a spring of consolation 228 Mediation of Christ to be made use of 253 The Mercy of God how consistent with Christs Satisfaction 129 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word opened 6 7 Christ a Middle person betwixt God and Man 8 Millenaries refuted 90 161 N WHy Christ must partake of both Natures 19 According to what Nature Christ is Mediator 203 The concurrence of the two Natures in the work of Christ's Mediatorship explained 220 O WHether a party offended may be a Mediator 211 Christ offered up himself how 87 Christ a Mediator by Office 20 The Office of Mediator how conferred upon him 33 P WHether God could not have pardoned sin freely without any Satisfaction 131 Christians ought to be Peace-makers onely in God's way 31 32 Perseverance of Saints undertaken for by Christ 143 The death of Christ a true Price or Counterprice 80 Promises of Remission and Salvati-upon the Conditions of Repentance and new Obedience how to be understood 109 Promises assured by Christ viz by his Word Works Blood Spirit 145 c. Properties of God agreeing to Christ 13 c. Christ the Propitiation for our sins the word and thing explained 85 c. Christ a protector to his people 186 Christ a provider for his people 187 Christ purgeth our sins how 97 Christ purgeth not onely from power but guilt 98 How Christ is said to put away sin 91 R CHrist a Ransome for us word and thing explained 76 God forgiveth sin without any recompence 128 Reconciliation the great businesse of Christ 21 Reconciliation what it imports ibid. To be reconciled to one the phrase expounded 24 82 Reconciliation by Christ mutuall 23 Reconciliation on Gods part 25 83 Reconciliation on Mans part 27 Reconciliation a blessed work 28 Christ being a Mediator of reconciliation a pattern for our imitation 30 Reconciliation betwixt God and man how effected 46 The way and means of Reconciliation imparted in the Gospel 53 Christ the meritorious cause of reconciliation 81 The same way of reconciliation under the old Testament and under the new 111 Comfort to such as desire reconciliation with God 228 A threefold relation betwixt Christ and the Beleever viz. Naturall Mysticall Voluntary 115 Whether a man may remit what hee pleaseth of his own tight 133 God cannot part with his right though man may 134 Christ the rewarder of his people 195 S THe Sacrifice of Christ was offered upon Earth not in Heaven 92 By this Sacrifice Christ putteth away sin 93 Satisfaction of Christ the word not mentioned in Scripture 61 Satisfaction of Christ evinced by Scripture Testimonies in the Old Testament and New 63 72 The Death of Christ how satisfactory 81 Whether God could not have found out some other way of Satisfaction then by the death of his Son 134 Why God put the salvation of man upon this way of satisfaction 135 In the Satisfaction of Christ there is a joynt manifestation of God's Justice and Mercy 137 The Scape-goat a type of Christ 96 Sealing what signified by it and how Christ is said to be sealed 41 Christians may be confident but not secure 235 Socinian doctrine about the suffering of Christ explained and confuted 79 Socinian Objections against Christs Satisfaction answered 105 Christ a Solicitor for his people 172 Christ the Son of God how 12 Speculum Divinum a School fancie 268 Christ no stranger to those for whom he suffered and satisfied 115 116 Christ suffered for us not only for our Good but in our stead 72 In the sufferings of Christ no Cruelty 130 Christ a Surety betwixt God and Man 56 79 A Surety what 58 Christ a mutual Surety ibid. Christ a Surety on mans part by way of Satisfaction 59 Christ a Surety on mans part by way of Caution 139 Christ a Surety on Gods part to man 144 T CHrist taketh our sins upon him and taketh them away 95 Comfort against Tentations 236 Truth of God in his Threatnings Promises how consistent with Christs Satisfaction 106 109 W. COmfort against wants temporall and spirituall 237 Witnesse of the Spirit what 152 Divine works viz. Creation and Providence attributed to Christ 15 16 Divine Worship given to Christ 17 Z. ZAleucus a just Judge and a mercifull Father in the same act 137 ERRATA Page 7. line 3. r. Castellio p. 11. l. 4. r. Tzidkenou p. 18. l. 13. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 23. l. 4. r. grand work p. 52. marg r. Gennadius p. 55. r. as the Apostle saith of himself p 76. l. 6. r. and. p. 77. l. 7. dele of p. 92. marg r. Ostensionis p. 105. l. 22. r. oppugning p. 110 l. 30. r. Repentance without Faith p. 111. l. 23. r. new p. 115. l. 30. r. Joshua p. 123. l. 26. r. whence p. 154. l. 9. r. mysticall p. 192. l. 4. r. garment p. 201. l. 13. r. These p. 105. l. 20. r. here calleth p. 213. l. 23. r. retract p. 215. l. 22. r. secretioribus p. 240. l. 2. r. partaker p. 241. l. 1. r. unbelievers p. 256. l. 28. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 262. l. 32. r. other p. 269. l. 21. r. renounce ΜΕΣΙΤΗS OR The One and Onely Mediator betwixt God and Men the Man CHRIST JESUS 1 Tim. 2.5 For there is one God and one Mediator betwixt God and men the Man CHRIST JESUS AMongst Ministeriall offices and services there are two which are looked upon as chief and principall viz. Coherence to speak from God and to God To speake from God to his people to speake to God for his people The one of these is done in Preaching the other in Prayer Touching both these our Apostle Saint Paul indoctrinates his scholer Timothy in this Epistle The former he doth in the close of the chapter foregoing ver 18. where he giveth it in charge to him that he should War a good warfare And that not only as a private souldier a private christian fighting the good fight of faith as elsewhere he exhorts him 1 Tim. 6.12 but as a publick officer a Minister of the Gospel maintaining the truth of God against all false Teachers and Corrupters of it Holding faith and a good conscience So it followeth Faith the Doctrine of faith that sacred Depositum the doctrine of the Gospel which was committed to his trust This Timothy must hold 1 Tim. 6.20 holding it fast and holding it forth therein discharging his conscience in the sight of God and Man The later of these he doth in the former part of this chapter which beginneth as you may see with a serious exhortation and
may the present Text be looked upon rather as an allusive accommodation to then a proper and literall Exposition of the fore-alledged Prophecie And if so then is there no reason why the words should be strictly tyed up to the same sense in the one place as in the other But if this satisfie not which I know not why it may not consult we the words cited and used by this our Evangelist and we shall find in them nothing that the Adversary can take hold of Christ took our infirmities he did so our bodily infirmities and that properly taking them upon himself So he did all such infirmities as are common to the nature of man having experience of many subject to all So the Apostle layeth it down Heb 2.17 18. and 4.15 And he bare our sicknesses 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which Tertullian indeed renders Abstulit he took them away But as Grotius well noteth upon it the word imports more Est in hac voc 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 oneris quaedam id est molestiae significatio Grot. in Mat. 8.16 viz. the bearing of a thing as a burden not without some pain or trouble And thus did Christ bear our sicknesses Even as in the former part he is said to have taken our infirmities not only taking them in hand as the Physician is said to do the disease of his patient but taking them upon his shoulders Such an Emphasis Grotius there apprehends in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Assumpsit He took them upon him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 est quasi dicas in humeros sustulit Grotius ibid. Thus did he bear our sicknesses though not properly patiendo yet compatiendo though not by way of Passion yet of compassion having and manifesting a Sympatheticall participation with us in all our infirmities and Sicknesses We have not an high Priest saith the Apostle in the place forenamed Heb. 4.15 speaking of Christ which cannot be touched with the feeling of our infirmities 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that cannot Sympathize with us This Christ did when he was upon Earth and in that respect he may be said to have taken our infirmities and born our sicknesses Besides to these ex abundanti we may add what Grotius observes Comment Groti ad loc that the curing of these diseases was not a little trouble to our Saviour At this time when these many deseased persons were presented to him for cure the Text tels us it was in the Even after Sun-set which circumstance being taken notice of by the three Evangelists who report the story Matthew Marke and Luke it may not be conceived to be without an Emphasis as Theophylact noteth upon it Vesperi intempestivè languidos adducebant Ipse autem utpote misericors curavit omnes Theo. ad loc Sensus est Christum ut morbos hominibus demeret nullos labores quantumvis intempestivos defugisse Grotius Comment ad loc the time was unseasonable And at other times wee find the people pressing and thronging upon him as at the cure wrought upon the Paralytick Mark 2.2 4. And that other upon the woman with the Bloody issue Luke 8.45 which could not be without some trouble and hazard Yet such was his compassion towards them as that he willingly bare with these and the like inconveniences refusing no labour how unseasonable so ever that he might doe good this way And in this sense also he may be said to have borne our sicknesses In such a Sense it is that the Apostle willeth Christians that those who are strong should bear the infirmities of the weak Rom. 15. And else-where he willeth them to bear one anothers burthens Gal. 6.2 In both which places the word is the same with that in Saint Matthew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 viz. by way of sympathy and fellow-feeling being as if they were in their condition so was Paul himselfe 2 Cor. 11.29 Who is weak and I am not weak c And so he willeth others to be Rom. 12.15 Weep with them that weep c withall succouring and helping them according to their power though it be with some inconvenience trouble hazard to themselves Both these did Christ unto those diseased persons which were brought unto him And in that respect he may fitly be said to have born their diseases So that the word as there used it imports more then a bare Abstulit a bare healing and taking them away And so in like manner are we to understand it in that Text of the Prophet where he speaketh of Christ's bearing our sins Isai 53. ult He not only bare them away by way of Remission but he took them upon himselfe bearing and undergoing the punishment due unto them that so by satisfying for them he might take them away out of the sight of God Thus is that irrefragable evidence in that Text of the Prophet cleared and vindicated from the Cavillation of the Adversary Now passe we on Arg. 2. To this of the Prophet Isaiah I shall joyne onely that other of the Prophet Daniel Dan. 9.24 Dan. 9.24 where setting forth the blessings that should come by the Messiah he reckoneth up these among others The finishing the transgression the making an end of sins and making Reconciliation for iniquity or expiating it as the word properly signifieth which the Messiah did by the sacrifice of himselfe New Testament But I hasten from the Old Testament to the New where we shall find evidence more then sufficient Arg. 1. Christ is said to suffer and die for us 1. In the first place What means all those expressions which we meet with about Christ's suffering and dying for us 1 Pet. 2.21 Christ also suffered for us chap. 3.18 Christ also hath once suffered for sins the just for the unjust Heb. 2.9 He tasted death for every man Rom. 5.8 While we were yet sinners Christ died for us 2 Cor. 5.14 15. One died for all Alleg. To this I know what the Adversary will answer And that not onely nostro bono for our benefit Christ suffered and died for us He did so but how Nostro bono for our profit our benefit That by his death he might give testimony to his Doctrine sealing the Covenant with his blood that so we being induced to believe it might be made capable of receiving Remission of sins Repl. But to this we reply This is truth but not the whole truth But also nostrâ vice in our stead Christ did die for our good our benefit in the respects aforesaid But there is somewhat more in those phrases of suffering and dying for us then so Somewhat which is proper and peculiar to the death of Christ Christ so died for us as no other person can be said to die So much we may learne from the Apostle 1 Cor. 1.13 where he demands of his Corinthians Was Paul crucified for you This Paul might have been as Peter and some other of the Apostles were he
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
for the whole as in that place last named Ephes 1.7 repeated Col. 1.14 Now how can this stand with Satisfaction where sin is satisfied for how is it said to be forgiven Ans For answer The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 explained The word there and most commonly else-where used for forgivenesse is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it properly signifieth only a Dismission a Discharge a putting away a thing upon what terms soever so you find it often used in the proper signification As in that place of the Apostle 1 Cor. 7.11 where he prohibits the husband to put away his wife the word is the same 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And thus when it is applied unto sins it imports no more but the dismission of them So the vulgar Latine rendreth that petition Dimitte nobis Release us our Debts discharge them Now this doth not exclude the Satisfaction of Christ Nay this Discharge is for that Satisfaction So much we may learn from the Apostle in those places alledged Eph. 1.7 Col. 1.14 In whom we have redemption through his blood the forgivenesse of sins Marke it these two 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Redemption and Remission may well stand together in as much as this Remission is througth that Redemption How sins are said to be freely forgiven notwithstanding this Satisfaction Alleg. But it is further urged that however that word will not reach it yet there is another that will viz. that which is made use of by the Apostle Col. 2.18 as twice elsewhere in the same sense Col. 3.13 Eph. 4.32 where he tels the beleevers to whom he writes that God had quickned them together with his Son having forgiven them all their trespasses There the word rendred Forgiven is not the same with that before but another more significant 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gratis donans or condonans freely pardoning and forgiving The word imports a free dismission without any satisfaction Answ To this it is answered as before It is true Thus our sins are pardoned to us Gratis sine merito nostro contrà meritum freely without any merit of ours nay against our merits But not so without the merits of Christ no it is for Christ's sake that God doth thus freely forgive sin unto us So the Apostle himself elswhere explains it Eph. 4. last Even as God for Christs sake hath forgiven you The word is the same 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 freely forgiven Yet it was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In Christ i. e. ob or propter Christum for Christs sake And that not only Christo deprecante as Grotius in his Comment would blanch it at his Intreatie but Christo satisfaciente upon his Satisfaction Thus are our sins said to be forgiven and that freely Gratis quoad nos etsi non gratis absolutè freely in respect of us though not freely in respect of Christ Alleg. But yet it is alledged The Parable explain'd Mat. 18.3 The forgivenesse of sins is set forth to be an act absolutely free What else meanes that Parable which we meet with Mat. 18.23 c. where a certain King is brought in forgiving his servant his debt without any satisfaction Now who is that King but God who dealeth with his servants after the same manner in the Remission of their sins Answ To this it is answered 1. that Parables are no convincing Arguments However in the 2d place they must not be stretched beyond the staple beyond that point to which they are directed and at which they aim In so doing men may make and some have made strange worke with Parables In that of Luke 12.39 40. our Saviour compareth himself to a Theife And cap. 16. ver 8. he propounds the pattern of the unjust Steward for our Imitation Parables therefore must be tenderly handled As for that which is here cast in our way being rightly looked upon it maketh nothing against the point in hand True God is that King and he for giveth our sins as that King did his servants debt freely without any satisfaction on our part Reply Why but that King received no satisfaction at all neither from the servant himselfe nor from any other Answ Here the parable is stretched beyond the staple urged beyond the intendment of it which is only to shew that as that King discharged his servant without any satisfaction from him he not being par solvendo not able to make any satisfaction even so doth God deal with his servants freely forgiving their sins without any satisfaction from them which they are never able to make This is all that can be extorted from that Parable Repl. But yet they reply God so forgiveth us God forgiveth sin without any recompence as he would have us to forgive others That is the main scope of the Parable as we may learn from the last verse of that chapter And thus the Apostle also presseth it that herein Christians should make God their pattern Forgiving one another even as God hath forgiven you Eph. 4. last Now this we are to do freely Thus are we to give freely hoping for nothing again Luke 6.35 And thus are we to forgive oft-times without any recompence Answ And thus doth God forgive us without any Recompence whether from us or any other As for the satisfaction made by Christ God is no gainer by it only the Law is thereby satisfied Even as it is with one who freely as a Christian forgiveth another some capitall offence commited against his owne person yet leaveth him to give satisfaction to the Law which it is not in his power to absolve and free him from He is no gainer by that satisfaction no more is God by that satisfaction which is made by Christ This is to him no advantage So as still he pardoneth us freely And thus you see how this Doctrine of Christ's satisfaction it consists well enough with the Grace of God his Grace towards us Alleg. But yet it may seem not to stand with his Mercy towards Christ How Christs satisfaction standeth with Gods mercy to his Son Here is the second branch of this grand Objection That God should thus deal with his Son his dear Son his Onely Son his Innocent Son thus to deliver him up to the death as a Surety for our sakes Here the Adversary with open mouth exclaims against this our doctrine as charging God with the greatest Immanitie and Cruelty that ever was heard of Ans But these words are but wind Christs sufferings inflicted by God his Father without any cruelty As for the Torments and sufferings what ever they were that Christ was subjected unto they themselves will not deny but that they were inflicted upon him by God his Father Should they deny it the Prophet Isaiah wil aver it Isa 53.20 It pleased the Lord to bruise him he hath put him to grief Now who dare herein charge God with Cruelty Then and not else is one said 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
comparing the one with the other his former with his later thoughts his Book De Satisfactione with some of his Comments So doing I have found the one clear and candid free from subterfuge or evasion such as whatever hath been assayed by way of reply to it may give full satisfaction to any unprejudiced spirit The other so palpably guilty of both as that they deserve both Censure and Pity And this to me and I suppose it may be the like to others hath been and is no small confirmation of this Truth of God Surely if any one had been able to answer Grotius it should have been Grotius himselfe then whom I know none more able to have done it and as it seemeth none more willing But finding him so foiled by himselfe so unable by all his Artifice to build again what before he had destroyed I cannot but subscribe to that Apocryphall Text 1 Esdras 4.41 Magna est veritas praevalet Great is Truth and mighty above all things May these my poor labours contribute ought towards the clearing and vindicating of this sacred Truth upon which I do freely adventure my own soul not knowing in what other way to look for salvation whilest God hath the Glory and others the Benefit my selfe shall have what I aimed at In the desire whereof I rest Thine in the Service of this blessed Mediatour JOHN BRINSLEY An Alphabetical Table of the chief Points handled in this TREATISE A CHrist an Advocate for his people and how p. 168 Christ an Agent or Lidger Ambassadour in heaven 160 How Christ performeth the office of an Agent in heaven for us on earth 162 Angels whether they have any benefit by Christs Mediation 198 Christ the Head of good Angels 202 To the good Angels Christ is a Mediator of Confirmation 201 Primitive Angel-worship 268 Christ the Annointed how 38 The Greek particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 explained 75 The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 expounded 77 Comfort against fear of totall and finall Apostasie 233 Christs appearing on earth in the end of the world 88 Christ appeareth once upon earth and once in heaven 90 Christ an Arbitrator betwixt God and Man 48 To receive the Attonement what 246 Christ an Atturney for his people and how 170 The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 explained 125 B HOw Christ is said to bear our sins 66 The difference betwixt Christs bearing our sins and our sicknesses 67 Sins expiated by Blood 102 Covenant old and new both made with Blood 148 149 C CHrist called to the office of a Mediatour and that by God his Father 34 36 How Christ was called to this Office 37 When Christ was called to this Office 42 Christ a Surety by way of caution 139 Conditions of the new Covenant Faith and Obedience 141 Christ an undertaker for the performance of these Conditions ibid. No cruelty in the Sufferings of Christ 129 Crueltie what and when 130 D DAvid annoynted a type of Christ 38 39 The death of Christ more then a preparatory to his oblation 93 Comfort against Death 239 The Law Deuter. 24.16 against commutations of Punishment explained and cleared 114 Christ the Disposer of his people 193 Christ a Dispenser to his people ib. E SAtan a Mediator of Enmity 28 Mediators of Enmity too many 29 Naturall enmity betwixt God and Man 221 Sense of enmitie preparatory to reconciliation 222 Enmity against God to be laid aside 247 Expiation how understood by the Socinian 98 Christs expiation properly of the guilt of sin ibid. Expiatory Sacrifices under the Law a type of Christs expiation 99 Sacrifices under the Law how they are said to expiate 101 Ezek. 18.20 explained and vindicated 106 F FAith and Repentance subordinate unto Christ and his satisfaction 110 Forgivenesse of sins how consistent with Christs satisfaction 125 126 The Parable of the Kings forgiving his servants Mat. 18.23 explained 127 G A double Garment wherwith Christ cloatheth his Elect 191 The Elect gathered by Christ into his Kingdom of Grace and Glory and how 181 Christs giving himself for us explained and vindicated 74 Christ truly God evinced by Scriptures 10 The God-head of Christ evinced by Argument 12 Christ not Mediator only as God 204 God taken Essentially and Personally 209 Christ as God-man differeth from God and man 210 Christ as God differeth from his Father a threefold difference 211 The God-head of Christ concurred with his man-hood in all the acts of his Mediatorship 213 The God-head concurring with the man-hood in suffering 4 ways 216 Christ a governour generally over the whole world specially over mankind 175 Christs government over the Reprobate world 176 Christs government over the Elect world 180 Christs outward government in his Church 184 Christs inward government in the Hearts of Beleevers 185 The Grace of God consistent with Christs Satisfaction 120 Grace gloriously manifested in Christ his satisfaction in five particulars 121 c. The Grace of God exalted by the Doctrine of Christs satisfaction more then by the Socinian Doctrin 123 The Grace of God in vaine to four sorts af Persons 242 The Grace of God in Christ to be received 246 Guilt under the Law twofold viz. Ceremonial External Morall Eternall 101 H HEarts of men not known by Saints or Angels 269 Hebr. 9.26 opened and glossed upon 88 The Holy Ghost how said to intercede 261 I CHrist took our infirmities how 69 Comfort against daily infirmities 231 Innocent persons may suffer for the nocent and how 115 Christ an Interpreter betwixt God and Man 50 Christ an Intercessor upon earth in heaven 154 156 Intercession made by Christ for his people but against his enemies 157 158 Christs Intercession a necessary Transaction putting life into his death 159 Saints upon earth how Intercessors 259 Neither Saints nor Angels properly Mediators of Intercession 266 Isai 53. a cleer Prophecie concerning Christs Satisfaction opened 63 Isa 53.4 compared with Mat. 8.16 and cleered 66 Comfort against the last Judgment 240 Christs Satisfaction how consistent with the Justice of God 113 Justice twofold Strict Moderated ibid. Justification an act of grace notwithstanding Christs Satisfaction 124 L JAcobs Ladder the mystery of it 46 Christ a Lidger-Ambassadour in heaven and great need he should be so 161 Whether one man may lay down his Life for another 117 Christ an absolute Lord over his own Life 118 Christ gave his Life a ransome for many for a world 119. 126 Gods eternall Love to his Elect what 26 The Love of God demonstrated in appointing and giving Christ to be a Mediator 35 This Love declared in three particulars 225 M MAgistrates though enemies to the truth must be prayed for and why 3 4 Christ true Man but not meet Man 119 Christ Mediatour not onely as Man 204 The Man Christ Jesus why so called 207 Christ a Mediator betwixt God and Men 6 A twofold Mediation of Christ Satistantiall Operative 7 Mediation of Christ how managed and carried on viz. by 5 stops 48 Christ
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.
the ignorance of the Authors and Abettors who as it seemeth doe not understand the meaning of that phrase To be reconciled unto one To be reconciled unto one what is it but to be reingratiated To be reconciled to one the phrase expounded to be restored to grace and favour with him So the Princes of the Philistins understood the word 1 Sam. 29.4 where declaring their jealousie concerning David lest if he should go along with them he might betray them Wherewith say they should he reconcile himselfe to his Master c. i. e. Reingratiate himselfe make his peace with him procuring his grace and favour again In the same sense our Saviour adviseth the offending Brother that he should go and be reconciled to his Brother Matth. 5.24 i.e. Seek to make peace with him by confessing his fault and if need were making satisfaction And so in like manner the Apostle willeth the woman that had without cause deserted her husband Let her saith he be reconciled unto him 1 Cor. 7.11 i. e. Humble her selfe and seek the good will of her husband that he passing by her offence might receive her again as a wife being reconciled unto her And thus are men most properly said to be reconciled unto God when they do Redire cum Deo in gratiam when they are restored to his grace and favour again so as his wrath is appeased towards them and they are reingratiated with him But to leave them with whom happily I shall have occasion to deale somewhat more fully upon this point hereafter Hold we on our way The Reconciliation undertaken by Christ betwixt God and man is a Mutuall Reconciliation On God's part on Man's part 1. On God's part 1. On God's part the reconciling of God to man In this respect it is that Christ is said to have made peace Col. 1.20 And to be our Peace Ephes 2.14 i.e. the Authour of peace and reconciliation with God which he hath purchased by the Blood of his Crosse by making satisfaction unto the Justice of God This is the Reconciliation spoken of by the Angel Gabriel Dan. 9.24 Seventy weeks are determined c. to finish the transgression and to make an end of sins and to make reconciliation for iniquity This was the Messiah's work So the Apostle applieth it unto him Heb. 2.17 where speaking of this great high Priest he sets forth this to be the principall part of his work to make reconciliation for the sins of the people This was the work the most proper work of the Priests under the Law those Typicall Mediatours to reconcile God unto his people Lev. 8.15 by making Agreement for them Exod. 29.36 And this is the work of this Architypall Mediatour the Lord Jesus to reconcile God unto man So are we most properly to understand both those forenamed places which our Adversaries aforesaid conceive to speak so full for them That of the Apostle Rom. 5.10 When we were enemies we were reconciled unto God How why by the death of his Son by and through that satisfaction which Christ hath made to the Justice of God And that other 2 Cor. 5.19 God was in Christ reconciling the world to himselfe How The next words explain it not imputing the trespasses unto them pardoning the sins of his people accepting the satisfaction made by Christ on their behalfes which being applied unto the persons of believers now God is actually reconciled unto them Object Object But was he not so before Did not God love his Elect from eternity How then is he said to be reconciled to them Answ Answ To this it is answered True he did so Gods eternall love what Jacob have I loved So the Apostle Rom. 9.13 citeth that of the Prophet Malachy Mal. 1.2 3. which is to be understood not onely of Jacob's posterity the Israelites whom God preferred before the posterity of Esau the Idumaeans but of the person of Jacob. Thus God loveth the persons of his Elect and that before they have done either good or evill But what is that Love why only a gracious purpose of God towards them for the reconciling of them unto himselfe and receiving them into grace and favour with him This is the Love of God to his Elect not any complacencie and wel-pleasing that he hath in their persons so long as they are in a state of sin no the Apostle layeth down this for an irrefragable Conclusion Rom. 8.8 that They which are in the flesh in state of nature they cannot please God And the verse foregoing giveth a reason for it because the carnall mind or the minding or wisdome of the flesh 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is Enmity against God Rebellious Subjects so long as they continue in that state of Rebellion cannot be pleasing to their Prince No more are rebellious sinners and such are God's Elect as well as others before conversion Ephes 2.3 to their God To the same purpose is that other Text Heb. 11.6 Without faith it is impossible to please God Neither the person nor services of an unbeliever can be well pleasing unto God And why Because it is by faith that the person is united unto Christ In whom God the Father is well pleased Mat. 3.17 In him it is that the persons of God's Elect come to be accepted He hath made us accepted in the beloved Ephes 1.6 God's eternall love then towards his Elect imports no more but a gracious purpose of reconciling them to himselfe in time Which is not actually done untill the Reconciliation purchased by Christ be effectually applied unto them through faith Now is God said to be reconciled unto them and not before Here is Reconciliation on God's part 2. On Man's part 2. On Mans part the reconciling of man to God Which is done by subduing and healing that rebellious principle of Enmity which is in the soul inclining the sinner to accept of Reconciliation being offered and tendred unto him to close with God upon his terms by faith to lay hold upon his grace and mercy in Christ yeilding up himselfe unto God taking and acknowledging him for his Soveraign Lord so as laying down and casting away the weapons of his rebellion abandoning what ever it is that might be offensive to him whatever it is that might alienate him from his God or his God from him thenceforth to walk before him to all well pleasing in newnesse of obedience all his dayes This is Reconciliation on Man's part Of which we may understand the Apostle to speak 2 Cor. 5.20 We pray you in Christ's stead be ye reconciled to God i.e. Accept the grace that is offered you in the Gospel imbracing it by faith indeavouring to walk worthy of it answerably to it Put these together Here is the great work for the effecting and procuring whereof the Lord Jesus undertook the Office of a Mediatour viz. a Mutuall Reconciliation betwixt God and man Reconciliation A blessed work Reconciliation a blessed Work Such is not
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
that maketh an attonement for the Soul And in this way it is the Lord Jesus hath made this true and real Expiation viz. by his Blood shed upon the Altar of the Cross The blood of Jesus Christ cleanseth us from all sin saith Saint John 1. Joh. 1.7 Behold here an Expiation a full and perfect Expiation A full and perfect expiation wherein the shadow cometh short of the substance the Type of the Truth As for those 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
this way gloriously manifested 1. In that God was pleased thus to dispence with his own Law In dispencing with his Law The Law was peremptory The day that thou eatest thereof thou shalt die the death Gen. 2.17 under that one particular menacing every transgression with death Now with this Law God being the supream Law-giver and so having power to dispence with his own positive and penall Lawes he dispenceth being content to accept that satisfaction which the Law required from the person of another This dispensation was an act of grace free grace God was no waies bound to admit of such a satisfaction by a Surety which the rigour of the Law exacted from the person of the offender 2. That God was pleased to indulge such a dispensation unto Men not to Angels For men not Angels God spared not the Angels which fell saith Saint Peter but cast them down to hell and delivered them into chaines of darknesse to be reserved unto Judgment 2 Pet. 2.4 Jude 6. Here is no relaxation but a strict execution of Justice upon them Not the like upon man To him God grants a dispensation a gracious dispensation moderating Justice with Mercy admitting such a Satisfaction for him not for the Angels 3. That God did not only admit this way of Satisfaction but himselfe finde it out In finding out this way This was his Act an act of his Wisdome God was in Christ reconciling the world to himselfe 2 Cor. 5.19 When men and Angels were at a losse neither of them could find out a way of satisfaction unto the Justice of God but by an eternity of punishment now God himself findeth out a way This was an act of Grace of speciall and singular Grace there being nothing else that could move God to it but his Grace Yet further 4. That God should put his own Son upon this Work 4. In putting his Son upon the work His Son his Naturall Son his own Image his onely Son his dear and welbeloved Son his second selfe that he should give him here was grace here was love unparalell'd love So God loved the world that he gave his onely begotten Son John 3.16 So how So as cannot be either paralell'd or expressed That he should give him and that not only to declare the way and means of Reconciliation by his Doctrine in his Life and to confirm it with his Blood in his Death which is the highest pitch that the Socinian reacheth but also to make Reconciliation as the Authour to the Hebrews hath it cap. 2. ver 17. And that by making satisfaction unto the Justice of God by giving his life a Ransome for us Surely never such an act of Grace as this Herein God commendeth his love to us that while we were yet sinners Christ died for us saith Saint Paul Rom. 5.8 Herein is love saith Saint John not that we love God but that he loved us and sent his Son to be the Propitiation for our sins 1 John 4.10 This act of God in giving Christ unto death for us how ever it was an act of Justice towards Christ yet it was an act of Grace towards us So the Apostle expresly holdeth it forth Heb. 2.9 That he by the grace of God should taste death for every man the grace of God towards the universality of his Elect for whose sake Christ was offered Henceforth then let the mouth of the Adversary be for ever stopped Christ's Satisfaction exalteth God's Grace Let not Socinians charge this upon us as they do that whilest we assert the Satisfaction of Christ we derogate and detract from the Grace of God Nay therein we advance and exalt it and that far above what ever they by their doctrine do or can do To give Christ to be a Surety for us is a greater act of grace then to give him to be a Teacher to us To give him to die for us in our room and stead is greater grace then to give him onely for a Guid to direct and lead us by his Doctrine and Example Yet further 5. In the fifth place Behold the Grace of God further exercised in the Application of this Satisfaction 5. In the free Application of this Satisfaction to some not others Where is it that God applyeth the death of Christ maketh it effectuall to one and not to another Surely this is no other but an act of Grace free Grace Let it then go for a most unjust and groundlesse imputation that Christ's Satisfaction cannot stand with the grace of God when as the one shineth forth so clearly so gloriously in the other Justification an act of grace notwithstanding this Satisfaction Alleg. But yet it will be said If such a Satisfaction hath been made and received how can Justification then be said to be an act of Grace free-grace So we find it held forth in Scripture Isai 43.25 I even I am he saith the Lord that blotteth out thy transgressions for mine own sake Being justified freely by his grace saith the Apostle Rom. 3.24 Now how can this be if such a Satisfaction be made Ans To this it is answered Still both these will stand well together God blotteth out our sins for his own sake and yet for Christ's sake The phrase excludes our merits not his merits No it is with his Blood that these sins are blotted out 1 John 1.7 Rev. 1.5 Again well may God be said to forgive sins for his own sake whilest he forgives them for his Son's sake in as much as Father and Son are both one One as in essence so in will and worke only differing in order of working Thus are they one in this act of Justification And thence is it that forgivenesse of sins is attributed sometimes to Christ Col. 3.13 Even as Christ forgave you And thus may we be said to be justified freely by Grace and yet through the merits of Christ So much we may learn from the Apostle in that place alledged Rom. 3.34 where he putteth them both together Being justified freely by his Grace through the Redemption that is in Christ Jesus The like again Ephes 1.7 In whom we have Redemption through his Blood the forgivenesse of sins according to the riches of his Grace And well may these stand together as being causes subordinate the one to the other God's grace the supreme and first moving cause Christ's Redemption the meritorious and procuring cause Thus are we said to be justified not onely by Grace but freely by Grace viz. in reference to us our merits not so to the merits of Jesus Christ Alleg. But it may be further said How Forgivenesse of sin standeth with this Satisfaction Supposing such a Satisfaction how then can sins be said to be forgiven That is the word in frequent use in Scripture In the Lords Prayer we pray Forgive us our Debts And so we finde Justification frequently called the forgivenesse of sins one part of it being by a Synecdoche put
Religion I a corner stone in that Foundation and a Truth principally aimed at by the Apostle in the Text I have now in hand as I have shewn you from the verse following as also because among other Truths of God I find it of late called in question nay utterly exploded and that by some who to use Paul's words Gal. 2.9 seemed to be Pillars men of no mean note in the Church of God Now passe we on to that which remains wherin I shall be as concise and briefe as conveniently I may finding the work to swell in my hand far beyond my expectation when I first took it up Secondly As Christ is a Surety in way of Satisfaction so of Caution II. Christ a Surety in way of Caution In the former he is a Surety de praeterito for what is past In this later he is a Surety de futuro for what is to come A Surety in way of Caution undertaking for those whom he hath so reconciled unto God viz. for the performance of the stipulation of the conditiōs of the covenant required on their part This Jesus Christ our Mediatour undertaketh and effecteth wherein he being the Truth again out-strips the Type Moses that Typicall Legall Mediatour he could go betwixt God and the people declaring his mind unto them receiving and returning their answer unto him Both these we find Exod. 19.7 8. Moses called for the Elders of the people and laid before their faces all these words which the Lord had commanded him And all the people answered together and said All that the Lord hath spoken we will do And Moses returned the words of the people unto the Lord. Thus he went betwixt them as an Internuncius an Intermessenger reporting the mind of each to other But he durst not ingage for them As for God he durst and did ingage for performance of the Covenant on his part And hee laid an ingagement upon the people Both these he did in and by that one Ceremonie which we meet with Exod. 24.8 Having first read the Booke of the Covenant in the audience of the people and received their Answer to the purport aforesaid Then he tooke the blood of the Sacrifice and sprinkled it on the people By that Ceremonie confirming and ratifying the Covenant Assuring it on Gods part and ingaging the people to fidelitie and constancie on their part as God willing I shall shew you more fully anon in moralizing of that Ceremonie But engage for them he durst not Which if he had done he had not been able to performe it But this doth our Mediator the Lord Jesus He having by his death reconciled his people unto God Undertaking for performance of the conditions on the behalfe of his Elect viz. Faith and Obedience now he undertaketh for them for their performance of the Stipulation the conditions of the Covenant on their part What the Stipulation is you have heard already Even the Obedience of Faith so the Apostle calleth it Rom. 1.5 and 16.26 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The obedience of Faith or if you will divide them Faith and Obedience These without any just offence I may call the conditions of this Covenant Faith whereby the Covenant is accepted upon the tearms on which it is tendred and Christ the Mediator of it received Obedience wherby it is kept viz. in an Evangelicall way in respect of desire and indeavour This it is which the Psalmist calleth Keeping of the Covenant Psalm 25.10 and 103.18 Not a Legall but an Evangelicall keeping when the promises of grace being beleeved there is a serious desire and indeavour of yeilding obedience to all God's Commandements Now for this Christ undertaketh on the behalfe of his Elect that they shall thus keep the Covenant that they shall thus Consent and Obey as the former Translation rendreth it Isaiah 1.19 And undertaking it he effecteth it working in them what the Covenant requires This he doth by his Spirit which is to them in whom it dwels first a Spirit of Faith So you find it expresly called 2 Cor. 4.13 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Spirit of Faith So called not only because it is not given but to beleevers as Grot. glosseth upon it but also because it worketh Faith in the soul inclining it to receive Christ the offer of grace by and through him And then a Spirit of Holinesse So the Spirit of Christ is called Rom. 1.4 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Spirit of Sanctity or Sanctification Because being Holy in it selfe it sanctifieth the person in whom it dwelleth Thus it sanctified the Humane nature of Christ wherein it dwelled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the Apostle phraseth it Col. 2.9 Really Substantially Essentially Bodily And thus it sanctifieth all true beleevers in whom it dwelleth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 after a Spirituall manner being communicated from Christ unto them as from the Head to the Members Thus doth Jesus Christ this our Mediator come unto all his Elect people as by his merit so by his Spirit So may wee most fitly understand that of Saint John 1 John 5.6 This is hee that came by water and blood Both these issued out of the side of our Saviour upon the crosse surely not without a mystery Betokening a double benefit redounding to all believers by and through him The one of Justification the other of Sanctification Thus Christ is said to come to them first by Blood taking away the guilt of sin Then by water cleansing them from the filth and pollution of sin Both which were shadowed out by the like Types under the Law There in the Service of the Tabernacle was Blood and water Blood in the Sacrifices water in the Legall ablutions Both Types of Christ who thus cometh unto his people as by Blood Justifying so by water Sanctifying them This is that which the Apostle telleth us 1 Cor. 1.31 where speaking of the Benefits which beleevers have by Christ he saith hee is made unto them of God Righteousness Sanctification i. e. The cause and procurer of both Of Righteousnesse through his merit Of Sanctification by his Spirit Thus doth Jesus Christ worke in the heart of his Elect both these Conditions of the Covenant Faith and Holinesse And as he beginneth this worke in them With perseverance so he maintaineth and continues it Causing those whom he hath thus reconciled unto God to persevere in Faith and Obedience In faith I have prayed for thee that thy faith faile not saith our Saviour to Peter Luk. 22.32 The like he doth for all that are given to him taking order for their persevering in faith So as though it may fail in the mouth as Peter did yet it shall never fail in the Heart And as in faith so in Holinesse this he also maintaines which he doth by the continuall Supply of his Spirit mortifying and keeping under corruption nourishing and exciting of grace putting them on in the course of their Obedience guiding their feet into the
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 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
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
up to the life of grace here and glory hereafter And this power this spirit all true believers in their measure are and shal be made partakers of even as the members of the naturall body participate in those animall spirits which are in the Head And hereby they shall be inabled as to mortifie sin so to live unto God And thus you see the communion which is betwixt Christ the Believer as betwixt the Stock the Graft implanted in it Applic. Which is a ground of everlasting consolation to all those that are truely baptized into Christ A ground of everlasting Consolation mystically ingrafted into him by faith Being thus made one with him now let them know that all that is Christs is and shal be theirs The sap that is in the Stock is for the use and benefit of the Graft And thus whatever is in Jesus Christ it is for the Benefit and advantage of those that are in him So as All that is in Christ is the Believers what is it that they can want Is it pardon of sin is it Grace and favour with God Lo here is merit enough for both He hath by his obedience active and passive made an abundant satisfaction to the Justice of God He hath done and suffered enough to finish the Transgression and to make an end of or seal up sins and to make Reconciliation for iniquity and to bring in everlasting Righteousnesse Dan. 9.24 Here is nothing wanting to the Justification of a Believer before God Nor yet to his Sanctification As there is a fulnesse of merit so there is a fulnesse of spirit in Christ It pleased the Father that in him should all fulnesse dwell Col. 1.19 So it did during his abode here upon earth The Word was made flesh and dwelt amongst us full of grace and truth John 1.14 Upon his change of State he received an addition to that fulnesse When he ascended up on high he received gifts for men Psal 68.18 Gifts which he might distribute and give unto men as the Apostle renders that of the Psalmist Eph. 4.8 He ascended far above all heavens that he might fill all things So it followeth ver 10. All things that is all his Elect and faithfull people all which do and shall in their measure receive of that his fulnesse Of his fulnesse we have all received grace for grace saith Saint John John 1.16 We all all believers have received grace for grace 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 grace upon grace say some one grace after another abundance of grace or grace for grace graces answering to those graces which are in Christ as the characters in the wax answer those in the seal or grace for grace The grace of Sanctification following upon the grace of Justification both flowing from the free-grace and good will of God in Christ And this believers receive from the fulnesse which is in Christ which is not only a repletive but a diffusive fulnesse Plenitudo non vasis sed fontis Not like the fulnesse of a vessel which if a drop be taken from it it suffers a diminution by it but of a fountain which runneth over for the benefit of all that will come unto it Such a fulnesse of Spirit such a fulnesse of Grace is there in Jesus Christ who is in that respect compared to a Fountain Zach. 13.1 In that day there shall be a fountain opened to the house of David for sin and for uncleannesse That Fountain is Christ himselfe whose merit and spirit represented by the water and blood issuing out of his side in his Passion are as streams ever running from a living Spring sufficient to wash and cleanse all believing sinners from the guilt and pollution of sin Here is merit enough for their Justification and here is spirit enough for their Sanctification And in both these Believers being united unto Christ have and shall have communion with him A four-fold Benefit flowing from this Union and Communion Out of which Generall still to follow the Metaphor bud forth divers other particulars The Graft being thus put into the Stock made one with it and partaking in the sap and juice that is in it it now receiveth from it a four-fold benefit viz. Nutrition Augmentation Fructification Sustentation Nourishment Growth Fruitfulnesse Establishment And the like four-fold benefit we shall find accrewing unto the Believer from this his union and communion with Jesus Christ Each of which will yeild us a severall Resemblance A first of these Benefits is Nutrition 6. Resembl 1. Benefit Nutrition nourishment This the Graft receiveth from the Stock And this the Believer receiveth from Christ So the Apostle holdeth it forth though under a different Metaphor Col. 2.19 where comparing Christ to the Head and the Church to the Body he sheweth how the one receiveth nourishment from the other Not holding the Head from which all the Body having nourishment ministred 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Graeci 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 appellant illum qui omnia ornamenta suppeditat sacras Choreas agentibus Abbis ducta Motaphora 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dicitur quicunque aliis suppeditat res ad quemcunque finem necessarias Et 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 est hoc facere abundè copiosè in Davenant in Col. 2.19 The word there used signifieth generally a Supply of all things requisite and convenient and that in an abundant manner Such a supply doth the Head make unto the naturall Body It giveth to every part sense and motion and particular abilities for the discharge of their severall offices and functions as to the eye to see to the ear to hear c. And such a supply doth Jesus Christ make unto his mysticall Body giving spirituall sense and motion to every member with abilities and graces sutable to their severall offices and conditions furnishing them with whatever is requisite for their Personall Salvation and the Churches Edification In this place the word more particularly imports a supply of such things as are necessary for the nourishing of the Body Est autem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 accipere ea quae alendo corpori sunt necessaria Grotius ad loc These the Head supplyeth to the members of the naturall body And these Jesus Christ supplyeth to the members of the mystical Body even to all that are in him Such a supply the Stock maketh to the ingrafted Branches And such a supply Christ yeildeth to all those living spirituall Branches that are ingrafted into him ministring to them spirituall Aliment for the nourishing up of their souls unto eternal life To the nourishment of the naturall Body there are but two things requisite Christ is perfect nourishment to the Believer viz. Meat and Drink and both these is Christ unto the believer My flesh is meat indeed and my blood is drink indeed saith he to the Jews John 6.55 Meat indeed and drink indeed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 verè eminentissimè Truely and really though
naturall or violent death Christians you cannot be too jealous too suspicious of your selves in a matter of so great consequence as this Too credulous you may easily be too cautelous ye cannot And therefore if some sins be dead within you impannell a Jury call a Coroners enquest upon them in your own souls and make enquiry how they came by their death Whether they died a violent or a naturall death Search what wounds they have received and whether they were deadly wounds or no. Enquire what weapon it was that slew them whether the Sword of the Spirit that two edged Sword the Word of God What purposes what resolutions have been taken up and levelled against them What prayers and tears have been spent upon them If you find not these signes you may give in your verdict that they died a natural death which is no true Mortification in as much as it doth not carry the similitude of the death of Christ in this particular which was a violent death What to be done when some sins are dead alone Quest But here happily some may say In this case what shall wee do finding our sins to be dead alone in what way shall we now attain unto true Mortification Ans 1. To this I shall answer in a word 1. Bury them out of sight 1. If they be dead then bury them Bury them out of the sight of God and out of the sight of your consciences and that by suing forth the pardon of them in the Name of Christ never resting untill God hath been pleased to cast in a Quietus est into your bosomes assuring you that as they are dead to you so they are dead to him and shall never rise up in judgement against you If they be dead bestow your prayers upon them for the covering of them So doth David upon the sins of his youth which he desireth God not to remember Remember not the sins of my youth Psal 25.7 Bury them 2 2. Cast stones upon their graves And bury them as the use is to bury those whom we call Felones de se those who are their own executioners make away themselves Drive a stake through them and cast stones upon their graves Shew your detestation of them after they are dead If your sins be dead already so as you cannot take vengeance on them as you desire yet deal with them as the souldiers dealt with our Saviour John 19.32 33 34. who when they came and found that he was already dead and so had prevented their intentions in breaking of his legs according as the custome was they pierced his side and let out his heart blood to make him sure for reviving again Or as those enraged persecuters in the Marian dayes dealt with that man of God that renowned Confessour Martin Bucer who being long before dead and buried and so out of the reach of their malice they took up his bones and burnt them taking vengeance as they thought upon his Relicks After the like manner let aged sinners deal with their sins Are they dead by the course of nature and so have prevented your mortifying of them your breaking of their bones yet pierce the pericardium of your own souls pierce your own hearts by true and unfeigned repentance for them letting out the life blood of them working your hearts to an utter abhorrence and detestation of them making them sure for ever reviving again And take vengeance upon the relicks the remainders of them You are dead to such or such a sin as touching the outward act never rest till you be dead to it also as touching the inward affection till you have brought your hearts to this frame and temper that you cannot think of the sins of your youth without abhorrence and loathing of them and your selves for them Thus deal with those sins that are dead already 3. Fall upon those which are alive 3. As for those which are yet alive fall upon them speedily bringing them forth to execution There is no naturall man but hath some sin or other still ruling and reigning in him As in an aged sinner in whom many other sins are dead yet it may be covetousnesse liveth for that sin many times begins to live when many other sins begin to die or malice liveth and reigneth in him c. Now if you would be avenged of your sins execute the Survivour As in a treasonable conspiracy which is not detected till long after the plotting and acting of it the surviving traitour suffereth for all the rest So let it be here Your sins have conspired against you sought your ruine and destruction all your dayes This it may be hath been hid from you you have not been aware of it and so have walked upon the pits brink the brink of hell not fearing any thing and so let your sins alone But now arise for the Philistins are upon you Behold the traitours your lusts they are in your bosome Thereof happily some are dead but bring forth the Survivours let them suffer for the rest let not them also go in peace to their graves If covetousnesse or malice or any other sin be yet alive make sure it die a violent death This will onely minister comfort unto you that you are truely mortified persons truely dead unto sin when you are in this particular made conformable to Christ in his death when your sins die a voluntary but withall a violent death And what I say unto you The same counsell given to all let me speak it unto all All that hear me this day be they old or young let me speak unto you concerning your sins as Gideon once said to his son Jether concerning the two captivated Princes of Midian Zeba and Zalmunnah Judg. 8.20 Vp and slay them Or as Elijah to the men of Israel concerning the Idolatrous Priests and Prophets of Baal 1 King 18.40 Take them and let not one of them escape You can never have any true comfort or safety untill your sins have received their death's wound And therfore fall upon them and let them not die alone I remember what a true Christian Virago Acts and Monuments a good woman once wrote to that bloody Bonner Bishop of London concerning the Martyrs which he starved in prison that it would be more for his honour to bring them to the stake when they were fat and well liking then to starve them and let them die alone in the prison Let me apply this counsell of hers to my present purpose and tell every one that heareth me this day that it will be more for your honour and comfort to bring forth these true traitours your sins your lusts I mean to bring them to the stake to execution and put them to death then to let them pine and languish and be starved in the prisons of your bodies and so to die alone Herein is the honour and glory of a young man when he can subdue and mortifie
the sins of his youth and that whilest they are vigorous and strong not when they are pined and starved with age or sicknesse Be not therefore over pitifull or mercifull to your sins lest you be cruell and mercilesse to your own souls As long as they live you cannot be in safety And therefore forthwith bring them forth sacrificing them to the Lord now they are fat and flourishing The fat and young beasts under the Law were fittest for sacrifice The younger and more flourishing your sins are the more acceptable will the oblation be True mortification of sin is one of those sacrifices of righteousnesse which the Prophet David speaketh of Psal 51.19 which the Lord will accept Herein the sin is the sacrifice and every Christian must be a Priest to slay this sacrifice Sacrifices under the Law must not die alone No more must it be in this Evangelicall Sacrifice Sins must not die alone It was a Leviticall Prohibition Deut. 14.21 The people must not eat any thing that died alone Such a Mortification where sins die alone shall never find acceptance with God I beseech you think upon this a little To reprieve lusts dangerous you that willingly reprieve your lusts spare them suffer them to live and rule and reign in you now hoping and resolving to take a course with them hereafter you will repent in your age How can you expect that God should ever accept of such a dead sacrifice that ever he should smell a sweet savour from such a Mortification such a Carion a sacrifice that died alone And therefore that you may find acceptance with him sacrifice your sins now now before they be a day older let them not live till to morrow for fear they should die alone or your selves die before them Now bring them forth in the sight and presence of God Arraign condemne crucifie mortifie them whilest they might yet live This is true Mortification when the body of sin dieth as Christ died a violent death 4. Resemb A painfull Death Such was the death of Christ Painfull to his body Rabbini aiunt Non fuit mos in Israele ut clavos figerent in pedibus aut manibus hominum qui lapidati aut suspensi fuissent Martinius in Symbolum Dolorous to his soul In the fourth place it is also a painfull death Such was the death of Jesus Christ a dolorous and painfull death Painfull in his body The Jewes and Romanes had many kinds of death Amongst all none more painfull then crucifying specially after the Roman manner where the malefactour was fastned alive to the Crosse his hands and feet being nailed thereunto and so bearing the whole bulk of his body distended after that manner Such was the death of Jesus Christ being put to death under a Roman Power he was crucified after the Roman manner a painfull death And as painfull so dolorous It pleased the Lord to bruise him he hath put him to grief saith the Prophet Isaiah Isai 53.10 As painfull to his body so dolorous to his soul attended with Agonies both antecedent and concomitant before it and in it Before it What an agony do we find him in in the Garden In the Garden Luke 22.44 Being in an agony saith the Text his sweat was it were great drops of blood Whether a bloody sweat or no cannot from thence certainly be concluded as Grotius notes it out of Theophylact and Euthimius The Text saith onely It was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as it were drops of blood But however Sudor vix solet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Grotius ad loc a strange and extraordinary kind of sweat it was arguing a vehement conflict of soul caused by a deep apprehension and sense of his Fathers wrath due unto sin and sinners whose Surety he then was And as before his death so in it Upon the Crosse As in the Garden so upon the Crosse There also Christ had his agonies his soul-conflicts These were those 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 those pains or pangs of death from which Saint Peter tels us Christ was loosed Acts 2.24 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The word properly signifies the pains of a woman in travell Such were the pains of Jesus Christ in his death Gravissimi dolores quales esse solent mulierum in partu morientium Grotius ad Act. 2.44 which the Prophet calleth the travell of his soul Isai 53.11 like the pains of a woman dying in travell which the Psalmist calleth the pains of hell So he speaketh of himselfe being a Type of Christ Psal 116.3 The sorrowes of death compassed me and the pains of hell gat hold upon me Not onely the sorrows or cords of death Kebli Maveth the Cables of death as our English word answers the Hebrew both in sound and sense but the pains of hell took hold upon him The one upon his body as malefactours who are pinioned with cords when they are led to execution Vide Diodat in Psal 18.5 or as dead bodies that lie bound in the grave as the story tels us of Lazarus John 11.44 The other upon his soul And such were the pains which took hold upon our blessed Saviour in his Passion which extorted from him that passionate expostulation My God my God Mat. 27.46 why hast thou forsaken me complaining of that which was more grievous to him then a thousand deaths his Fathers present dereliction withdrawing his wonted presence from him Such was the death of Jesus Christ A pattern of Mortification which is a painful work And herein again behold it a true pattern of the Christian's Mortification his death unto sin which is also a painfull death Mortification is a painfull work The very word imports no lesse To kill a man or mortifie a member will not be without pain And so much is insinuated in those other expressions which the Spirit of God maketh use of to set forth the nature of this work as where it is called a Circumcision Be circumcised to the Lord and take away the foreskin of your hearts saith the Prophet Jeremiah Jer. 4.4 By that allusive Periphrasis setting forth the nature of true Mortification which is a spiritual Circumcision a cutting off of the superfluitie of sinfull and inordinate lusts Now Circumcision was a painfull work specially to aged persons so the Shechemites found it of whom the story tels us Gen. 34.25 that being circumcised they were so soar the third day after as that they were not able to stir to defend themselves Such is the spirituall Circumcision a painfull work specially in aged confirmed sinners causing a soarnesse in the soul Elsewhere it is called a Suffering in the flesh So Saint Peter phraseth it 1 Pet. 4.1 Hee that hath suffered in the flesh hath ceased from sin Meaning thereby the Christians Mortification which is a suffering in the flesh an irksom and painfull work to flesh and blood And as a suffering in the flesh so a Crucifying of the flesh Gal. 5.24
an affliction of spirit causing frequent conflicts within him Now have you found do you find the like symptomes in your selves Surely where the soul never felt any of these pangs these agonies it may well suspect that sin may be asleep or it may be dead to the man but the man is not dead to it True indeed No death unto sin without some agonies as I said these pangs are not alike in all As in the death of the body some have an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Physicians call it a more gentle and easie death then others so is it in this spirituall death this death unto sin to some it is more easie then to others God according to his various dispensations brings off the work of Regeneration and Mortification in a more easie way to one then to another Yet is there no death specially a violent death and such is this death unto sin but it hath some pangs some agonies The least Agonies in true conversion Quest But happily here some may say What are the least of these pangs these agonies that may be in this death What is the least measure of this compunction of spirit this soul-affliction that is requisite unto true Mortification Ans To this I answer and I shall do it with as much indulgence and tendernesse as may be There must be 1. A sense of sin and wrath 1. A sense of sin and of the wrath of God due unto it Such a sense we find in Jesus Christ He was very sensible of the weight and burden of those sins which lay upon him and of the wrath of God his Father due unto them This it was that put him into that preternaturall if not supernaturall sweat And such a sense in measure there must be in the soul of every Christian before he come to die unto sin He must first feel sin as a Burden Mat. 11.28 Come unto me ye that are weary and heavy laden viz. under the weight and burden of sin a burden ready to sink him into hell subjecting him to the wrath and displeasure of God 2. A sorrow for sin 2. From this sense of sin kindly working upon the soul there ariseth an inward sorrow for sin Such an affection we find also in our blessed Saviour before his passion My soul saith he speaking to his Apostles is exceeding heavy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 undiquaque tristis Mat. 26.38 beset and surrounded with sorrowes even unto death And such an affection in measure there is in every true convert every mortified sinner The apprehension of sin worketh in him an inward sorrow and griefe even that godly sorrow as the Apostle calleth it 2 Cor. 10.7 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a sorrow according to God that is 1. Coming from God 2. Well pleasing to God 3. For offending of God 4. Bringing the sinner unto God Such a sorrow the Apostle there maketh a necessary ingredient to that Repentance which is not to be repented of 3. From this sorrow for sin 3. A desire of being freed from the guilt and power of it in the third place springeth a serious and unfeigned desire of being freed and delivered from it Such an affection also we find in our blessed Saviour Feeling the burden of the sins of the world lying upon him he was very desirous to be freed from it I have a baptisme to be baptized with saith he to his Apostles meaning his passion his death and how am I straitned untill it be accomplished Luke 12.50 And the like affection shall we find in a regenerate soul viz. a serious and earnest desire of being freed and delivered from that sin whereof it is made so sensible And that not onely from the guilt and punishment but also from the power and dominion tyranny and molestation of it O wretched man that I am who shall deliver me from the Body of this death 4. And fourthly 4. A striving against sin This desire being unfeigned it will expresse and put forth it selfe in answerable indeavours in effectuall strivings against sin Ye have not yet resisted unto blood striving against sin Heb. 12.4 How did our blessed Saviour wrestle in the Garden offering up prayers and supplications with strong crying and tears to him that was able to save him Heb. 5.7 Thus will a regenerate soul wrastle with God about the death of sin praying against it watching against it going out in the strength of God against it engaging in a continuall war a deadly feud against it Now these are the least of these soul-conflicts wherewith this spirituall death this death unto sin is attended And are we strangers unto these Do we not know what it is to be thus sensible of sin to be thus affected with sin to be thus desirous of deliverance from sin to be thus ingaged against sin Deceive not our selves we are as yet strangers unto this blessed work we do not yet know what this true death unto sin meaneth which also in this particular resembles the death of Jesus Christ It is a painfull death 5. Resemb A lingring death The last particular is yet behind wherein I shall be brief This death is a lingring death Such was the death of Jesus Christ Crucifying is a lingring death Christ hung divers hours upon the Crosse three at the least from the sixth hour to the ninth saith Saint Matthew cap. 27. ver 45. that is from our twelve to three before he gave up the Ghost And herein again doth the Christan's death unto sin carry a resemblance of that his death It is also a lingring death wherein sin is not put to death all at once but languisheth by little and little This is looked upon as one of the main differences betwixt Justification Justification perfected at once and Sanctification The former is a perfect work admitting of no degrees True indeed in respect of manifestation and in the sense of the person justified it is graduall but not in it selfe The person justified may apprehend his justification more clearly then he did but he cannot be more justified then he was Justification being a plenary absolution a full discharge of the sinner from the guilt and satisfactory punishment of all his sins past present and to come True there is a difference betwixt the one and the other Sins past Vide Ames Medul cap. 27. sec 23 24. and present are actually pardoned by a formall Application of the generall pardon unto them sins past onely virtually The former in them selves the later in the subject or person sinning from whom it is required only to shew forth that pardon which is granted and by faith to apply it to himself in respect of the renewed particular acts of sin In the mean time the Grant is perfect and full Numb 23.21 So as God beholdeth no iniquity in Jacob neither doth he see any perversnesse in Israel viz. so as to impute it unto condemnation Not so
sin using all means for the through mortification of it breaking the bones the power and strength of sin and peircing the heart of it by renewed contrition and repentance letting out the vitall blood of it never resting till we have let sin wholly out of our heart till the heart be brought to an inward loathing and detestation of all sin and so to feel the whole body of sin daily decaying languishing dying Such is the Christians death a copy and counterpane of the death of Jesus Christ resembling it in the properties thereof a True voluntary violent painfull lingring death And thus have I done with the former of these conclusions which informs us that The Christians death unto sin carries with it a resemblance of the death of Christ for sin It is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the likenesse or Representation of his death The second and third follow All true Beleevers are partners in this death and that by a vertue flowing from Jesus Christ Upon these two I shall insist severally by way of Doctrinall Explication and Illustration jointly by way of practicall Application Begin with the former All true beleevers are partners in this death Doctrine 2. All beleevers are dead unto sin All that are in Jesus Christ are thus conformable to him in his death This the Apostle here layeth down by way of supposition If we have been planted together in the likenesse of his death Taking it for granted that all who are ingrafted into Christ have a mysticall union with him they have also a communion with him and that first in his Death This is that which he hath told us in the two verses foregoing Know ye not saith the 3d verse that so many of us as were baptized into Jesus Christ were baptized into his death Again ver 4. Therefore wee are buried with him by baptism into death And thus he here inculcates again the same thing under a different expression If we have been planted together in the likeness of his death So are all true beleevers Being in Christ they die with him being dead to sin as he died for sin That they are so Confirmat we find it often asserted by this Apostle as in this chapter ver 2. How shall wee that are dead to sin saith he live any longer therein and again ver 11. Likewise reckon ye your selves to be dead indeed unto sin So elswhere This is that he tels his Colossians Colos 3.3 For ye are dead dead to the world to the flesh to sin This he saith of himselfe Gal. 6.14 The world is crucified to me and I unto the world And the like of all others Gal. 5.24 They that are Christs have crucified the flesh All in effect speaking one and the same thing with this in the Text that all which are in Christ are ingrafted with him in the likenesse of his death being dead to sin as he died for sin Explication Quest But what is this death unto sin Or how are Christians said to be dead unto sin What this death unto sin is Ans It is not my purpose here largely to insist upon the Doctrine of Mortification which as I have touched upon already in handling of the verses fore-going so I shall meet with again and again in the verses following Briefly To be dead unto sin is not to be wholly freed from the Inhabitation and molestation of it to be delivered from the body of sin to have it eradicated plucked up by the roots No that is contrary to universall experience None but find and feel that fomes peccati corruption of nature the body of sin still dwelling and living and working in them But to be freed from the dominion the reigning power of sin To have the vigour and strength of sin which is the life of sin so broken so enervated and weakned by the work of the Spirit of grace dwelling in the soul as that it doth not rule and reign and bear sway as it did before regeneration This it is to be dead to sin So much we may learn from this Apostle who explains his own meaning in the 12th verse of this Chapter Having in the former verse bid his Romans Reckon themselves dead unto sin he adds in this verse Let not therefore sin reign in your mortall bodies that ye should obey it in the lusts thereof This reigning power of sin when it hath the upper hand of the motions of the Spirit of God in the soul beareth such a sovereign incontroulable sway in it so over-powring the faculties of it as that the man is wholly overcome by it made a servant yeilding a willing and spontaneous obedience to it making either none or at best a weak and vain resistance against it this is the life of sin Now when this power is broken when it is conquered by a superiour power the power of the Spirit of grace so as the believer is freed from the dominion of sin now though sin do still live in him yet he is said to be dead to it And he may be said so to be The regenerate person dead unto sin three wayes 1. In regard of God's acceptation and that in a threefold respect In regard of Acceptation Inchoation Assurance 1. In regard of Acceptation God beholding the believer in and through Christ he beholdeth him not as he is in himselfe but as he is in Christ and so he beholdeth him as crucified as dead with Christ Besides where there is a willing and ready mind God accepteth a man according to what he hath and not according to what he hath not So the Apostle informeth us 2 Cor. 8.12 God measures men's bounty and liberality for of that the Apostle there speaketh not by their hands or purses but by their hearts And so is it in all other duties and services Desires and indeavours where they are reall with God go for actuall performances Now this is the Christian's desire He desireth nothing more then to be freed from the body of sin O wretched man that I am who shall deliver me from the body of this death And this he seriously indeavours he doth what in him lieth to kill and destroy it Now this in God's gracious acceptation is death unto sin As it is in the committing of sin Intentions in God's account go for actions Wanton looks are Adultery Whosoever looketh on a woman to lust after her hath committed adultery with her already in his heart Mat. 5.28 Murdering intentions are murder Whosoever hateth his brother is a murderer 1 John 3.15 He is so though not before man yet before God who judgeth men by their hearts Even so is it in the killing mortifying of sin He that hath designed the death of it desiring and indeavouring it he is in God's gracious acceptation looked upon as dead to sin 2. In regard of Inchoation 2. In regard of Inchoation The work of Mortification is begun In a regenerate person sin hath received a
deadly wound and it begins to die It hath already lost much of that power and strength which it had And in this respect it may be said to be dead to him and he to it Even as a man that is in a consumption having lost his bodily strength and his radicall moisture being in great measure exhausted and spent such a one may be said to be a dead man dead whilest he liveth So though sin do still live in a regenerate person yet in as much as it is in a consumption the power and strength of it gone it may be said to be dead It lieth a dying Now we say of a man in that case a man that is drawing home that he is a dead man He hath begun to die 3. In respect of Assurance 3. In respect of Assurance Sin in a regenerate person having begun to die it shall certainly die it shall speedily die Certainly The wound which it hath received is incurable a deadly wound so as though it may live for a time yet it shall languish and decay more and more till it be utterly extinct which it shall be and that speedily The death of sin is not far off to such a one The story in the Gospel tels us of a certain Disciple who asked leave of his Master Christ that before such time as he followed him he might first go and bury his Father Mat. 8.21 Now here some move the question What was his Father dead that he would go bury him Most probably he was not onely he was very aged having one foot in the grave so as in course of nature he could not live long and in that regard he looketh upon him and speaketh of him as a dead man ready for the grave So is it with the body of sin in a regenerate person It is dying and cannot live long It is much infeebled already and by death which is not far off from any it shall utterly be extinguished and abolished Death separating the soul from the body shall separate sin from both He that is dead is freed from sin saith the Apostle ver 7. of this Chapter which is true as to the regenerate in a literall as well as a mysticall sense Thus you see the former of these Propositions briefly opened and cleared All that are Christs are dead to sin as he died for sin As briefly of the later Doct. 3. The Believer death to sin is from the death of Christ D. 3. This their death to sin is from the death of Christ for sin So much the Metaphor in the Text imports Believers are planted together with Christ in the likenesse of his death that is they are made conformable to Christ in his death and that by a vertue flowing from his death Thus the Graft dieth with the Stock it dieth in it and by it The death of the one is the cause of death in the other Thus is the believer said to be engrafted with Christ in the likenesse of his death he dieth with Christ and the death of Christ is the cause of that death in him This is that which the Apostle saith of himselfe Gal. 6.14 God forbid that I should glory save in the Crosse of our Lord Jesus Christ by whom the world is crucified to me and I unto the world Paul was a mortified man dead to the world and dead to sin But how came he so to be why this he attributes to the Crosse of Jesus Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by whom or by which it may be referred to either The death of Christ the cause of this death It was the Crosse of Christ the Death of Jesus Christ which was the cause of this death in him And so is it in all other believers The Cause of it And that not only Not onely 1. Meritorious 1. The Meritorious Cause True so it is This is one of the benefits which Jesus Christ merited and purchased for his Elect by his death that they might die unto sin He bare our sins in his own body upon the tree that we being dead unto sin should live unto righteousnesse 1 Pet. 2.24 Christ by his death merited for his people not only a deliverance from the guilt but also from the power of sin But not only so 2. Nor yet onely the Exemplsry 2. Exemplary Cause of it as Pelagians of old and Socinians at this day would have it True it is so also Christ was a pattern and example to the Christian as in his life so in his death He suffered for us leaving us an example that we should follow his steps 1 Pet. 2.21 He died for us leaving us an example that we should die to sin as he died for sin But this is not all 3. In the third place then 3. But also Efficient it is the Efficient Cause working this death in the believer by a secret vertue issuing from it Thus are Christians here said to be engrafted with Christ in the likenesse of his death Non tantùm imitatione Beza Gr. Annot in Text. sed virtute as Beza rightly not only by way of Imitation conforming themselves unto his death as the pattern of their Mortification but also by way of Efficacy being conformed thereunto by a vertue flowing from Christ and his death And so much the word in the Text as Beza notes upon it doth here insinuate which is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ibid. a word saith he of passive signification importing not barely a conformity Conformatione mortis ejus Beza but a conformation as he renders it not only a being like but being made like and that by a power and vertue out of themselves viz. the power and vertue of Christ and his death working an answerable death in them And so much that word used by the Apostle to the same purpose Phil. 3.10 implies Being made conformable unto his death 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 conformis factus or configuratus not conforming my selfe viz. by way of Imitation but being made conformable viz. by a power out of my selfe the power and vertue of Christ's death And this is that which the Authour to the Hebrews plainely asserts Heb. 9.14 where he layeth down this as one of the fruits of Christ's death The blood of Jesus Christ purgeth our consciences from dead works to serve the living God Dead works So he calleth sinfull lusts not formally as if they had no life no activity in them but effectively because they are deadly works bringing death upon the sinner that liveth in them Now from these saith the Apostle the Blood of Christ cleanseth the conscience of the sinner and so it doth not only in respect of the guilt of sin in Justification but also the power of it in Sanctification from which it so freeth the sinner as that he may now serve the living God The former of these is done by the merit the later by the vertue of
How he being the Eternal Son of God drank the Cup of his Father's wrath and that for the sins of the World to the end that he might free and deliver sinners from sin not onely from the guilt but also from the power of it He died unto sin once as the Apostle speaketh in ver 10. of this Chapt for the expiating for the abolishing of sin And shall we live in that for which he died What were this but in as much as in us lyeth to make the death of Christ of none effect This Meditation being seriously wrought upon the heart wil be of speciall force to cause it to rise against sin What did sin cost the Lord of life so deer Was the nature of sin so heinous that nothing but the blood of the Son of God could expiate it Did sin cast him into such a bloody agony such a hell of sorrowes What was he made a curse for sin and shall we yet live in it Did he die for sin and shall not we die to it Suffer we this Mediation to sit upon our hearts untill it hath made an impression upon them 2. By way of Application 2. To Meditation joyn Application Generalities do not affect And therefore bring we this generall truth home to our selves by a particular Application Thus Christ died for the sins of the world and for my sins Who gave himselfe for our sins Gal. 1.4 that he might deliver us from this present evill world Who loved me and gave himselfe for me Gal. 2.20 Thus bring we home the death of Jesus Christ by faith Applying first the merit of it unto our selves By the eye of faith behold we all our sins fastned to the Crosse of Jesus Christ and our selves discharged from the guilt of them by that plenary satisfaction imputed unto us through faith Then hang upon the Crosse of Christ by faith sucking vertue from it as the Graft sucketh juice from the Stock wherein it is engrafted so suck we vertue from Christ and his death for the mortifying of sin by faith depending upon him for a continued influence of his grace and Spirit that so he may work that in us which he hath merited from us freeing us from the power as well as for the guilt of sin 3. By way of Imitation 3. To Application in the third place now add Imitation which now cometh in the right place We have seen how Christ died what kind of death his was His death was a true death a voluntary death a violent death a painfull death a lingring death Propound we this as a pattern for our Imitation writing after this Copie indeavouring to find the like death in our selves in respect of sin A true death a true separation of our souls from the body of sin A voluntary death that we may willingly die unto sin in obedience to the Will and Command of our heavenly Father A violent death that we mortifie sin whilest it might yet live A painfull death that we affect and afflict our own hearts with godly sorrow for those sins whereby we have offended so gracious a God A lingring death that we die daily every day indeavouring to weaken the body of sin more and more So dying we shall live live the life of Grace here and Glory hereafter So much the later part of the Text assures us to which I now come If we have been planted together in the likenesse of his death We shall be also in the likenesse of his Resurrection The second Part of the Text. Here have we the second Part of the Text and therein the Apostles Position or Inference deduced from and built upon his former Supposition If we have been c we shall be also c. The words explained Vide Bezam Gr. Annot. We shall be also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith the Originall which the Vulgar Latine by a small mistake as may be supposed reading for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 renders Simul etiam Together also but more properly Erasmus and after him Beza Nimirùm etiam Even so so also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 We shall be in the likenesse of his Resurrection In the Originall the sentence is Elleipticall and imperfect the words running thus We shall be of his Resurrection Now what word or words shall be called in for the making up this defect and completing of the sense is a question Erasmus supplies it by Participes erimus Even so we shall be partakers of his Resurrection that is we shall be in the number of those to whom the Resurrection of Christ the benefit thereof doth appertain But as Beza notes upon it the Phrase in the Originall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be of his Resurrection will hardly admit that sense Others more fitly make up the defect by calling in those words in the former part of the verse the Antecedent part of the Proposition which are to be repeated 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in common viz. We shall be planted together in the likenesse If we be planted together in the likenesse of his death we shall be also planted together in the likenesse of his resurrection The like defective expression as Beza parallels it we meet with John 5.36 I have a Testimony saith our Saviour greater then of John So the Originall hath it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 majus Johannis greater then of John viz. then that Testimony of John So here If we have been planted together in the likenesse of his death even so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 We shall be also planted together in the likenesse of his Resurrection The words being thus rendred and opened they hold forth unto us two main Doctrinall Propositions answerable to those in the former part 1. Two Doctrinall Propositions That all true believers being made conformable to Christ in his death they shall be also in his Resurrection 2. This their conformity with Christ in his Resurrection is wrought in them by a vertue flowing from Christ and his Resurrection Thus is it betwixt the Graft and the Stock The Graft being dead with the Stock seeming so to be in the winter it reviveth with it in the Spring After the Winters death it partakes of the Springs Resurrection And this it obtains by a vertue issuing from the Stock transfusing sap and juice into it Even thus is it betwixt Christ and the believer The beleiever being dead with Christ here dead to sin as he died for sin he shall be raised with him Being conformed to him in his death he shall be also in his Resurrection And that by a vertue flowing from him and his Resurrection Both comprehended under this phrase of being engrafted in the likenesse of his Resurrection I shall insist upon them severally Begin with the former Believers being made conformable to Christ in his death Proposit 1. Believers conformable to Christ in his Resurrection they shall be also in his Resurrection Being engrafted in
perfected till grace be swallowed up of glory The Christian's rising to newnesse of life is like the Suns rising upon the earth which is by degrees higher and higher till it cometh to the Zenith the mid-heavens The comparison is Solomon's Prov. 4.18 The path of the just is as the shining light which shineth more and more unto the perfect day Such is the path of the righteous in the work of Sanctification herein he maketh a progression going as the Travellers did to Sion from step to step from strength to strength Psal 84.7 This is a work not perfected at once The inward man is renewed day by day 2 Cor. 4.16 So much as I told you the Apostle here in the Text insinuates where speaking of this first Resurrection he speaketh of it not in the present or preterperfect but in the future tense not we are but we shall be planted together in the likenesse of his Resurrection Thus is it with Mortification in the best it is an imperfect work Nondum prorsus mortui sumus peccato saith Beza upon the Text We are not as yet wholly dead unto sin However the relicks and remainders thereof are not imputed to believers yet they are not altogether freed from the power of it And so is it with Vivification this first Resurrection They who have their part in it are not yet wholly risen Here the School distinction takes place Totus homo sed non totum hominis The whole man is risen but not the whole of the man In a regenerate person the whole man is renewed every part spirit soul and body but not wholly stil there are some relicks of the old man some remainders of corruption left in him still he doth haerere in luto his feet do still after a sort stick fast in the mire of corruption alluding whereunto as may be conceived our Saviour tels his Disciples John 13.10 that He who is washen needeth not save only to wash his feet A metaphor or similitude taken from a man washing himselfe in a river whose body is washen and clean onely his feet being in the mire still need washing Or as Grotius apprehends it from a man coming out of a Bath bare-foot his body is clean onely his feet are soiled with dust So is it with believers who are washen in the bloud of Christ they are freed from the guilt of sin and they are freed from the regning power and dominion of sin The whole man the person is washen but not the whole of the man stil there is some soile which cleaveth unto their feet some relicks of sinfull corruption remaining to be washen away They which are risen have yet need to rise more and more And this do you Are you risen yet rise rise daily As Paul saith of his dying 1 Cor. 15.31 He died daily So let it be with your rising from sin to righteousnesse Rise daily And that 1. In respect of the acts of sin 1. In respect of the Acts of sin You daily fall into sin and therefore rise daily from sin The just man falleth seven times a day and riseth up again saith the Wise-man Pro. 24.16 It is true as well of falling into the evill of sin as of misery Thus he falls seven times a day that is often Now daily falling rise again daily by the renewed acts of repentance renewing your sorrow for sin your resolution against it 2. In respect of carnall and sinfull security Secondly In respect of carnall and sinfull security wherewith the most sanctified souls are subject to be surprized and overtaken Even the five wise virgins slept as well as the foolish Mat. 25.5 From this sleep arise daily Awake thou that sleepest and stand up from the dead saith the Apostle speaking to believers as well as others Eph. 5.14 Though they do not sleep as others 1 Thes 5.6 yet they are subject to sleep as well as others though they do not sleep a dead sleep as Lazarus did of whom our Saviour saith I go to to awake him out of sleep John 11.32 Such is the sleep of unregenerate persons yet they may sleep a deep sleep such as Peter and James and John did in the Mount where their Master was transfigured Luke 9.32 and the rest of the Disciples in the Garden where their Master was apprehended of whom it is said they were heavy asleep Mat. 26.43 Though they do not sleep in a state of sin yet they may for a time sleep in some particular sin So did David who lay divers moneths in those foule sins of his And so did Peter for a while till the crowing of the cock awakened him In this respect then awake and arise daily shaking off this sinfull security stirring up your selves to an holy vigilancy and watchfulnesse over your hearts and lives 3. And thirdly thus arise also in respect of the power of sin 3. In respect of the power of sin Still there are and will be some relicks of habituall corruption left in the soul somewhat of the old Adam remaining to be put off That ye put off the old man saith the Apostle speaking to his believing Ephesians Ephes 4.22 In this the Believer's Resurrection is like unto Lazarus his who coming out of the grave brought his grave-clothes with him John 11.44 Thus is it in this first Resurrection though the person be brought out of the grave of sin yet he hath the grave-clothes still hanging about him some remainders of corruption which are yet to be put off Paul writing to his Colossians Col. 3. though for the main he looked upon them as such as had put off the old man as he saith ver 9. yet he presseth upon them a further degree of mortification But now put you off all these things anger wrath malice c. ver 8. Lo here what are the rags of the old man even all sinfull lusts inordinate affections And these are Christians to be daily putting off more and more This do you who are risen with Christ every day labour to get more and more strength against your corruptions a more full conquest over them that you may find your souls daily advancing to a further distance from the state of sin rising more and more out of this grave 4. In respect of newnesse of life 4. And thus arising from sin rise daily to newnesse of life indeavouring a further renovation of the new man That it may be renewed more and more as in knowledge Ye have put on the new man which is renewed in knowledge saith the Apostle Col. 3.10 so in holinesse and righteousnesse which are the other parts of this new man as the Apostle tels us Ephes 4.24 Have you begun to put on this new man put it on daily more and more by indeavouring to grow in grace and in the knowledge of your Lord and Saviour Jesus Christ as Saint Peter exhorts in the close of his second Epistle Adding one grace to another to faith vertue to
Sanctification but so is not Sanctification The believer though he be perfectly freed from the guilt of sin yet not so from the power of it still sin dwelleth in him It is no more I saith the Apostle but sin that dwelleth in me Rom. 7.17 Thus is sin to the Christian not only a lodger for a night but a dweller like a rebellious Tenant that will keep possession in despite of his Owner till the house be pulled down over his head And as dwelling so acting working Though not ruling as a Lord yet molesting and tyrannizing I see another law in my members rebelling against the law of my mind saith regenerate Paul meaning the law of sin Rom. 7.23 Thus is the believers sanctification whereof mortification is a part an imperfect work In Mortification sin receiveth its deaths-wound but is not quite dead True it is in a regenerate soul the body of sin hath received its deaths-wound and in that respect it may be said to be dead as we say of a man that is mortally wounded that he is a dead man but it is not quite dead Still it stirreth and moveth dying but by degrees What the Apostle saith of the renewing of the new man 2 Cor. 4.16 The inward man is renewed day by day we may say it of the destroying of the old man It is destroyed day by day As Paul saith of himselfe in respect of afflictions 1 Cor. 15.31 I die daily which he did as in regard of his continuall expectation of and preparation for death so in respect of the many crosses and tribulations wherewith he was continually assaulted which rendred his life a dying life or a living death so may we say of the Christian in respect of his sins he dieth daily His death unto sin is a dying a continued act Death unto sin a dying So much the Apostle insinuates Col. 3. where he puts persons mortified upon the duty of Mortification Such were his believing Colossians to whom he there writeth They were dead as he telleth them ver 3. Ye are dead dead to the world and dead to the flesh dead to sin yet he puts them upon this duty Mortifie ye your members which are on the earth ver 5. The like he saith to his Romans chap. 8. whom in the 9th verse he approves that they were not in the flesh yet in the 13th verse he puts them upon this duty If ye mortifie the deeds of the flesh ye shall live There is not the most sanctified soul upon earth but hath some remainders of corruption left in it which God in his wise providence permits for the 1. Trying 2. Exercising 3. Humbling 4. The making his own rich grace so much the more glorious by renewing and multiplying of pardons unto them Thus is this death unto sin like unto the death of Jesus Christ a lingring death Applic. And is it so Consolation against the stirrings of sin Here is a ground of consolation to a drooping and dejected soul which feeling the stirring and vigorous acting of sin in it thereupon questions its own estate calls in question the truth of its mortification whether it be truely dead unto sin or no. Let not this discourage Jesus Christ was not dead as soon as he was fastned to the Crosse Is the work of Mortification begun Hast thou taken the same course with the body of sin that the Jewes did with the Body of Christ Hast thou arraigned accused condemned it and fastned it to the Crosse Arraigned it at the Bar of God's Judgement Accused it by way of humble and hearty confession Condemned it passing the sentence of eternall condemnation upon thy selfe for it and then fastned it to the Crosse begun the execution of it set upon the mortification of it with a serious and unfeigned resolution of using all means for the destroying and killing and abolishing thereof If so now though it still strive and struggle let not that dishearten So will a crucified man do and yet in the eye of the Law and in the account of all that see him he is a dead man And so is the body of sin when it is thus crucified Though it do still move and stir yet upon a Gospel-account and in God's estimation it is dead and it shall certainly die The crucified man by little and little he bled to death So shall this old man where the work of Mortification is once truly begun it shall bleed to death the strength of it daily decaying As Haman's wife and friends once told him concerning Mordecai Hest 6. 13. If Mordecai were of the seed of the Jewes before whom he had begun to fall he should not prevaile but should surely fall before him So may it be said of a regenerate person Being of the Seed of Abraham according to the Spirit a Jew inwardly as the Apostle calleth Believers Rom. 2. last of the faith of Abraham having an inward principle of true grace in his soul now that body of sin which hath begun to fall before him it shall not prevail Rom. 6.14 thenceforth it shall not have dominion over him but it shall surely fall Having received the deaths-wound it shall decay and languish more and more As it was betwixt the two houses of David and Saul in the same Kingdome 2 Sam. 3.1 So shall it be betwixt the regenerate and unregenerate part in the same person The one shall wax stronger and stronger the other weaker and weaker The promise is expresse He that hath begun the good work whereof mortification is a part he will perfect it to the day of Jesus Christ This Paul was confident of in the behalfe of his Philippians Phil. 1.6 And this let all true beleevers rest confident of in respect of themselves Vse 2. Onely continue the indeavours of Mortifying it Onely let not this confidence make any secure fearlesse carelesse God will perfect this good work in you but how Nempè vobis cooperantibus as Grotius glosseth upon it You working together with his grace And this let all beleevers bee excited unto Having received this grace of God now work wee together with that grace setting our selves to this mortifying work Not looking upon it as the work of a day or a month or a year but of our whole life time continue we our endeavours making a daily progresse in this work every day labouring to weaken the body of sin more and more praying against it watching against it striving against it Think it not enough that sin hath received the deaths wound A Wild beast though mortally wounded may yet turn again and indanger him that lanced him And so may sin the soul of a regenerate person And therefore having begun this good work the mortifying of sin go on in it As the Romans were wont to deal with their Malefactors Having fastned them to the Crosse then they brake their legs and peirced their side to let out their vitall blood Even thus deal wee with the body of