as the same Apostle hath it cap. 1.2 the last Time or Times so St Peter cals them 1 Pet. 1.5 20. And St John the last Hour 1 John 2.18 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the last Time or Hour So did the Apostles then look upon the world as drawing towards a period a consummation And that not far from it in their times what then may we do in ours But I passe on Thus Christ appeared in the end of the world and that but Once Once and but once 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 As for the Priests under the Law they appeared Often before God in the execution of their Ministeriall function The Priest went always say the 6th and 7th verses of this chapter i. e. daily every day into the first Tabernacle the holy place the second court of the Tabernacle or Temple accomplishing the service of God But into the second the Holy of Holies went the High Priest once every year Thus they appeared Often But Christ our High Priest appeareth but Once Once upon Earth and Once in Heaven Once upon Earth before Men Of this speakes the Apostle here in this 26. verse Once in Heaven before God Of this he speakes verse 12. By his own blood he entred in once into the Holy place i. e. Into Heaven Marke it Once he appeared upon Earth and once in Heaven Christ appeareth once upon Earth and once in Heaven As for any such second appearing upon Earth and returning to heaven before his coming to the last and generall Judgment Millenaries confuted as some imagine this our Apostle taketh no notice of it And therefore I dare not avouch it Nay hee tels mee expresly in the last verse of this chapter that Christ having been once offered to bear the sins of Many he shall appear the second time without sin unto Salvation unto them that looke for him Marke it Christ appeareth not twice upon Earth once to suffer and once to reign there personally and twice in Heaven once after his Resurrection and once after the settlement of his supposed Government as some have conceived but Once upon Earth and once in Heaven As for his second Appearing it shall be unto Salvation to the compleat and perfect salvation both of Soul and Body in heaven so Expositors I think universally expound that place of all those who love and look for that Appearing Heb. 5.9 2 Tim. 4.8 In the mean time let it be enough for us that he hath appeared once upon Earth So it may well be if we do but consider what followeth viz. the end of this Appearance which was To put away sin How Christ is said to have put away sin 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the Abrogating abolishing taking away of sin Not taking it out of the world No the world still lyeth in wickednesse 1 John 5.19 Nor yet taking it out of the persons of his redeemed ones so as that it is should have no abiding no inbeing in them No this is a perfection reserved for heaven not to be looked for on Earth But so taking it away as that it shall not be imputed to them nor yet reign in them For both these ends Christ appeared upon Earth for the abolishing of sin in his people both in respect of Guilt and Power It is the former of these that is here properly and principally intended So much will appeare from the next clause which setteth forth the way and means whereby Jesus Christ effecteth this abrogation and abolition of sin viz. By the Sacrifice of himselfe The Sacrifice of Christ himself 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This was the Sacrifice which Christ our High-Priest offered Not the Bodies of other creatures as those Legall Priests did but his own body Offered upon Earth Vide D. L. in Heb. 1.3 9. ver 26. himself And this Sacrifice he offered up not in Heaven as the Socinian would have it in presenting himselfe before God his Father but upon Earth viz. in his Passion upon the Crosse There was this Sacrifice offered up Duplex est ut legalium quarundam victimarum ita Christi oblatio prior mactationis altera ostentationis Grot. de satisfact cap. 10. True indeed it was afterwards presented in heaven but it was first offered upon Earth So was it with some Sacrifices under the Law The blood of them was represented by the High Priest in the most Holy place as this our Apostle tels us ver 7. of this chapter but they were offered before viz. in the slaying and sacrificing of them by the Priest So was it in this Sacrifice of Christ How ever it be presented before God in heaven which is an other part of Christs Mediatorship as God willing I shall shew you hereafter belonging to the next branch his Intercession yet it was offered up upon earth viz. in his Death 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 est 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In mactatione Sacrificium Grot. de Satisf cap. 10. Thus were sacrifices said to be offered up when they were slain So profane Authors ever use the word and Scripture the like When God biddeth Abraham go offer his son Gen. 22.2 he addresseth himselfe to slay him ver 10. which because hee had intentionally done though not with his hand yet in his heart he is therefore said to have offered him up Heb. 11.17 Therein was Isaak a Type of Christ who was offered up after the same manner being actually slain There was he truely offered Hence it is that Saint John calleth him onely the Lamb slain Revel 5.6 and 13.8 which Saint Paul renders Sacrificed Offered Christ our Passeover is sacrificed or offered for us 1 Corinthians 5.7 Thus was Christ first offered up upon Earth Neither was this only a Preparation to that oblation which is made in Heaven as the Socinian would have it but a perfect Oblation The death of Christ more then a preparation to his oblation So was the offering made by the Priest in the holy-Holy-place It was more then a Preparation to an offering a true Sacrifice As for the presenting of the blood of the Sacrifice in the Holy of Holies it was not properly a Sacrifice Grotius ibid. but rather the Commemoration of a Sacrifice already made So standeth it betwixt Christ's Oblation and his Intercession The former was done upon Earth There was the Sacrifice offered The later is only a Commemoration of that Sacrifice a presenting it unto God as it were continually to put him in minde of what was done that for the merit thereof hee may bee propitious unto his people And this is the Sacrifice whereby Christ is said to put away sin By this sacrifice Christ putteth away sin Not properly his Intercession in heaven but his Immolation his oblation upon earth in his death upon the cross So the Spirit of God clearly carries it every where ascribing the work of our Redemption the taking away of sin to the death and blood-shed of Christ He
the State which he negotiates for And so doth Jesus Christ of all his Elect. For their sakes it was that he sanctified himselfe when he was upon Earth John 17.19 In all the services which here he undertook he had an eye unto them seeking their welfare more then his own And the like he doth now in Heaven He sitteth at the right hand of God as their Agents interceding for them This was shadowed out in the High Priest under the Law who when he went into the Holy Place there to appear before the Lord he had the Names of the twelve Tribes of Israel ingraven in stones first upon his Humerall then upon his Pectorall bearing them both upon his shoulders and upon his heart as you shall finde it Exod. 28.12 29. in both shewing that he entred into that place not onely or principally in his own behalfe but in the behalfe of the Tribes whom he represented and presented before the Lord to the end that they might be had in continuall remembrance with him as the 29th verse there explains it A lively Type of Christ's Intercession who being entred into the Heavens he there appeareth before God in the behalfe of his Elect whom he beareth as it were upon his shoulders and upon his Heart sustaining their persons and presenting their condition unto God his Father so causing them to be had in perpetuall memory And thus presenting them unto God he procureth their welfare by commending their estate and condition unto God Expressing his constant will and desire for their good that they may be delivered from evill that they may enjoy all the benefits whch he hath merited for them by his death And thus is he said most properly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to intercede for them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 significat Interpellationem quae fit cum postulatione Estius Com. in Heb. 7.25 viz. by making requests on their behalfe This saith Estius is the most proper signification of the word therein following Augustine with whom the Apostles Interpellare is the same with Postulare To Intercede is to make Request So our former Translation renders it in that place fore-named Rom. 8.34 Estius in Rom. 8.34 Heb. 7.25 Who also maketh request for us This Jesus Christ doth though not vivâ voce Orally and vocally by word of mouth as the same Jesuit would willingly have it drawing in Thomas though without any just ground to be of the same mind with him yet really and effectually viz. by the presenting of his merit and expressing his will and desire on the behalfe of his people in such a way as is congruous and sutable to that glorified state Thus doth he intercede make requests for them thereby impetrating and obtaining for them such things as they stand in need of and he hath merited for them As viz. that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which Paul speaketh of Phil. 1.19 a continuall supply of the Spirit whereby they are strengthened and assisted against all Tentations comforted in all Tribulations delivered from every evill work inabled to the performance of every duty and finally preserved unto his heavenly Kingdom All which are fruits of Christ's Intercession though merited by his death upon the Cross yet impetrated and obtained by his Intercession in Heaven And thus we see how Jesus Christ this our Mediatour appeareth before God on the behalfe of his people as an Agent conserving their Peace maintaining their Intercourse and Communion with God reconciling their emergent differences and procuring their welfare Secondly He appeareth before God as an Advocate 2 As an Advocate being So Saint John calleth him 1 John 2.1 If any man sin we have an Advocate with the Father Jesus Christ the righteous 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith the Originall A word generally and properly signifying any one that is invited and called in to the help and assistance of another That is also the proper meaning of the word Advocatus In Scripture we find it attributed sometimes to the Holy Ghost and sometimes to Christ To the Holy Ghost Then it is fitly rendred a Comforter So you find it Joh. 14.16 15.26 16.17 In this place and only this of St John it is attributed unto Christ and here it is most fitly rendred an Advocate An Advocate we know what he is One that is of counsel with another and pleadeth his cause in open Court at the Bar of Justice And such an Advocate is Jesus Christ unto his people 1. He is of Counsel with them 2 of Counsell with them That is one of the Titles given to him by the Prophet Isai Isai 9.6 Wounderfull Counsellour So Christ is to his people counselling them in the midst of all their straits and difficulties which he doth by his Word and Spirit 2. And as of Counsell with them so pleading for them 2 Pleading for them This he doth in the High Court of Heaven at the Bar of God's Justice In which respect he may be fitly said to appear for them Even as an Advocate appeareth for his Client and pleadeth his cause answering all Accusations and Allegations which are made against him vindicating his right So doth the Lord Jesus appearing before God he pleadeth the cause of his people answering what ever Accusations or Allegations are brought in against them by Satan or their own Consciences vindicating their right to Heaven and Eternall Life All which he doth by the continuall presentation of his Merit unto God his Father the Merit of his Death and Passion whereby he hath made a full satisfaction unto his Justice for all their sins This it is which pleadeth for them even the Blood of Christ which as the Authour to the Hebrews saith of it Heb. 12.24 Speaketh better things then the Blood of Abel Abel's blood pleaded against Cain crying for vengeance Gen. 4.10 But the Blood of Christ pleadeth for his Elect crying for mercy pardon for them even for all that shall believe on him For them the Blood of Christ speaketh a good word pleading the generall plea a Plenè satisfecit a full satisfaction made unto the Justice of God for them So as by this meanes they are freed from the Accusation and Condemnation of the Law wherunto otherwise every day by reason of their renewed transgressions they become obnoxious This is the ground of Paul's Triumph Rom. 8.33 34. Who shall lay any thing to the charge of Gods chosen who is he that condemneth c It is Christ that dyed yea rather that is risen again who is even at the right hand of God who also maketh Intercession for us This hee doth as an Advocate there pleading the cause of his Elect 3ly As he is an Advocate so also an Attourney 3. As an Attourny An Attourney wee know what in Law it means One that is authorized to appear for or to act in the name of another And such an Attourney is the Lord Jesus on the behalf of his elect people 1. Appearing before
God for them 1. Appearing for them Thus are Atturnies said to appear for their Clients in the Courts of Justice Sum of Sacred divinity published by John Downham p. 330. answering for them And from hence saith that learned and judicious Divine-Lawyer the Apostle may seem to have borrowed that phrase of Christ appearing in the presence of God for us in that place forenamed Heb. 9.24 This he doth as our Attourney sitting at the right hand of God his Father as a generall person representing the whole mysticall body whereof himselfe is the Head appearing and making answer for every member thereof 2. As he appeareth so also he acteth for them doing what he doth in their name 2. Acting in their name in their room and stead Thus he took possession of Heaven upon his ascension not in his own name onely but also in their name This is that he tels his Disciples John 14.2 I go to prepare a place for you A Similitude borrowed from Travellers amongst whom some one goeth before to bespeake and take up roomes for the rest against they come The like office hath Jesus Christ done for his people He is gone before entred into the Heavenly Places not onely for his owne sake but his peoples in whose name hee hath taken up those Everlasting Mansions And as he hath taken so hee keepeth possession in their name in their room and stead Hence is it that the Apostle speaking of beleevers Eph. 2.6 he saith that they are raised up together and made to sit together in the heavenly places in Christ So they do though not actually in their own persons yet in the person of Christ That which an Atturny doth for another himself is said to do it Thus one taketh possession of a house or ground which himself never saw viz. by another whom he appoints in his room as his Atturny to do it in his stead And thus hath Jesus Christ taken and now keepeth possession of the heavenly places in our stead 3 Which he doth being 3. And this he hath done being Authorized and deputed thereunto Even as Atturnies in Courts are Authorized and deputed Authorized by the Judge and deputed by the parties Otherwise they cannot appear or Act as Attournies for others Even so is Jesus Christ authorized and deputed to be as it were our Attourny Authorized by God his Father to appear and answer for us Authorized by God his Father Him hath God the Father sealed John 6.27 id est as I shewed you before Authorized him to execute the office of a Mediatour to be as an Attourney for his people in the Court of Heaven Deputed by them And Deputed by those for whom he appeares Christ doth not undertake to doe the office of an Advocate or Attourney for any without their consents No Attournies must be retained by their Clients And so is Jesus Christ by all those who have any benefit by his Advocation his Intercession They are such as have retained him and committed their cause to him such as have received him and doe acknowledg him resting and relying upon him as their Mediatour 4 As a Solicitor presenting and promoting their desires 4. In the fourth and last place he appeareth also before God as a Solicitour What the Solicitours office is it is well known viz to present and promote the desires and Requests of another in such a way as that they may finde acceptance And such a Solicitor is the Lord Jesus on the behalf of his people In which respect againe he may fitly be said to be a Mediator betwixt God and Men. Such a Mediatrix was Queen Hester who appeared in the presence of King Ahasuerus presenting unto him the Petition which Mordecai had put into her mouth in the behalf of her people Ester 5. And such a mediatour is a Master of Requests in a Princes Court who appearing in the Presence Chamber there presents the Petitions of the People which are put into his hands And such a Mediatour is the Lord Jesus the great Master of Requests who appearing in the presence of God his Father presents both the prayers and services of his people unto him and that in such a way as that they become acceptable unto him So that Text commonly hath been and for ought I know properly may be understood for what other sense to make of it I well know not Rev. 8.3 where we finde mention of an Angell which stood at the Altar having a golden Censer and there was given to him much Incense that he should offer it with the Prayers of all Saints upon the golden Altar which was before the throne This Angel is the Angel of the Covenant the Lord Jesus which offereth up the prayers of Saints unto God being mixed with the precious odours of his own merits This is the incense which is offered with or added for so the word in the Original hath it as the margin in our new Translation renders it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that he might give or add to the prayers of all Saints Such are the merits of Christ an additament to the prayers of Gods Saints Like that Incense which was offered up by the Priest under the Law for to that the Spirit there clearly alludeth under the Law whilest the people were praying without the Priest was offering up Incense within So you finde it Luke 1.10 A Type of Christs Intercession Whilest his people are praying without upon Earth he is within appearing before God in the heavens there offering up Incense presenting those prayers mingled with his own merits Which are not unfitly compared to Incense Incense being a sweet perfume the smoake thereof doth easily and gratefully penetrate into the nostrils of Man Even so doth the Merit of the Lord Jesus being added to the prayers of Saints it penetrates into the nostrils of God so it there followeth verse 4. The smoak of the Incense of which came with the prayers of the Saints and ascended up before God out of the Angels hand And by that meanes those prayers and services wherewith it is offered they become grateful unto God Ye are an holy Priesthood saith S. Peter speaking to beleevers to offer up spiritual sacrifices viz. Prayers and praises c. acceptable to God by Jesus Christ And in this respect may he fitly be said to be a Mediator betwixt God and men A Mediator as an Inteecessour And thus I pass off from the fourth staff to the fifth and last Christ is a Mediatour betwixt God and man quà Gubernator as a Vice-Roy The 5th staffe of this mysticall Ladder Christ a Governour a Deputy Governour such a Mediatour was Joseph betwixt Pharaoh his people Being taken out of Prison he was advanced set at Pharaohs right hand next to him in the Kingdome and so set over all the land of Egypt Herein was he a Type of our Mediatour the Lord Jesus who being in like manner taken out of prison as
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
name Mediator to be given to any save only to Christ And hereabout he professeth he will not contend with us Neither shall I at the present here enter the lists with him or any other about this subject whether the Name or thing This being a beaten controversie betwixt us and the Church of Rome which many having dealt fully with I may well spare my labour As for us hold we fast this truth of God One Mediator Exclusively which this text fo clearly holdeth forth unto us There is one Mediator betwixt God and men the man Christ Jesus One Exclusively one and but one In this office Christ hath no partners As for the word Mediator we will not much contend about it whether it may in a qualified sense be given to some others As it was to Moses at the giving of the Law so in a like sense it may be given to the ministers of Christ under the Gospel whose office it is to go and deal betwixt God and his people And possibly taking the word in a large sense it may be given to private christians who by way of charity intercede for others in their prayers to God on their behalfe But seeing the Spirit of God in the Scripture is not acquainted with this language therefore we own it not wee approve it not Rather chusing to reserve this as a Title of Honour peculiar unto Jesus Christ He is the One and Only Mediator As for Angels or Saints departed we cannot allow them either name Angels and Saints no Mediators of Intercession or thing As for those forenamed distinctions in asmuch as they find no footing in Scripture we acknowledge them not Sure we are which our adversaries wil not deny properly Mediators betwixt God and men they neither are nor can be no not of Intercession Two requisites in such a Mediator both wanting in them In a Mediator of Intercession there are at least these two things requisite Hee must be designed and appointed by God unto this office or service And he must be acquainted with the condition of those for whom hee is to intercede But neither of these shall wee find agreeing whether to Saints or Angels 1. Their Deputation 1. For their Deputation we know no such office or service designed to either Angels indeed they are appointed to be Guardians unto the Saints upon earth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They are ministring Spirits sent forth to minister for the good of them which shall be heirs of salvation Heb. 1. last But as for Mediators Intercessours betwixt God and men wee know no such office conferred upon them As for Saints upon earth they have indeed a general commission to intercede one for another But what commission the Saints in heaven have to intercede for their Brethren upon earth that we know not which if they had they are not capable of executing and discharging it In as much as in the 2d place 2. They are not privie to the estates of men upon earth 2. They are not privie to the states and conditions of men here below Whatever Angels are sure they are not That of the Preacher seemeth to speak so much Eccles 9.5 6. The living know that they shall dye but the dead know not any thing Not any thing which is done here below So the next verse explains it Neither have they any more portion for ever in any thing which is done under the Sun No their transactions and negotiations are above the Sun As for occurrences here below they are not in an ordinary way privie to them A truth more then probable which if any shall question it may be extorted and made good by way of Argumentation Arg. If Saints departed be acquainted with humane affairs upon earth Evinced by Argument they must have this knowledge either in an Immediate or mediate way Either Immediately by themselves or Mediately from some other But not the former They do not of themselves take immediate cognizance of things here below So much is rightly concluded from that passage 2 Kin. 22. last where the Lord promiseth Josia that hee would gather him unto his fathers in peace and his eyes should not see all the evill which he would bring upon Jerusalem Saints in heaven are neither eye nor eare witnesses of what happeneth upon earth However sure we are they cannot take notice of all persons and all occurrences in all places of the world at the same time This is an infinite perfection which neither Man nor Angell is capable of Nor yet the later They do not attaine this knowledge at the second hand by way of Revelation or Information For if so then they must have it either from God or from Angels or from soules departed But all these are no lesse then ridiculous 1. Such is the first To imagine that God should first reveal our necessities and our prayers to the Saints to the end that they should intercede with him for us How absurd is this circulation what were this but to make God an Intercessour for us to the Saints who are pretended to be Intercessours for us to him 2. And such is the second In as much as Angels themselves neither do nor can take notice of all things which are done here below Besides that in this way they should be our Mediatours to the Saints 3. And such is the third In as much as souls departing do not themselves know all things How should they inform the Saints in heaven of what themselves were ignorant of upon Earth Upon these reasons and grounds we must conclude Saints in Heaven in an ordinary way ignorant of humane affairs here below Doubtlesse thou art our Father saith the Prophet though Abraham be ignorant of us and Israel acknowledge us not Isai 63.16 The Schoolmen's Speculum Divinum a fancie I am not ignorant of what Bellarmine and others of the School-men here dream of viz. of a Speculum divinum how that Saints and Angels behold all things in God as in a looking Glass which being set before one representeth unto him what is behind him so as he therein beholdeth at once whatever is in the room But this is but a fancie a groundlesse speculation wherewith I shall not trouble you or my selfe Sure we are Neither Saints nor Angels know the hearts of men some things there are which neither Saints nor Angels know as viz. the hearts of men This they cannot do but they must do if they be Intercessours for others How else shall they know the mentall prayers and suits of their Clients How shal they know them to be in the number of true believers such whose prayers shal find audience in heaven surely they wil not as too many Advocates upon earth do undertake a promiscuous solicitation and intercession for all comers for Judas as well as Peter Hypocrites as well as Saints And if not so then they must be able to discern the spirits and to search the hearts of
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-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
vertue knowledge to knowledge temperance to temperance patience to patience godlinesse c as the same Apostle directs 2 Pet. 1.5 6. That so you may come behind in no grace no gift as Paul saith of his Corinthians 1 Cor. 1.7 Then adding one degree of grace to another faith to faith The righteousnesse of God saith the Apostle is revealed from faith to faith Rom. 1.17 that is from one degree and measure of faith to another According as faith is revealed more and more so is the Righteousnesse of Justification more assured unto the soul Labour to get your faith which is the radicall grace the very heart of this new-man confirmed and strengthened daily not neglecting such means as God hath appointed for that end amongst which the Sacrament of the Lord's Supper whereof some of you have this day been made partakers is a chief and principall one Then seek after the like growth and increase in love in humility in patience so in all other graces These are the members of this new man let it be your care that as it is in true Augmentatation which is secundùm omnes partes a proportionable growth in every part every of these may grow and increase with the increase of God Thus do you perfect holinesse in the feare of God as the Apostle exhorts 2 Cor 7.1 Being thus changed into the Image of Christ from glory to glory as by the spirit of the Lord as you have it v. last of the 3d. chap. of that Epistle 5. In respect of heavenli-mindedness 5. And lastly Rise more and more in respect of Heavenlimindednesse Your hearts are like ponderous bodies still tending downwards towards the Earth And therefore let it bee your daily worke to raise and scrue them upwards by frequent Meditation and Contemplation of Heaven and Heavenly things and in particular of that heavenly Glory to which Christ is raised Beholding as in a glasse the glory of the Lord saith the Apostle in the place last named 2 Corin. 3. last which Grotius expounds of the Glory of Christ in his Kingdome of Glory This Behold as in a glasse that is saith hee seriously and attentively cosider and contemplate it With all labouring to raise your Affections thither If yee bee risen with Christ c. Set your Affections on things which are above and not on things on the earth Col. 3.1 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Minde things above and let them have your Hearts your Affections As for the things of this world labour daily to sit more loose to them that so you may bee willing to part with them when ever God shall be pleased to call you hence Thus being Risen yet rise daily more and more Which that you may do still seeke after a further and more intimate Vnion and Communion with the Lord Jesus Christ Still seeking after a more intimate union and full communion with Jesus Christ by whose spirit it is that you are and must be raised That you may more and more participate of that vertue which is in him Paul had no small share in this vertue yet hee desireth that he might still have further experience of it That I may know him and the vertue of his Resurrection Philip. 3.10 Let the same be your desire and indeavour that you may daily feele this divine vertue put forth in you more and more raising you up more and more from the death of sin to the Life of grace here Then rest assured the same vertue shall at the last day raise you up from the death of nature to the Life of Glory Being here made conformable unto Christ in your first Resurrection you shall be also in the second which shall be to you a Resurrection of life And thus I have at the length through the good hand of God leading and conducting me passed thorough this excellent portion of Scripture wherein you have held forth unto you that great Gospel Mystery of the Christians Vnion and Communion with and conformity to Jesus Christ both in his death and Resurrection The sweetnesse of the subject hath drawn forth my meditations beyond the staple which I first intended them May but my labours herein prove acceptable and profitable unto you I have what I aimed at Which that they may be let us Pray FINIS
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
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
it Christ did not intrude himselfe into this office He glorified not himselfe to be made an High Priest a Mediatour Heb. 5.5 He did not run before he was sent So much we may learn from those Titles given to him that of an Angel or Messenger Mal. 3.1 The Messenger of the Covenant That other of an Apostle Heb. 3.1 The Apostle and High Priest of our Profession Each importing a Mission a Sending Christ did not undertake this office without the warrant of a lawfull Calling Let it be taken notice of by all those who shall undertake any publick Office or Service in the Church of God Note Let them also see that they do not herein glorifie themselves that they have a calling a lawfull and warrantable calling to it not running before they are sent This would not Jesus Christ do He would not undertake the Work of Reconciliation but upon a lawfull Call Let not any without the like warrant undertake the Ministery of Reconciliation Such is the publick preaching of the Gospel the dispensing of the Word of Reconciliation 2 Cor. 5.18 19. Concerning which the Apostle propounds this Question Rom. 10.15 How shall they preach except they be sent A Question which my selfe not being able I shall leave to them to answer who stand guilty of that presumption I pass on Jesus Christ was called to this Office But By whom was he called How was he called When was he called to it A threefold Enquiry the Resolving whereof will contribute not a little to the clearing and illustrating of this Branch of the point in hand touching the Calling of Question 1 Christ to this Office of Mediatorship By whom was he called Quest 1. By whom was he called Ans I answer By God himselfe Answer By God himselfe No man taketh this Honour unto himselfe saith the Apostle speaking of the Priestly Office but he that is called of God as Aaron was Heb. 5.4 This he speaketh de jure shewing not what men sometimes do but what they ought to do viz. Not take upon them a Ministeriall Office to deal betwixt God and his People unlesse they be called of God either Immediately or Mediately This did not Jesus Christ do His Office of Mediatorship he received it immediately from God himselfe He was called of God as High Priest after the Order of Melchizedech Heb. 5.10 And from what other hand should he receive it None could appoint a Mediator but God Who should appoint a Mediatour to deal betwixt God and man but God himself As for man as he was the person offending so he was far from seeking of Reconciliation having sinned against his God he flieth from his presence to hide himselfe Nay such was the corruption of depraved nature Gen. 35.3 8. that it was ready bent to stand it out against God to hold out the quarrel to maintain this enmity so far was man from seeking Reconciliation But had he sought it what Mediator should he have sought for This was that which Job in his passion complaineth of Job 9.33 Neither is there any Days-man or Umpire betwixt us that might lay his hand upon us both None to judge betwixt him his God Amongst the creatures there was none in Earth or Heaven that durst have undertaken this cause to interpose and come betwixt the Creature and the Creatour If one man sin against another the Judge shall judge it but if a man sin against the Lord who shall intreat for him 1 Sam. 2.25 This was God's own work first to find out a way means of Reconciliation then to find out a fitting person to undertake that Work then to put him upon that undertaking This was the Lord's own doing And well may it be marvellous in our eyes Never such a Demonstration of Love A Demonstration of Divine Love as this That when man had offended his God broke Covenant with him and turned enemie to him standing out in actual rebellion against him that God should then seek peace with him offer conditions of peace unto him And for that purpose should appoint a Mediatour and call his own Son to that Office to undertake the work of Reconciliation what a gracious condescention was this Herein let us both admire and adore this matchlesse and unparalell'd love that God was thus in Christ reconciling the world to himselfe A clear Intimation so let us conceive of it of a gracious purpose An Intimation of a gracious purpose in God towards all those whose hearts he inclineth to accept of this Reconciliation Surely had not he had a good will towards them he would never have called forth his Son to this Service And withall giving a full assurance to them of a gracious acceptance Assurance of a gracious acceptance of whatever this Mediatour hath done and performed on their behalfs in as much as he was thereunto called by God himselfe But I do but glance at these not unusefull Meditations by the way Thus you see By whom Christ was called to this Office viz. By God By God his Father Christ was called by God his Father So the Spirit of God in Scripture more peculiarly attributes this work unto him to the first Person in the blessed Trinity Him hath God the Father sealed John 6.27 It pleased the Father c. By him to reconcile all things to himselfe Col. 1.19 where though the word Father be not expressed in the Originall yet it may not unfitly be supplied So in those places where it is said God gave his Son John 3.16 God sent forth his Son Gal. 4.4 The word God is to be understood Relatively and Personally as pointing at God the Father not that the two other Persons are thereby excluded from any concurrence in this work not so as it is in all other Actions and Operations ad extrà as they are called works done out of themselves they are Indivisa Common to all the three Persons so is it here The calling of Christ to this office of Mediatorship it was the concurrent Act of all the three Persons Father Son and Holy Ghost Onely it is Attributed to the Father for Orders sake in as much as he being the first is the beginning as of every operation so of this But to go on Christ was called to this office by God his Father Quest 2. But How was he called to it There Question 2 is the second Question How Christ was called to be a Mediator Answer To which I Answer 1. He was Designed to it 2ly He was Furnished for it 3ly He was invested in it In these three consists the manner of this his Ans 1 calling Hee was designed to it 1. He was designed elected ordained by God his Father unto this office Thence called his Elect one Isaiah 42.1 Behold my servant whom I uphold mine Elect in whom my soul delighteth It is spoken of Christ as Mediator who was Elected and designed by God his Father unto that
where he telleth beleevers that they were chosen in Christ before the foundation of the world Chosen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Christ or for Musculus Loc. Com. de Electione Cap. 6. by and through Christ In him as Members in their Head For by and through him as Mediator He being the Head of the Election the first born amongst many Brethren as the Apostle upon another account calls him Rom. 8.29 the first that opened the womb others were Elected in by and through him Thus was he a Mediator before his Incarnation yea before the worlds Creation Then was he a Mediator in the business of Election yea and then was he predestinated to be a Mediator of Reconciliation I was set up from Everlasting saith Wisdome Prov. 8.23 It is spoken of Christ the Wisedome of the Father who was designed and appointed to be a Mediator from Eternity Thus was he called to be a Mediator before time 2. In time 2. In time Then was he invested in this office put upon the undertaking and executing of it Which he did first virtually then actually 1. Virtually 1. Virtually and Inchoately So was he a Mediator even from the fall of Adam When God and Man were fallen at variance by reason of sin so as the First Covenant the Covenant of works was disolved and broken and an enmity through Satans artifice introduced Now did the Lord Christ for the disolving of that work of the Divell and the repayring in measure that breach which sin had made enter upon the exercise of this office of Mediatorship to which he was before designed Now did he undertake that great negotiation of Reconciling God to man and Man to God Now did that promise made unto our first parents being yet in Paradise take place Gen. 3.15 Now did the seed of the woman begin to break the serpents head So as from thenceforth he was a Mediator virtually How ever he was not of many ages after incarnate yet was he an Effectuall Mediator The vertue and efficacie of his Mediation extending it self even unto the first Ages of the world In which respect as also in the former Christ is said to be the Lamb slain from the beginning of the world as that passage is commonly read Revelation 13.8 So he was as in respect of Gods destination being designed before time to be offered up in time so in respect of the Efficacy of that his Sacrifice which extended to the first age of the world as far as Adams fall Even as it was with the Incense offering in the Tabernacle or Temple however it was burnt only in one place viz. upon the golden Altar before the Arke of the Testimony Exod. 11.5 yet the perfume of it extended to every corner of the house Thus the Sacrifice of Christ however it was offered up onely at one time in one age in the End of the world as the Apostle hath it Heb. 9.26 and only in one place upon the Altar of the Crosse yet the vertue and efficacy thereof extended to all places and all ages as well to those who lived before his Incarnation as those who lived after Thus did Christ enter upon the exercise of this office immediately upon the fall of man so soone as there was need of a Mediatour From thence doth this his Mediatourship Commence From that time he was a Mediator vertually 2. Actually 2. Actually Thus was he a Mediator after his Incarnation When he had taken the nature of man upon him and was made man Then was he an Actuall and Compleat Mediator Marke the Text There is one Mediator betwixt God and men the Man Christ Jesus The eternall Son of God being made Man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God-Man now was he an Actuall and compleat Mediator Being thus manifested in the flesh now he was manifested to be what before he was Now did he act that part visibly upon earth which before he had acted secretly and invisibly in heaven Now was he every way furnished for the office of a Mediator Now was a Body prepared for him so the Apostle Heb. 10.6 following the Translation of the Septuagint citeth that of the Psalmist Psal 40.6 applying it unto Christ A Body hast thou prepared or fitted for me Thereby meaning the humane nature of Christ which was prepared fitted for the work of the Mediatorship Fitted through Sanctification of the Spirit Thus are all believers fitted for their worke of obedience as Saint Peter telleth them 1 Pet. 1.2 Elect according to the foreknowledge of God through sanctification of the Spirit unto obedience And thus was the Lord Christ fitted for his great work of obedience which as Mediator he was to perform here upon Earth viz. through Sanctification of the Spirit the large effusion of the Spirit upon his humane nature And being thus fitted for it now he entred upon it upon the worke of his Active and Passive obedience discharging his Propheticall and Priestly office here upon earth which having done then he entred upon his Kingly administration in heaven But this I shall have occasion to cleare up unto you more fully in resolving of the next Question which now falleth in fitly And that is Question How and in what waies the Question 4 Lord Christ manageth and carrieth on this work of mediation for the effecting of this Reconciliation The Work of Mediation how managed and carried on Answer By divers steps typified by Jacob's Ladder Where Ans A Question of great use high concernment unto all those who desire to be acquainted with the mystery of Christ For the Resolution of it we must know that this work of Mediation it was begun and carried on by divers steps and and degrees not unlike that ladder which the Patriarch Jacob saw in his nightly vision Gen. 28.12 which I look upon as a Type carrying with it a lively representation of this our Mediatour and his blessed Mediation So our Saviour himselfe applieth it John 1.51 That ladder reached from Earth to Heaven uniting the one to the other So doth the Lord Jesus by his Mediation he uniteth Heaven and Earth God and man by the means whereof they come to have a sweet and blessed union and communion each with other So as all graces descend from God unto men upon earth and men come to ascend unto God in Heaven Now in this Ladder there are two things to be taken notice of viz. First The two Extremes or Ends of it the Bottome and the Top. Secondly The intermediate steps or staves betwixt them And the like may we observe in this our Mediatour and his Mediation 1. The two Extremes representing the two Natures in Christ 1. Here may we first take notice of the two Extremes viz. the two Natures of Christ his Humanity his Divinity fitly represented as some conceive it by the two ends of that Ladder the foot whereof was upon Earth and the top in Heaven the one aptly representing the Humanity of Christ
the other his Divinity his Humanity upon Earth his Divinity in Heaven yet both united together in one Christ by an Hypostaticall Personall Union And here is the foundation and ground-work of Christ's Operative Mediation which was laid in this Substantiall Mediation as they call it in the union of these two natures God and man being at variance this our Mediatour that he might make way to the reconciling of their Persons he first uniteth their Natures being the Son of God by nature he taketh the Manhood into a personall Union with his Godhead Even as one desiring to mediate peace betwixt two dissenting families which are at deadly feude the one with the other he being first clearly allyed unto the one he marrieth into the other that so being related and allyed unto both to the one by consanguinity to the other by affinity he may have the greater advantage for reconciling each to other Thus did our Mediatour the Lord Jesus Being the Son of God by nature he marrieth the nature of man taketh it into a personall and indissoluble union with his Godhead that so being nearly allyed unto both he might be fit to deale betwixt them and might with better successe manage this Work of Reconciliation Here are the two Extremes in this Ladder the Bottom and the Top. 2. Now betwixt these two there were many intermediate staves The intermediate Staves five or steps So there is in a Ladder and so there were in that Ladder how else should the Angels ascend and descend by it as they are said to do And in like manner in this great Negotiation of our Mediatour betwixt God and man we shall find divers steps and degrees whereby he managed and carried on this Work of Reconciliation Of these steps Bellarmine Bellarminus de Christo Mediatore lib. 5. c. 1. reckons up foure Christ in his work of Mediation Five steps in Christ's Mediation is 1. Arbiter an Arbitratour an Vmpire 2. Interpres an Interpreter or Messenger 3. Advocatus an Advocate an Intercessour 4. Sponsor a Surety an Vndertaker And to these to make the enumeration compleat and full Junius Junius Animadvers in Bellarm. ibid. lib. 5. cap. 1. §. 9. adds a 5th Gubernator A Ruler a Governour These are the steps of this Ladder the several operations whereby the Lord Christ manageth this his work of Mediation The first and second whereof belong unto his Propheticall Office the third and fourth to his Priestly Office the fifth and last to his Kingly Office All together rendring him a compleat Mediatour I shall take a view of these particulars severally speaking of them as plainly as clearly as I can Let me crave your best attentions to go along with me 1. The first step Arbiter Christ an Arbitratour or Umpire betwixt God and men Begin with the first of them which is 1. Arbiter an Arbitratour an Vmpire a Judge Such a one may properly be called a Mediatour who layeth his hand upon both parties as Job speaks Job 9.33 judging betwixt them Who made thee a Judge over us saith one of the contending Hebrews unto Moses when he interposed himselfe as a Mediatour betwixt them Exod. 2.14 One that taketh cognizance of the difference what is the ground of it who hath done the wrong then judgeth betwixt them propounding and setting down the tearms of Reconciliation and agreement Such a one may fitly be called a Mediatour And such a Mediatour is the Lord Jesus betwixt God and men One whom God his Father hath constituted and appointed to be an Arbitratour an Vmpire a Judge betwixt him and them committing Judgement unto him The Father judgeth no man but hath committed all judgement unto the Son John 5.22 All Judgement as of Absolution and Condemnation so of Arbitration As to judg men so to judg betwixt God and men This doth the Lord Christ And being the Wisdome of his Father as the Apostle calleth him 1 Cor. 1.24 Christ the Wisdome of God He hath also determined and set down the terms of Reconciliation and Agreement betwixt them as it were drawing up a Covenant betwixt them In which respect amongst others he may be said to be the Mediatour of the Covenant as he is called Heb. 8.6 9.15 12.24 In as much as Conditions of the Covenant were set down by him Missus enim à Patre factus Arbiter reconciliavit Deum Homines c. Ambrosad Textum Thus Ambrose cited to this purpose by Bellarmine conceives of it expounding the word in the Text in this sense Thus saith he is Christ said to be a Mediator betwixt God and men In as much as being constituted by God his Father an Arbitratour he set down in what way and upon what terms Reconciliation should be made betwixt them viz. upon God's accepting the satisfaction which should be made in their behalf Ut Deus ignosceret Homo de caetero in Dei fide maneret Ambros ibid. and of pardoning their sins and their complying with God in the way of Faith and Obedience But to let this passe come we to the second which is 2 Step. Interpres Christ an Interpreter or Intermessenger 2. Interpres or Internuncius An Interpreter an Inter-messenger Such a one may fitly be called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Mediatour one that in this nature goeth betwixt two parties at variance imparting the mind of the one to the other so to breed a right understanding and thereby to work a complyance betwixt them And in this sense Jesus Christ may truly and fitly be said to be a Mediator betwixt God and men Though not only in this so indeed the Heretick Socinus would have it Vide Grotium de satisfactione Christi cap. 8. affirming this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which we render Mediatour whereever we meet with it in Scripture to import and signifie no more but Dei Interpres God's Interpreter And so his followers treading in his steps stil expound the word in the same sense For Christ to be a Mediatour of the Covenant saith one of them Dr. Lusshington Comment in Heb. 8.6 writing upon that Heb. 8.6 is nothing else but to be the Interpreter of God or the Intercessour passing betwixt God and men with mutuall messages to make and finish up the Covenant on both parties By which Inter-messenger God declares and testifies his will unto men and they again being informed in the knowledge of God's will do comply with God and contract with him are reconciled with him and enjoy their peace afterwards But that this is not the whole truth I shall have occasion God willing to shew you hereafter For the present take we up what is truth in it viz. that as the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 will fitly bear this sense so it may in this sense as fitly be applied unto Christ Such a Meditour is he an Interpreter an Inter-messenger going betwixt God and man imparting the mind of the one to the
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
permanent impression upon the soul stamping the Image of God upon it making it partaker of the Divine nature as S. Peter calls the work of Grace which consisteth in those divine Qualities of Holiness and Righteousness 2. Pet 1.4 which is as a mark a Character wherby men may know whose children they are Even as the Spartans or Lacedemonians of old are said to know what stock linage they were of by a mark that was made upon their bodies by the head of a Lance G ot in Rom. 8.16 or Speer as Grotius illustrates it Not only so but besides this there is a more immediate witnesse of the Spirit sealing up that and other benefits unto the soul Thus it testifieth to the spirit and with the spirit of the Beleever The spirit of Christ and his own spirit they do 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 witnesse together each bearing witnesse with the other His Spirit beareth witnesse with the Spirit of Christ viz. by observing the work of that spirit the work of grace and Sanctification wrought in upon the soul And the spirit of Christ beareth witnesse with his spirit by assuring him as of the truth of that work of Grace so of his Interest in that and all other benefits belonging to the Covenant of Grace Thus doth the Spirit notifie unto the soul of a Beleever it own interest in Christ and his Benefits So saith the Apostle 1 Cor. 2.12 We have received the spirit of God that we may know the things which are freely given us of God Those spirituall benefits and blessings which beleevers have by Christ whether in present possession or future expectation the Spirit causeth them to know them To know them not onely in a generall way in the Theory to know what they are but to know their owne right unto them and interest in them assuring them both of the one and of the other And in this respect again as judicious Diodate looketh upon it Christ may be conceived to be called the Surety of the Covenant Diodate annot in Heb. 7.22 in as much as he assureth the Grace of the Covenant the grace of God by his spirit unto the soul And thus you see this other Branch of this point opened and explained unto you How Christ is said to be a Surety on Gods part to Man Assuring him of the performance of the conditions of the covenant on God's part which he doth as you have heard by his Word by his Works by his Blood by his Spirit And thus am I at the length got off from this third Staffe also where we have seen how Christ is a Mediatour betwixt God and man Qua Sponsor as a Surety undertaking for man to God and for God to man Which being the middle and as I conceive the principall staffe of this mysteriall Ladder I have stood upon it the longer Which I have done as not without content to my selfe in the contemplation of these divine and sacred Truths so I trust not without some benefit to you to all you who desire to be clearly and fully informed concerning this great mystery of Christ I shall now in the Name and Fear of God passe on to those two other steps which I shall passe over with what convenient speed I may reserving the Application of all into the close The fourth Staffe of this mysticall Ladder Jesus Christ is a Mediatour betwixt God and men in the fourth place Quà Intercessor as an Intercessour Such a Mediatour was Job for his friends Job 42.8 My servant Job shall pray for you Christ an Intercessour for him will I accept And such a Mediatour is the Lord Jesus for his elect people So he was upon Earth and so he is in Heaven Upon Earth He was so upon Earth Then was he an Intercessour then did he performe a peice of this part of his Mediatorship interceding with God his Father in the behalfe of his elect People This he did in those many sweet and fervent prayers which he poured forth for them from time to time specially in that sacred and solemn one which we have recorded John 17. A prayer so divine so heavenly that whosoever hath ought of the Spirit of Christ cannot but be exceedingly affected and even ravished with it There have we a true Cygnea Cantio a Swan-like Song wherein our blessed Saviour being then to leave the world he commendeth his Elect in the present and succeeding ages to the care and custody of God his Father that he would conferre and bestow upon them all those benefits which himselfe had purchased for them As namely that he would sanctifie them ver 17. Sanctifie them through thy Truth That he would keep them in unity ver 11. Holy Father keep them through thine own Name those whom thou hast given me that they may be one as we are i. e. joyned in the unity of faith and love one in him and one among themselves That he would deliver them from evill ver 15. I pray not that thou shouldest take them out of the world but that thou shouldest keep them from evill 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from that evill one viz. Satan their grand Enemy That he would expresse his peculiar love to them ver 23. That the world may know that thou hast loved them as thou hast loved me So again ver 26. That the love wherewith thou hast loved me may be in them That he would fill their hearts with inward joy and comfort ver 13. That they may have my joy fulfilled in themselves And finally that in due season he would bring them to the participation of the same eternall glory with himselfe ver 24. Father I will that they also whom thou hast given me be with me where I am that they may behold my glory And so beholding it might be transformed into it Thus did he then intercede for his Elect Praying for them This he did in his Life and this he did in his Death Even upon the Crosse whilest he was a Sufferer he was also an Intercessour So saith the Prophet Isai chap. 53. ver 12. He bare the sins of many and made Intercession for the transgressours So he did in that prayer of his which he poured out in the Paroxisme of his Passion the midst of his Agony in the behalfe of those that crucified him Father forgive them for they know not what they do Luke 23.34 Thus was he an Intercessour upon Earth And he is the same in Heaven He is so in Heaven There he performeth the same office stil interceding though not after the same manner that he did here upon Earth Grot. Com. in Heb. 7.25 Non submissâ ut olim sed potenti Interpellatione as Grotius citeth it out of Gregory not any longer in a submisse humble way with knees bowed down with hands and eyes lifted up as here he did in his state of humiliation but in a way sutable to his glorified condition In
such a way as is fit for him to act and his Father to accept Still he intercedes So much we may learn from the Apostle Rom. 8.34 where he addeth this to those other steps of that mysticall Ladder It is Christ that dyed yea rather that is risen again who also is at the right hand of God who also maketh Intercession for us This Jesus Christ being in heaven doth on the behalfe of all beleevers He intercedeth for them Not against them Christ interceding for beleevers Such Intercessours men sometimes meet with such as intercede against them Such Intercessours Paul met with more then a good many So Festus tels Agrippa and those with him Act. 25.24 Yee see this man about whom all the multitude of the Jews have dealt with me 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which the Vulgar renders Interpellavit me they have Interceded with me viz. against Paul crying out that he ought not to live any longer so it there followeth Accusing him for a Pestilent fellow and a mover of sedition as you have it in the chapter foregoing cap. 24. ver 5. Such Intercessours the Prophets of old and the Ministers of God in all ages have met with And such Intercessours they themselves sometimes though with grief and sorrow of heart are faine to be against an ungratefull and a rebellious people So saith the Apostle concerning Elias Rom. 11.2 Wot ye not what the scripture saith of Elias How hee made intercession unto God against Israel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 viz. complaining against them accusing of them as it followeth in the next verse ver 3. Lord they have killed thy Prophets and digged down thine Altars And such an Intercessour is Satan against all the Saints of God Interpellans Interceding against them Accusing them before God night and day as you have it Rev. 12.10 But Jesus Christ Intercedeth for us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 True inded as for his Enemies Against his Enemies he intercedeth against them Those who will not accept him as their Mediatour his Blood crieth against them Thus Abels blood interceded against Cain as the Lord tels him Gen. 4.10 The voice of thy brothers blood crieth unto me from the earth viz. for vengance against him that shed it Even thus doth the voice of Christs blood cry unto God against all obstinate and impenitent unbeleevers such as Crucifie to themselves the Son of God afresh as the Apostle speaks of those Apostates Heb. 6.6 If Christ were upon Earth again they would shew themselves as bitter enemies to him as ever the Jews were Being now in Heaven they rereject him they oppose him they will not have him to reign over them They will not receive and acknowledge him for their King their Priest their Prophet As for such Christ Intercedes and Negotiates against them But as for his own people who are given to him to beleeve on him he intercedeth for them negotiating with God on their behalfe This he doth for all those who come unto God by him He ever liveth to make intercession for them Heb. 7.25 A Transaction very requisite and necessary Christs Intercession a necessary transaction without which all those other parts of Christs mediatorship would have been to little purpose This it is which putteth life into the death of Christ that maketh it effectuall for the good and benefit of his Elect. Without this the blood of this our Mediator had been spilt in vaine The Sacrifices under the Law had not been of such force and efficacie had not the high Priest entred into the Holy place there to appear before the Lord and to present the Blood therof unto him so making Intercession in the behalf of the people for whom he had offered that Sacrifice Heb. 9.7 What ever Christ had done or suffered upon Earth it had been ineffectuall unto us had hee not after the like manner entred into Heaven which the Apostle to the Hebrews tels us he hath done there to Appear in the presence of God for us Heb. 9.24 To this end it was that Jesus Christ our High Priest is entred into the Holy of Holies the Heaven of Heavens that hee might there appeare in the presence of God in the behalf of his Elect making intercession for them Which he doth divers waies Christ appeareth in heaven for his people divers waies Marke it Christ appeareth in the presence of God for us for all those whom he hath by his death reconciled unto God And this he doth in divers respects according to divers severall relations I shall take notice only of four of them which I shall present unto you in such obvious terms as you may more easily remember and carry away Christ appeareth in the presence of God interceding for his Elect 1. As an Agent 2. As an Advocate 3. As an Atturney 4. As a Solicitour Every of these is a kind of Intercessour appearing for and negotiating on the behalfe of others for their good and benefit And every of these wayes may Christ be said to be an Intercessour appearing before God for us Passe them over severally briefly 1. As an Agent A Lidger Ambassadour 1. As an Agent or Lidger Ambassadour Pareus Com. in Heb. 9.24 So Pareus looketh upon that fore-named expression Heb. 9.24 where Christ is said to appear in the presence of God for us An Allusion saith he to the Custome among Princes or States who being confederated have their Lidgers or Agents which upon all occasions appear in the presence of the Prince in the name and behalfe of all those whom they represent and negotiate for Thus may Jesus Christ be said to appear in the presence of God for us viz. as an Agent an Ambassadour Legatus foederis as Malachy cals him Mal. 3.1 the Messenger or Ambassadour of the Covenant So he was upon Earth Then he was an Ambassadour an Agent on God's part to declare and confirm the Covenant unto us And so he is being in Heaven He is now an Agent as it were on our part An Ambassadour a Lidger Ambassadour So I may not unfitly not improperly call him in regard of his constant residence there That is the difference as you know betwixt a Lidger and an Extraordinary Ambassadour The one is sent upon some particular emergent occasion the other maketh his abode in a place And such an Agent is Jesus Christ in Heaven A Lidger Embassadour that maketh his constant residence there Whom the Heavens must receive or contain untill the time of the restitution of all things Acts 3.21 i. e. untill the perfection and full accomplishment of his Kingdom Till then he shall appear in the presence of God ever living to make intercession for those that come unto God by him as the Apostle hath it Heb. 7.25 And great need there is that he should do so that he should be a Lidger in Heaven Great need that Christ should be a Lidger in Heaven that he should continually appear in the presence of
God interceding for his people in as much as there is one continually interceding against them even that Accuser of the Brethren of whom I made mention even now who accuseth them before God night and day Satan is a Lidger ever at hand to make Intercession against us Great need that Jesus Christ whose designe it is to dissolve and destroy the works of the Divell 1 John 3.8 should be a Lidger also ever at hand at the right hand of God his Father to make Intercession for us Such is Christ's Agency in Heaven a Continuall Intercession which should it cease but for a moment Millenaries confuted what should become of all his people here upon Earth Should Christ cease to appear in Heaven for us as he must do if he shall come and abide here upon earth for a thousand years together as some imagine for he cannot in his Humane Nature appear both in Heaven and Earth at the same time all that time Heaven must be without an Agent without an Intercessour Which of what consequence it would be let it be considerd by those who are wedded to that opinion To go on Christ performeth the offices of a Lidger Ambassador in Heaven for his people on earth Christ appeareth in the presence of God interceding for us as an Agent as a Lidger-Ambassadour And very fitly may he be so called in as much as he performeth the like offices for us in Heaven that a Lidger-Ambassadour doth for those whom he represents upon Earth Of those offices I might reckon up divers I shall only single out three or four of them and those of the most obvious ones The chiefe worke and service of a State-Agent or Lidger-Ambassadour is as I apprehend it 1. To continue Peace and Unity 2dly To maintain Intercourse and Correspondency 3dly To reconcile and compose Emergent Differences And 4thly To procure the welfare of the State which he negotiates for And all these doth Jesus Christ our Mediatour performe on the behalfe of those for whom he appeareth in Heaven 1. Maintaining their peace 1. He continueth their Peace This do Lidgers So long as they continue and keep residence in a Kingdom and appear as Agents in the presence of the Prince with whom they negotiate so long the Confederation the League standeth firm and sure Like benefit have all beleevers by Christs appearing in the presence of God for them Thereby the League and Covenant betwixt God and them is continued and their Peace maintained So much the Apostle insinuateth Ephes 2.14 where speaking of Christ he saith he is our Peace id est the Authour of it of our Peace with God and that as the Purchaser and procurer so the Maintainer of it The one by his Death the other by his Intercession To the same purpose is that of the same Apostle Rom. 5.1 where he saith that Being justified by Faith we have peace with God through our Lord Jesus Christ Christ sitting at the right hand of God his Father as God and Man he maintaineth the Union betwixt God and Man So long as Christ appeareth in heaven there shall be peace for all beleevers upon Earth 2. As he preserveth Peace so he maintaineth intercourse betwixt God and them 2 Maintaining intercourse betwixt God and them This doth a State Agent so long as he resides in a Kingdome and appeareth before the Prince he keepeth Trade and Traffick open and free Like benefit have beleevers upon the Earth by Christs residing and appearing in heaven Hereby they have Intercourse and Communion with God So the Apostle setteth it down Romans 5.2 By whom also we have accesse in to this grace wherein we stand So againe Ephes 2.18 By him we both Jewes and Gentiles have an accesse unto the Father And again Ephes 3.12 In whom we have boldnesse or Liberty and Accesse with confidence by the faith of him In all which three places the word rendred Accesse is one and the same 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And it properly signifieth a Manuduction or leading by the hand Alluding saith Estius to the Custome in Princes Courts where none may come into the Presence Chamber unlesse they be led and brought in by some Favorite or Courtier Thus none have accesse into the presence of God unlesse they be brought in by this Favorite of Heaven the Lord Jesus whose office it is to bring men unto God as S. Peter hath it 1. Pet. 3.18 where stil the word is the same 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that he might lead or conduct us to God This benefit have all beleevers by and through Christ They have a free intercourse in Heaven so as they may come into the presence of God upon all occasions They come unto God by him Heb. 7.25 They have liberty or Boldnesse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to enter into the Holiest by the Blood of Jesus By that new and living way which he hath consecrated for them Hebrews 10.19 20. Hither may they come and that boldly Seeing then that we have an High-Priest that is passed into the Heavens Jesus the Son of God c. Let us therfore come with boldnesse to the throne of Grace that we may obtaine Mercy and finde Grace to help in time of need Hebrews 4.14 16. Thus Jesus Christ appearing in the presence of God for us not only continueth our peace but maintaines our intercourse and Communion with God 3. And 3ly he reconcileth and taketh up Emergent differences 3 Taking up emergent differences Such differences frequently arise betwixt confederate Princes and States In which case the Agents interpose for the composing of them that so they may not tend to a breach of the League betwixt them And the like office doth Jesus Christ our Agent in Heaven performe for his people upon Earth They through weaknesse and infirmity are subject to manifold failings and Errours which render them obnoxious to Gods just displeasure Which if not looked to might tend to the breach of the Covenant betwixt him and them But here Jesus Christ interposeth making intercessions for the Transgressours as you have it in that place forealledged Isaiah 53. last This did the High-Priest under the Law as the Apostle informes us Heb. 9.7 He went into the second tabernacle the Holy of Holies once every year not without blood which he offered for himself and for the Errours of the people A type of Christ and his Intercession He being entred into the Holy of Holies the Heaven of Heavens there presenting his blood the merit of his death unto God his Father he maketh Intercession for those 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Errours of his people Those sins which they are daily subject to fall into through the infirmity of the Flesh so taking up the difference which they make betwixt God and them so as they do not proceed to a Breach of Covenant Fourthly and lastly He procureth their welfare 4. Procuring their welfare So doth a faithfull Agent of the people of
13.10 the same Apostle elsewhere calleth the law of Christ Galat. 6.2 and such are all Lawes which binde the Conscience This is a branch of Christ's Government over his Chruch This 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to appoint Lawes to his subjects 2. And as Lawes so Ordinances 2. Ordinances Word Prayer Sacraments Discipline they are all of Christs Institution 3. As Ordinances so Officers 3. Officers for the dispencing of those Ordinances He gave unto the Church some Apostles and some prophets and some Evangelists and some Pastors and Teachers for the perfecting of the Saints for the work of the Ministry for the edifying of the body of Christ Eph. 4.11 12. Thus did Moses the Typicall Mediator Order and Stablish the Jewish Polity both Civill and Ecclesiasticall under the Law by appointing Laws Ordinances and Officers for both And thus hath Jesus Christ ordered and stablished his Church under the gospel This did Moses as a servant in the house This hath Christ done as a Son over his own house Each herein shewing himselfe faithfull to him that appointed them as the Apostle sets forth Heb. 3.2 5 6. Here is the Externall Government of Christ 2. Besides this 2. Inwardly ruling in their hearts hee exerciseth an Internall goverment viz. in the Hearts of his people Here is the Chaire of State where this King sitteth dwelling there Eph. 3.17 and ruling there This he doth by his Spirit which he communicates as the Head to all the members of his mysticall body Therby guiding and directing them leading them into all truth requisite for them to know as he promiseth his Apostles Joh. 16.13 Then bowing and inclining them to yeild a willing and chearfull obedience to his will so revealed causing them to walke in his Statutes Thus are all the subjects of this kingdome led by the Spirit Gal. 5.18 they live in the Spirit and walke in the Spirit as it followeth ver 25. And here is the 2d Act of this great Vice-Roy having gathered his subjects he Ruleth and Governeth them 3. In the 3d place hee Protecteth 3 He protecteth them and defendeth them So much the Prophet Isaiah maketh promise of to the kingdom of Christ Isa 4.5 Vpon all the Glory shall be a defence The Glory So the Church is called inasmuch as it is the habitation of the glorious God and all the members thereof are and shall be changed from glory to glory 2 Cor. 3. last And upon this Glory shall be a defence a Covering Such a Covering was the Cloud in the wildernesse unto the Israelites a covert from the heat to defend them against the scorching of the Sun of which you read Exodus 13.21 And such a Covering was the Tent unto the Tabernacle of which you read Exodus 36.19 defending it against the injury of stormes and Tempests Each a Type of Christ and his Protection over his Church as the same Prophet there insinuates by alluding to each in the place fore-named Isai 4.5 6. Such a Covert such a Defence Jesus Christ is and will be to all his people Saving and delivering them out of the hands of all their enemies Even as those Typicall Saviours the Judges and Governours of Israel whom we read of in the Book of the Judges they saved the people from their temporall enemies in which respect they are called by the name of Saviours Nehem. 9.27 Even so the Lord Jesus who is the Truth of all those Types he saveth his people out of the hands of all their enemies both Corporall and Spirituall Corporall Enemies wicked and ungodly men Spirituall Enemies Sin and Satan Hell and Death All these are enemies to the Subjects of Christ's Kingdom But he having undertaken their protection and having all power given unto him he doth and will defend them so as though they may be annoyed and endangered yet they shall not miscarry by any of them Again in the fourth place defending them he also provideth for them 4. Provideth for them This did Joseph being made Governour of Egypt he provideth for the people Gen. 41. To that purpose in the years of plenty he layeth up store of provision that so he might have a Magazine against times of scarcity And the like office doth this our Mediatour whom God the Father hath constituted a Governour over his Church perform unto all the Subjects of his Kingdom He provideth for them whil'st he ruleth them he also feedeth them So that word may be rendred which we finde applied unto Christ Mat. 2.6 He shall rule my people Israel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Reget or Pascet He shall rule them or feed them The one you shall have in the Text the other in the Margin of our New Translation Both these do Shepherds to their sheep and both these do good Kings to their Subjects And thence is it that both in profane and sacred language they are termed Shepherds 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith the Poet Shepherds of the people Homer Cyrus my Shepherd saith the Lord by Isai Isa 44. last And such a Shepherd is the Lord Jesus So we find him sometimes stiled I am that good Shepherd saith he John 10.11 That great Shepherd of the sheep Heb. 12.20 so called because he performeth both these offices unto his people of Ruling and Feeding them So the Prophet Isaiah puts them together Isa 40. where speaking of the Messiah Behold saith he the Lord God will come with strong hand and his arme shall rule for him ver 10. Then followes He shall feed his flock like a Shepherd ver 11. And so the Prophet Ezekiel the like cap. 34. ver 23. I will set up one Shepherd over them and he shall feed them even my Servant David meaning Christ the Son of David according to the flesh And then followeth ver 24. And I the Lord will be their God and my Servant David a Prince among them Such is Jesus Christ a Prince and a Shepherd A Prince ruling his Subjects a Shepherd feeding his flock providing for his people and reaching forth unto them all things necessary and convenient for this life and for a better Even for this life Christ taketh care for his people for the supplying of their wants For their Bodies Thus did he provide for his Disciples when he was upon earth So as though he sent them forth without purse or scrip or shooes without ordinary accommodations yet they wanted nothing So much themselves acknowledge upon his interrogating them Luke 22.35 The like care he taketh for his Disciples being now in Heaven Upon this ground David buildeth his confidence that he should not want The Lord is my Shepherd even the Lord Christ therefore I shall not want Psal 23.1 And upon the same ground Paul maketh promise to his Philippians Phil. 4.19 My God shall supply all your need by Jesus Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 per Christum by Jesus Christ as being the Dispenser and High-Almoner under God his Father Even as Joseph
the office of his Mediatorship onely for man and not at all for the Angels Others more warily they distinguish There is a two-fold Mediation A twofold Mediation of Christ say they the one of Redemption or Reconciliation properly so called Mediatio duplex Alia Redemptionis alia Conservationis Tilen Syntag. de officio Christi Sec. 30. the other of Preservation or Confirmation Now as for the former of these say they it agreeth not unto the Angels Not unto the good Angels they needed it not having never fallen Nor to the evill Angels They indeed stood in need of a Mediatour as well as man but Christ did not undertake this for them So much himselfe insinuates Mat. 25.41 where he saith that Hell fire is prepared for the Divell and his Angels And Saint Jude speaking of them tels us that the Angels which kept not their first estate but left their own habitation God hath reserved in everlasting chains under darknesse unto the judgement of the great day Jude 6. Their fall being with a high hand in a presumptuous way without any previous Tentation it was irreparable irrecoverable Christ never intended them any benefit by his Mediation as Origen of old and some Anabaptists at this day hold In this sense Christ is a Mediatour onely to man-kind not to the Angels whether evill or good not a Mediatour of Redemption or Reconciliation properly so called And in this sense are we to understand the Text. Christ a Mediatour of Redemption onely to men Jesus Christ is Mediatour betwixt God and men yea and onely betwixt them viz. as a Redeemer a Propitiatour So the verse following explains it Who gave himselfe a Ransome for all This he did not for the Angels but for man-kind onely And so may that other Text alledged Heb. 2.6 expounded Hebr 2.16 be most fitly and properly construed Christ took not upon him the nature of Angels but he took on him the seed of Abraham Where the word in the Originall is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which properly signifieth apprehendere to sieze upon a thing to catch at it to lay fast hold upon it when it is going from a man Thus you shall find it used in the proper signification of it Mat. 14.31 where it is said that when Peter was ready to sink Jesus stretched forth his hand and caught him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word is the same Jesus took hold of him to save him And thus may it most aptly be rendred and construed in this place Christ took not hold of the Angels but the seed of Abraham he took hold of Angels and men being fallen they were all like Peter swimming in the same sea of misery sinking into the bottome of hell the gulfe of everlasting perdition Now the Lord Jesus he took hold not of the Angels but of man-kind 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hîc est vindecare sive asserere in libertatem manu injectâ Grotius ad loc Hyperius ad locum Vide Leigh Critica Sacra ad verbum suffering the one to sink and perish he redeemed and recovered the other So the word in that place is most genuinely expounded by Hyperius and Grotius and others And indeed the very Context leadeth us unto this sense In the verse fore-going it is said that Christ took the nature of man upon him our flesh and blood that he might deliver them who through fear of death were all their life time subject unto bondage This was the end of his Incarnation to save lost man-kind And this he did For verily he took not hold of the Angels but of the seed of Abraham Laying a strong hand upon the one to vindicate and recover their liberty not so on the other Herein Jesus Christ hath expressed his love unto man-kind more then to the Angels being a Mediatour of Redemption to the one not to the other But of Preservation and Confirmation Christ a Mediatour of confirmation to Angels without any danger that I know he may be said to be Thus is he a Mediatour to the good Angels This however they kept their first estate yet being created mutable creatures Quaevis creatura rationalis in puris naturalibus constituta errare ac peccare potest Aquin. Sum part 1. q. 63. Conclus they were subject to fall This some of them had done and the rest were not to be trusted So much we may learn from that passage Job 4.18 Behold saith he God put no trust in his servants and his Angels he charged with folly Though not with Actuall yet with Potentiall Folly He well saw what they were and how ready they might be to do what their fellowes had done if left to themselves though they were not as yet sinfull and miserable yet soon they might have been unlesse they were confirmed and upheld in that state by a power greater then their own And what power should that be but the power of him who upholdeth all things by the word of his power Hebr. 1.3 The power of Jesus Christ by him it was that they were created Col. 1.16 and by him they are upheld The good Angels have benefit by Christ Questionlesse the good Angels have a near and a mysticall relation unto Jesus Christ and are beholding to him though not so much yet as well as man-kind He is a common head to both both meeting together in him So that place of the Apostle is most genuinely expounded Ephes 1.10 That in the dispensation of the fulnesse of time he might gather together in one all things in Christ both which are in heaven and which are in earth even in him Angels in heaven and men upon earth make one mysticall Body meeting together in the same Head So Christ is called As the Head of man 1 Cor. 11.3 The Head of every man is Christ So of the Angels Colos 2.10 He is the Head of Principalities and Powers Hence is it that the good Angels are called the Elect Angels 1 Tim. 5.21 Now Christ is the Head of the Election None are elected but in him and for him Ephes 1.4 And thus they are stiled the Sons of God Job 1.6 2.1 38.7 Sons not by nature That is Christ's Prerogative who is the onely begotten Son of God John 1.14 3.16 But by grace the grace of Adoption and that also must be by and through Jesus Christ Ephes 1.5 And thus are they reckoned as a part of that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the generall Assembly the Catholick Church Heb. 12.22 And being so they must have some benefit by Jesus Christ viz. the benefit of Preservation and Confirmation By and through him they come to have a more perfect union with God And thus may we understand that very obscure Text of the Apostle Colos 1.20 expounded which Expositors are not a little troubled about Colos 1.20 It pleased the Father c. By him viz. by Christ to reconcile all things to himselfe whether they be things
in heaven or things in earth Where granting what generally is not and I think well cannot be denyed that by things in Heaven are to be understood the Angels the Question is How they are said to be reconciled unto God To this it is answered Properly they are not Where there was no breach Cuicunque creaturae hoc convenit ut peccare non possit hoc habet ex dono gratiae non ex conditione naturae Aquin. Sum. par 1. quaest 63. Art 1. Christi gratiá effectum est ut Angeli Deo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 adhaerentes à lapsu immunes perstarens Tilen Syntag pars 2. cap. 10. sec 34. there can be no proper Reconciliation This is peculiar unto man but improperly and analogically they may be said so to be and that by confirming and establishing them in the grace and favour of God taking away all possibility of Defection from him and Enmity with him This benefit the elect Angels may be conceived to have by Christ through his Mediation thereby they are brought to a more perfect adhesion unto God to an inseparable union with him Their peace and amity with him by this means is continued and strengthened And thus you see the former of these two Questions briefly resolved The latter followeth Quest 2. Is Jesus Christ Mediatour onely according to his Humane Nature Or if you will inlarge the question a little Jesus Christ being both God and man partaking of both Question 2 Natures the question now is According to what nature Christ is Mediatour according to which of these his Natures he is said to be the Mediatour betwixt God and men Whether only according to his Divine Nature as God or whether onely according to his Humane Nature as man or according to both as God and man Here are three wayes Which shall we take Answer Ans Take which we will we shall fall with some company A threefold opinion And therefore it behooveth us here to take that counsell which the Lord giveth unto his people Jer. 6.16 to stand in these wayes and see and ask for the old path where is the right way that we may walk therein 1. Christ is Mediatour only as God confuted from the Text. 1. In the first of these we shall find Osiander alone Christ is Mediatour saith he onely according to his Divine Nature as God But this opinion needeth no other refutation then that which it meeteth with in the Text which tels us expresly that the Mediatour betwixt God and man is the Man Christ Jesus so clearly interesting the Manhood of Christ in this Office and Work of Mediatorship Upon this account we leave him 2. Onely as man the opinion of Papists 2. The second path is more trodden Here we find not only Stancarus whom Bellarmine seemeth to undertake as being somewhat too grosse in his opinion this way But even Bellarmine himselfe and most of the Doctours of the Church of Rome who however they acknowledge that that person who was and is Mediatour is both God and Man Deus Humanatus to use Bellarmine's words God made man Bellarminus de Christo Mediatore cap. 1. yet say they he performeth and executeth that office of his Mediatorship not according to his Divine but Humane Nature onely as man So the Master of the Sentences so Bonaventure Nullo pacto convenit Christo esse Mediatorem in quantum Deus est sed in quantum Homo Thom. 3. p. q. 26. Art 2. Concl. so Aquinas have determined it And therein they are followed by the generality of the Romish Perswasion Jesus Christ is Mediatour onely according to his humane Nature not at all as God but onely as man This is their Tenent which they endeavour to make good both by Scripture and Reason For Scripture They have but one Text The Text cleared from countenancing this opinion which they can find that seemeth to speak any thing for them in this cause And that is this we have now in hand There is one God and one Mediatour betwixt God and men the Man Christ Jesus In this bulrush they find two knots From hence they take up a double Argument First The Apostle he recalleth this Mediatour the Man Christ Jesus And wherefore so but to expresse and notifie that Nature according to which he is Mediatour And Secondly He plainly distinguisheth here betwixt God and this Mediatour There is one God and one Mediatour And therefore Christ cannot be Mediatour as God but only as man Thus they argue from this Text. But how weakly will soon appear if we come to joyne issue with them Which I shall do with all convenient brevity as not taking delight in controversies or willingly medling with them but where I am necessarily ingaged to it Arg. 1 Arg. 1. For the former The Mediatour betwixt God and man is the Man Christ Jesus The man Christ Jesus Answer Ans True he is so but not onely as man Not onely as man there is a broad difference betwixt these two The Man Christ is Mediatour and He is Mediatour onely as man The Apostle here asserteth the one not so the other He doth not say Jesus Christus Homo Jesus Christ the Man that might have seemed to imply what they contend for But Homo Jesus Christus the Man Christ Jesus id est not any other man not any meer man but that man who was more then man the Man Christ Jesus that Person who was both God man Thus are we here to construe the word Man Chamier de Mediatore cap. 5. sect 5. Non naturaliter sed Personaliter not in the Abstract but in the Concrete not as pointing out unto us only the humane nature of Christ but the whole Person denominated and set forth unto us by and under that nature Like phrases we meet withall elsewhere 1 Cor. 2.8 It is said that the Lord of Glory was crucified not that Christ was crucified in that nature according to which he is most properly said to be the Lord of Glory viz. his divine Nature that was impossible But that Person who being God as well as man was the Lord and God of Glory as he is stiled Acts 7.2 he was crucified So in that obvious place Acts 20.28 it is said that God nourished the Church with his blood Not that the Godhead suffered and died that had no blood of it own to shed but that Person who was truly God as well as man In both places there is a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Divines call it a Communication of Properties wherein that which is proper to one nature in Christ is attributed not to the other nature as it is by some misconceived but to the person denominated and set forth by the other nature And thus are we to understand that somewhat obscure Text John 3.13 No man saith our Saviour hath ascended up to heaven but he that came down from heaven even the Son of
able to restore the Image of God in man but he who was the Image the essential and substantial Image of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the expresse Image of his Father's Person as Christ is called Heb. 1.3 None able to reveal and make known the whole mind and will of God unto man but he he who was in the bosome of the Father and is the Word of the Father None able to ingratiate poor sinners with God his Father but he he who was the well beloved Son of God in whom the Father was wel pleased None able to make others Sons by grace the grace of Adoption but he that was the Son of God by nature by an eternall generation none able to performe that threefold office of a King Priest and Prophet to his Church but he In a word none able to effect the salvation of lost mankind but he Neither is there salvation in any other for there is no other name under heaven given among men whereby we must be saved Acts 4.12 No name no other Person or Power whereby salvation can be expected but only by and through the merit and Mediation of Jesus Christ He onely is able to perfome the office of a Mediatour Arg. 4. Again Arg. 4. There needeth no other Mediatour Other Mediator there needeth not He being so every wayes sufficient for all those services which belong to that office Able to satisfie for his people to pay all their debts to receive and present and their prayers and wants to reveal the whole mind of God to them In a word Able perfectly to saved those who come unto God by him Heb. 7.25 You see that it is so why it must be so For further illustration give me leave to clear an Objection or two Object 1. Moses is called a Mediatour Object 1. Is Christ the only Mediatour How then is this attributed to others in particular to Moses in that place fore-alledged Gal. 3.19 The Law was given in the hand of a Mediator meaning Moses Answer Others may be Ministers of the Word but not Authours of the Work of Reconciliation Ans To this is it answered Others may be Ministers of the word but not Authours of the work of Reconciliation Such was Moses an Internuncius an Intermessenger betwixt God the people And such are the Ministers of the Gospel whose office the Apostle sets forth 2 Cor. 5.18 19. They have the ministry the word of Reconciliation committed and given unto them Thus are they Ministers of the word but not Authours of the work This is Christ's peculiar But one Mediatour Object 2. Are not Saints and Angels Mediatours Object 2. But what say we to Saints and Angels Are not they Mediators betwixt God and men though not of Redemption yet of Intercession They being in Heaven pray for the Church upon Earth Do they not Answer Not Properly no not of Intercession Ans To grant this which in the general may not be denyed Saints and Angels in Heaven sympathizing with the Church upon Earth being members of the same mysticall Body they do earnestly desire the welfare of it Those blessed souls which being separated from their bodies have as yet received but a part of their glory and happiness they wait for the Redemption of their own Bodies And whilest they wish well to themselves they are not unmindfull of others who are yet in that militant state and condition upon earth through which themselves have passed being themselves come safe to shore they are not unmindful of those who are yet floating amidst the waves of this troublesome world Both Saints and Angels questionlesse do desire the welfare of all God's Elect the perfecting of his Kingdom of Grace here and the hastening of his Kingdom of Glory hereafter And these desires they may in their way represent unto God About this we will not contend with any adversary But what then shall we hereupon stile them and own them for Mediators Not so no not so much as Mediators of Intercession This I shal clear up unto you anon in the Application To which I shall adjourn it Obj. 3. But what say we to Saints upon Earth Obj. 3. Are not Saints upon Earth intercessors Are not they Mediators Do not they intercede for others Is not this both their liberty their Duty Surely they both may do it and must do it Moses in his time interceded for Israel yea for Pharaoh Samuel for Saul Job for his friends And Paul here in the entrance of this Chapter requires it from all I Exhort that Intercessions he made for all men v. 1 How then do we say that there is but one Mediatour betwixt God and Men Ans A Broad difference betwixt Christs Mediation and theirs A. to this it is answered There is a broad difference betwixt Christs Mediation his Intercestion and theirs They are indeed mutuall and humble suppliants one for another at the throne of grace Not presenting the prayers of others Not suing for any thing in their own names but in the name of Christ not in way of Merit but of Mercy All their confidence of obtaining their desires at the hands of God whether for others or themselves being in the alone Merit and Mediation of Christ as the Priests interceding was by the blood of the sacrifice which he offered up But now Christ in his Intercession for his people presents and tenders his own blood his own Merit unto God his Father by vertue whereof he impetrateth and obtaineth whatever he maketh suit for So as still he is the alone Mediatour properly so called Obj. 4. Is not the Holy ghost an Advocate Obj. 4. But yet in the last place Is this office peculiar unto Christ What say we then to the Holy Ghost doth not he come in as a partner with Christ in this his Mediatorship How else is it that each is stiled a Paraclete an Advocate So Christ is called 1 Joh. 2.1 We have an Advocate with the Father Jesus Christ the righteous And the same stile is given by Christ himself unto the Holy Ghost Joh. 14.16 I wil pray the Father and he wil give you another Advocate So again v. 26. cap. 15.26 16.7 In all which places the word in the Originall is one and the same 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Paraclete an Advocate An. The Holy ghost properly a Comforter An. For Answer to this know we that one word signifieth both an Advocate and a Comforter In the former sense it agreeth properly unto Christ in the later to the Holy ghost whose office it is to comfort the hearts of Gods people So our Translation there most fitly renders it a Comforter Rep. But the Holyghost is said to intercede for us So we have it expresly Rom. 8.26 Improperly an Intercessour The Spirit it self maketh Intercession for us A. True it doth so but how why by teaching the faithfull how to make their requests provoking them
men which being God's peculiar as Scripture appropriats it Thou even thou onely knowest the hearts of the children of men 1 King 8.39 I the Lord search the heart Jer. 17.10 cannot be communicated to any creature in earth or heaven Upon this account we receive this Doctrine of the Chruch of Rome which directs us to other Mediatours besides this one the Lord Jesus which they do even as those Hereticks in the Apostles time did under a shew of humility It is too high presumption say they to come unto Christ immediately without the intervention of some other intermediate Mediatours Not so say we seeing Christ inviteth nay commandeth us to come unto himself upon all occasions Come unto me ye that are weary and heavy laden Mat. 11.28 So again Joh. 7.37 If any man thirst let him come unto me not go to the streams and rivulets but to the fountain Now to hearken to this Invitation and to obey this command can be no presumption nay not to do it out of what principle soever it be wil be found not a little derogatory unto Christ and this office of his as if he were not a compleat and sufficient Mediatour or as if there were not by this new and living way a free accesse unto him and unto God by him Vse 2. Instruction Know we no other Mediatours Not of Redemption Vide Chamier Panstrat de Mediatore lib. 8. cap. 1. sec 6. Away then with all these dreams and fancies As for us to close up all with a word of Instruction or Exhortation Know we this Mediatour and no other but him no other Mediatour of Redemption This also Papists may be charged to do whilest they cry up the merits of Saints daring to present them unto God begging remission of sins grace and mercy for by and through them What is this but to make them Mediatours of Redemption as sharing with Christ in the work of Satisfaction For us take we up the resolution of that dying Cardinall Bellarmine I mean who not daring to dye in that faith wherein he had lived and for which he had so eagerly contended professed to repose his confidence Totam in solâ wholly and alonely in the mercy of God and merits of Jesus Christ As for our own merits or the merits of any other renounce them disclaime them trample upon them Knowing who it is whom God hath designed and appointed to be our Mediatour even the Man Christ Jesus know we none but him To him give all the Prophets witnesse that through his Name whosoever believeth on him shall receive remission of sins Acts 10.43 And to him let every of us give a reall Testimony by receiving him and resting upon him as our alone Saviour and Redeemer that so through the All-sufficiency of his merit applied unto us by and through faith we may obtain Remission of sins and Reconciliation with God This is an honour which is peculiar unto Jesus Christ let not us go about to rob him of it by making others sharers and partakers with him in it Know we no other Mediatour of Redemption Nor yet of Intercession Nor yet of Intercession As for Saints and Angels let Papists cry up them and cry unto them For us let us in this case say of them as the Heathen once did of his Petigods Contemno minutos istos Deos modò Jovem propitium habeam So long as he had his Jupiter to friend as for them he regarded them not Thus so long as we may have our Jesus propitious to us let others make use of Saints and Angels that will Let us ever have recourse to him and to God by him As for other Mediatours we may cry unto them and they not hear as it was with that man in the Gospel who came at midnight to his neighbours house to borrow bread for the entertaining of his unexpected guest it is Augustines observation August de temp and it is a witty one he found the whole Family asleep Nullus de janitoribus respondet None of the Porters none of the Servants none of the Children make him any answer Onely the Master of the house he heareth he openeth and gave him that which he came for Thus men may knock long enough at the gates of heaven before they receive any answer whether from Angels or Saints Gods Servants or Children Onely the Lord Jesus the Master of the family he neither slumbers nor sleepes And therefore to him direct we our prayers Ever making use of the Mediation of this our Mediator Coming unto him and to God by him In both making use of that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that holy confidence and boldnesse which he hath purchased for us by his blood So coming now shal our persons prayers prayses all other our Services find a gracious acceptance with God his Father and our Father To whom with Son and Holy Ghost be Praise Honour and Glory now and for ever Amen FINIS Mystical Implantation OR The great Gospel Mystery of the Christian's UNION and COMMUNION with and CONFORMITY TO JESUS CHRIST Both In His DEATH And RESURRECTION Opened and Applyed As it was lately delivered to the Church of God at great Yarmouth By JOHN BRINSLEY Minister of the Gospel and Preacher to that Incorporation 1 COR. 2.2 I determined not to know any thing among you save Jesus Christ and him crucified PHIL. 3.10 That I may know him and the vertue of his Resurrection c. LONDON Printed by T. Maxey for Ralph Smith at the Bible in Cornhil neer the Royal Exchange 1652. To all that love the Lord Jesus Christ in sincerity Specially THOSE in the Town of Great YARMOUTH GRACE and PEACE Much esteemed in the Lord I Have heretofore put into Your Hands some few and small Treatises the leaves whereof were of like use with those of the Tree of Life in the midst of the New Jerusalem Revel 22.2 serving to heale the Nations to cure some of those spirituall Distempers which in these times of common contagion have broke in upon the Body of this Church in many parts of it both infecting and indangering of it Here I present you with a taste of some of the Fruits of the same Tree some of the Benefits issuing to the Beleever from Jesus Christ A Subject which my own soul hath fed upon not without inward Complacencie and contentment My hopes are you shall finde the like in the perusall of this Tractate which is now made publick as for the furtherance of the work of Grace in you so to let the World know that in the course of my Ministry I have not made Controversie my Work Onely I have now and then dealt with it as the Physician doth with his Medicines and God with his Tryals which they make use of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Pet. 1.6 when and where need is Well had it been for the Church of God in this Nation had there never been occasion for me or any other to have
the likenesse of the one they shall be also in the likenesse of the other They shall be engrafted in the likenesse of his Resurrection that is they shall be made partakers of a Resurrection which carries with it a resemblance Instar ejus resurgent H. Grotius ad Text. a likenesse of his Resurrection Quest But what Resurrection is this Here is the first and main Question A twofold Resurrection Corporall Spirituall Ans For answer whereunto we may take notice of a two-fold Resurrection spoken of in Scripture a corporall a spirituall Resurrection the one of the Body the other of the Soul The later of these is the first Resurrection so called as it is commonly taken by Saint John Revel 20.6 where he pronounceth them blessed who have their part in the first Resurrection True indeed the Resurrection there spoken of is properly a generall Resurrection of whole Churches and Nations like that of the restoring of the people of the Jews which was represented unto the Prophet Ezekiel by the resurrection of those dry bones Ezek. 37. And is called by the Apostle Life from the dead Rom 11.15 Such a Resurrection shall there be of the Church after the thousand years a set time determined and appointed by God it shall be raised up from a low estate to a flourishing condition chiefly in regard of spirituall Priviledges This is the first Resurrection saith the verse fore-going But to have part in this first Resurrection is not barely to live in those times to be eye-witnesses of that Church-state but to share in it to feel the power and efficacy of those means those Ordinances which shall then be plentifully afforded and powerfully dispensed in the quickning of them spiritually in raising them up from the death of sin to the life of grace This is a Resurrection the first Resurrection the Resurrection of the soul The other the second Resurrection the Resurrection of the body of which the Apostle discourseth in that 1 Cor. 1â— and frequently elsewhere Quest Now which of these shall we conceive the Apostle to aim at here in the Text And which of these is it that carries such a Resemblance of the Resurrection of Jesus Christ Ans To this it is variously answered The Text by some understood of the former Amongst expositours some are for the one others for the other Chrysostome Origen Tertullian with divers other after them understand it of the former the second Resurrection And they contend it must be so understood How else saith the Apostle here We shall be also of his Resurrection speaking not in the present but in the future tense not sumus but erimus not we are but we shall be Now say they as for that first Resurrection that is past already with believers In this sense Hymenaeus and Philetus and their followers were not mistaken when they held that the Resurrection was past already 2 Tim. 2.18 True it is so being understood onely of the first Resurrection the Resurrection of the soul that is past in a regenerate person in whom the work of Sanctification is begun he is already raised from death to life But there is a second Resurrection a Resurrection of the body which they heretically denyed and that is to come And of that say they speaketh the Apostle here in the Text If we have been planted together in the likenesse of his death we shall be also of his Resurrection By others of the later 2. Others and that the greatest part understand it rather of the former of these the first Resurrection the Resurrection of the soul when it is raised from the death of sin to the life of righteousnesse Of this speaks the Apostle in the verse fore-going That like as Christ was raised from the dead by the glory of the Father even so we also should walk in newnesse of life And of this Resurrection it is say they that here he speaketh the first Resurrection Object But how then saith he We shall be Why the Apostle here useth the future tense speaking of believers We shall be planted in the likenesse of his Resurrection What are they not so already Upon their believing on Christ they are engrafted with him in the likenesse of both these both of his Death and Resurrection Being regenerated they have both the parts of Sanctification wrought in them not onely Mortification but also Vivification As they are dead to sin so they are quickned and raised to a new life The first Reâ—â—rection im 〈◊〉 〈◊〉 Ans To this Beza returns answer True they are so but they are so but in part The work is but imperfect in them As they are but in part dead so they are but in part raised to newnesse of life Such a mutuall both Relation and Proportion there is betwixt these two this death and this life this death of sin this life of grace Where the one is the other is But as the one is imperfect so is the other And so as the one increaseth so doth the other And hereupon saith he the Apostle chooseth rather to speak in the future then in the present tense rather we shall be then we are or have been because as we are not yet quite dead unto sin there being still some remainders of corruption left in the soul so neither are we wholly raised from the dead to a new life Only the work is begun daily increasing more and more untill it shall come to full perfection in heaven And therefore saith the Apostle We shall be also in the likenesse of his Resurrection Quest Now which of these wayes shall we take Which of these Expositions shall we pitch upon Ans Truth is Both may here be understood though principally the later Each carries a fair aspect with it And for my own part I see no inconvenience in taking them in both Onely I must acknowledge the later of them I look upon as most properly and principally intended and aimed at by the Apostle yet so as not excluding the former In such a joynt sense that phrase of the Apostles is expounded Phil. 3.10 where he maketh it his wish that he might know the power of Christ's Resurrection that is that he might by experience find the same power put forth in him which raised Christ from the dead working in him a double Resurrection first raising him from the death of sin to the life of grace here and then from the death of nature to the life of glory hereafter And in a like joynt sense are we to understand the same Apostle in the 8th verse of this Rom. 6. If now we be dead with Christ we believe that we shall also live with him Live with him viz. in the life of grace on earth and glory in heaven Both which make up one and the same life onely differing in degree whence it is that they are both comprehended under that one word of Glorification Rom. 8.30 Whom he justified them also he
ease Still in whatever he doth he reflects upon himself making selfe the ultimate and last end of all But now the new creature hath a new end of his life not himselfe but God None of us liveth to himselfe saith the Apostle Rom. 14.7 8. but whether we live we live unto the Lord c. Thus doth the true Christian live He liveth to the Lord. 1. Acknowledging him to be his Soveraign Lord and himselfe his servant in duty bound to yeild obedience to him in doing in suffering his will 2. Framing and ordering his life and conversation according to his will in all things 3. Depending upon him for protection provision wages 4. Referring and applying his life in the whole course of it to his honour and glory Whether ye eat or drink or whatsoever ye do do all to the glory of God 1 Cor. 10.31 This a Christian should do And this so far as he is regenerate he doth And thus is his life a new life having a new end 4. Ordered after a new manner 4. Ordered after a new manner His conversation is a new conversation far different from what it was Time was when it was a vain conversation So Saint Peter calleth the conversation of all men before the grace of God meet with them 1 Pet. 1.18 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a vain conversation And so it is 1. Proceeding from the vanity of their minds Ephes 4.17 And 2dly In regard of the unprofitablenesse fruitlesnesse of it Men weary themselves for very vanity as Habakuk speaketh Hab. 2.13 What fruit had ye in those things whereof ye are now ashamed saith Paul to his Romans here ver 21. of this Chapter A vain and a carnall conversation intending chiefly the fulfilling the lusts of the flesh We in times past had our conversation in the lusts of our flesh Ephes 2.3 Perhaps it was a filthy conversation like that of those wicked Sodomites 2 Pet. 2.7 It may be a blind superstitious conversation like that of Pauls before his conversion Gal. 1.13 zealously bent against God against his truth servants purity of worship power of godlinesse Such it was But now behold a new life a new conversation viz. such a conversation as becometh the Gospel Phil. 1.27 a good conversation Jam. 3.13 an honest conversation 1 Pet. 2.12 a profitable conversation he that was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unprofitable before is now 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 profitable to himselfe and others as Paul saith of Onesimus Philem. 11 12. And upright conversation Psal 37.14 an holy conversation 1 Pet. 1.15 an heavenly conversation Phil. 3.20 Thus is the believer raised as Christ was to a new life This in the Generall 2. In Particular 2. In particular Resembling the life of Christ being as his was This new life to which the believer is raised resembles the life of Christ both for kind and continuance For kind it is a spirituall life for continuance an immortall life Such was the life to which Christ was raised therein differing from the life of others whom we read to have been raised again They were raised up to the same life which they lived before to a naturall life to a mortall life A naturall life so as they stood in need of meats and drinks and such other supports of nature as they did before When our Saviour had raised Jairus his daughter he presently commanded to give her meat Luke 8.55 And as a naturall so a mortall life They all died again But it was otherwise with our blessed Saviour The life which he was raised to was a spirituall an immortall life A spirituall life not upheld by creature-supports and comforts as formerly it was True our Saviour did use some of the creatures after his Resurrection as the story informs us of his eating the broyled fish and honey-combe which his Disciples gave him Luke 24.42 But this he did not out of any necessity of nature but onely for the confirmation of his Disciples faith in the truth of his Resurrection and reality of his present apparition He lived then a spirituall life and that an immortall life He was raised from the dead no more to return to corruption as Paul hath it in his Sermon at Antioch Acts 13.34 Christ being dead he dieth no more saith our Apostle ver 9. of this Chapter In that he died he died to sin once ver 10. And in both these doth the Christian's spirituall Resurrection carry a resemblance of his Resurrection being a raising up of the soule to a spirituall to an immortall life 1. To a spirituall life 1. A spirituall life Such is the life of a regenerate person He that before was only a naturall man as Paul cals the unregenerate person 1 Cor. 2.14 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nay 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a carnall man as Paul saith of himselfe so far forth as he was unregenerate Rom. 7.14 living onely a naturall a carnall life he is now made a spirituall man as Paul cals him 1 Cor. 2.15 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 indued with the Spirit of God and so living a spirituall life Not living by sense or yet by carnall reason as sometime he did but by faith The life which I now live in the flesh saith the Apostle I live by the faith of the Son of God Gal. 2.20 Paul still lived a naturall life he lived in the flesh but it was after a spirituall manner he lived by faith So doth every regenerate person in measure so far forth as he is regenerate he liveth a spirituall and heavenly life having spirituall meat and drink as the Apostle cals the Manna and water in the wildernesse 1 Cor. 10.3 4. Seeking after spirituall and heavenly things Whilest others mind nothing but earthly things as Paul saith of sensuall persons Phil. 3.19 profits and pleasures and honours curvae in terras animae c. having their souls bowed downwards groveling upon the earth like the Serpents brood feeding upon dust the regenerate person so far forth as he is regenerate he minds and seeketh the things which are above Col. 3.2 3. His conversation his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his chief negotiation and businesse is in heaven Phil. 3.20 The chief things which his thoughts are most seriously intent upon and taken up about are heavenly things How a Christian useth the things of this world As for the things of this world true he useth them but how why even as our Saviour did the broyled fish and honey-combe as as if he used them not He hath learned that distinction of Augustines or rather of Paul's 1 Cor. 7.30 31. betwixt uti and frui using and enjoying He useth earth and earthly things but he enjoyeth God and heavenly things making the one his viaticum his voyage-provision the other his possession his portion Thou art my portion O Lord saith David Psal 119.57 As for the things of this life his heart doth not run after them in such an inordinate way as sometimes it did
Christ now doth being risen from the dead and living and reigning with his Father he maketh it his work to glorifie him In that he liveth saith the Apostle ver 10. of this Chapter he liveth unto God that is with God to the Glory of God 2. To be glorified with him And now 2. Passively to be glorified with God O Father glorifie thy Son with the selfe same glory which I had with thee before the world was So he goeth on John 17.15 This Glory the Godhead of Christ the second Person reassumed after his Resurrection and the Manhood was assumed to the participation of the same glory in such a degree and measure as it was capable of Thus was Christ raised from the dead to the Glory of the Father And in this Thus is the believer raised the Christian's Resurrection carrieth with it a like resemblance of his Resurrection He is thus raised from the death of sin to the glory of God his Father Actively to the glorifying of him Passively to be glorified with him 1. To the glorifying of him 1. Actively to the glorifying of God This is the end wherefore God bestoweth this his grace upon his Elect people viz. that they should be to the praise of his glory Ephes 1.12 which they are when his grace shineth forth in them Now they are to the glory of God glorifying of him themselves Therefore glorifie God in your bodies and in your spirit for they are Gods 1 Cor. 6.20 And others glorifie God on their behalfe Let your light so shine before men that others seeing your good works may glorifie your Father which is in heaven Mat. 5.16 Thus is the believer raised to the glory of God in as much as those fruits of Righteousnesse and Holinesse which are conspicuous in his renewed conversation they are by Jesus Christ to the praise and glory of God Phil. 1.11 2. Passively to be glorified with him 2. He is raised to be glorified with God his Father God hath called us to glory and vertue saith Saint Peter 2 Pet. 1.3 to vertue on earth to glory in heaven Thence is it as I told you that Sanctification is comprehended under the name of Glorification Rom. 8.30 The one is a pledge of the other Grace ends in Glory The glory which thou gavest me saith our Saviour I have given them John 17.22 speaking not of that power of working miracles called the glory of God John 11.40 which he gave unto his Apostles after his Ascension as Grotius apprehends it but of that eternall glory which himselfe was now to enter upon This he had purchased for them and all believers this he had promised to them and this in due season he will confer upon them Father I will that they also whom thou hast given me be with me where I am that they may behold my glory ver 24. This shall all believers do They shall continually be with the Lord beholding his glory And beholding it they shall be transformed into it We all with open face as in a glasse beholding the glory of the Lord are changed into the same image from glory to glory 2 Cor. 3. last from grace to grace and from grace to glory To this believers are called to the obtaining of the glory of the Lord Jesus Christ 2 Thes 2.15 And this they shal have possession of Christ waited for his Glory after his Resurrection and so doth the Believer Though not presently I might add that as another Resemblance which I shall onely touch upon Christ being raised from the dead he was raised to the glory of God his Father yet was he not presently possessed of that Glory He waited for a time during his forty dayes betwixt his Resurrection and Ascension In the mean time he was not perfect as he should be So much he willeth Mary to take notice of John 20.17 where he saith to her Touch me not for I am not yet ascended unto my Father intimating to her that he would not have her to fix her thoughts so much upon his present condition in as much as that was not the highest pitch of his Exaltation which was to follow upon his Ascension Thus fareth it with the Christian though he be raised up to the glory of God his Father made an Heir of glory as all true believers are If children then heirs heirs of God and joynt heirs with Jesus Christ Rom. 8.17 Through the grace of God already vouchsafed to them they are made in measure meet to be partakers of the inheritance of the Saints in light as the Apostle hath it Col. 1.12 yet is he an heir under age having a Jus ad rem but not in re a Right to heavenly glory through Christ but not the actuall possession of it For this he must wait We which have the first fruits of the spirit saith the Apostle Rom. 8.23 even we our selves groan within our selves waiting for the Adoption even the Redemption of our bodies Believers they have received the first fruits of the spirit those graces of the spirit which are to them a pledge and assurance of the full crop of perfect glorification in due season But this they must wait for untill the time appointed of the Father They are raised up to the glory of God the Father but not presently glorified I shall proceed no further Thus you see this Parallel made out and withall the first branch of the former Proposition made good viz. that the Christian's first his spirituall Resurrection carries with it a resemblance of Christ's Resurrection 2. The believers corporall Resurrection resembling Christs And so shall his corporal resurrection There is the 2d branch upon which I shall not insist long looking upon the former as principally eyed by the Apostle in this place As the believer is comformable to the resurrection of Christ in this first resurrection the resurrection of his soul so he shall be in the second Resurrection the resurrection of his body This shall carry a resemblance of Christ's Resurrection As Christ was raised so shall the believer be raised The Paralel or Comparison betwixt these two I might shew you in divers particulars I shall mention some few of the principall reducing them to two heads The Christian's Resurrection shall resemble the Resurrection of Christ both in the verity and quality of it Two generall Resemblances 1. In the Verity of it 1. In the Verity of it It shall be a true Resurrection Such was the Resurrection of Jesus Christ a true Resurrection The same body that was buried was raised again Christ's Resurrection a true Resurrection Destroy this Temple saith our Saviour to the Jewes and in three dayes I will raise it up again Joh. 2.19 This he spake of the Temple of his Body saith the Evangelist ver 21. This Temple the Jews destroyed this Temple he raised up again Not another Temple another Body in the room of it but the same body That it
in this those who are his resemble him they are a people willing and obedient Isai 1.19 willingly obeying God for himselfe and those which are set over them under him for his sake 6. Love 6. Love Walk in love as Christ also hath loved us Ephes 5.2 He loved the Church and gave himselfe for it ver 25. Greater love hath no man then this that a man should lay down his life for his freinds John 15.13 This hath Christ done and more While we were yet sinners enemies Christ died for us Rom. 5.8 And herein are those which are Christs conformable to Christ in their measure They are all in a good sense of the Family of Love Such as love God above all with all their heart c and their neighbours as themselves Mat. 22.37 39. The true Christian is one that loveth the Lord Jesus in sincerity Ephes 6.24 One that loveth the Saints and that because they are Saints and so consequently all Saints Ephes 1.15 One that loveth and imbraceth the Image of God where-ever he meeteth with it One that loveth his enemies ready to do good to them that hate him praying for those which despitefully use him Mat. 5.45 Thus the same mind is in those who are engrafted into Christ which was in Christ himself Phil. 2.4 7. Mercy 7. Mercy Jesus Christ was and is a mercifull High Priest Heb. 2.17 In the dayes of his flesh he was ready to shew mercy both to the souls and bodies of all those that sought it from him The like bowels of mercy there are in measure to be found in all that are Christs they are such as have put on bowels of mercy Col. 2.12 The wisdome which is from above is full of mercy Jam. 3.17 8. Contempt of the world 8. Contempt of the world Christ was neither covetous nor ambitious He professeth his Kingdom was not of this world John 18.36 And therefore when a Crown was offered him and forced upon him he refused it John 6.15 Disdaining to do any homage to Satan though it were for all the Kingdoms upon earth Mat. 4.8 In this those which are Christs resemble him They looking upon the fashion of this world as transitory passing away they use it as not abusing it 1 Cor. 7.31 Not suffering their affections to run out inordinately after the things thereof not seeking great things for themselves not placing their happinesse here below 9. Heavenly-mindednesse 9. Lastly Heavenly-mindednesse In this sense though not onely in this as Grotius would have it Christ saith of himselfe that he was in heaven whilest he was upon earth so he tels the Jews Grotius Com. in John 3.13 John 3.13 The Son of man which is in heaven So he was properly according to his Godhead which still kept residence in heaven and so he was according to his Manhood having his affections and his conversation there So much his continuall discourse shewed which from earthly things still ascended up to heavenly And in this those which are risen with Christ resemble him in their measure having their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their cheife negotiation and businesse in Heaven as I shewed you lately from Phil. 3.20 Thus we see how they who are risen with Christ live the life of Christ expressing all the aforesaid vertues in the course of their lives and conversations Now put the Question to our selves Do we this in our measure Are the like fruits to be found in us If so surely these are no other but fruits and consequences of this first Resurrection But if otherwise If our lives carry no such but contrary impressions not expressing the vertues of the second but altogether the vices of the first and old Adam certainly we are as yet under the power of the first bound over unto the second death Many other Shibboleths might I give you whereby those which have any part in this first Resurrection may be differenced from them which have not But these may be sufficient This triall being made two sorts of persons will come now to be dealt withall Such as yet have no part in this first Resurrection Such as have Let me speak to them severally I begin with the former 1. Application to such as are yet in the grave of sin 1. Such as are yet in the grave of sin under the power of a spirituall death strangers to this first Resurrection let me speak unto you in the like language that our Saviour did once to Lazarus John 11.43 Let them awake and arise from the dead Lazarus come forth or as Peter did to Dorcas Acts 9.40 Tabitha arise Come ye forth of that grave of sin wherein your souls lie putrifying and corrupting Arise stand up from the dead So the Apostle cals upon those in your condition Ephes 5.14 Awake thou that sleepest and arise from the dead Awake 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word as both Beza and Grotius note upon it properly signifieth the awakening of a drunken man that is somno vinóque sepultus buried as it were in sleep and wine his coming to himselfe again As it is said of Noah Gen. 9.24 Noah awoke from his wine And so the Prophet Joel speaking to the Drunkards of his time he bids them awake Awake ye drunkards Joel 1.5 In the like language the Apostle there speaketh to the Christians of his time who were corrupted in their judgements with that pestilent errour of Saducaisme denying the Resurrection of the dead affirming the Resurrection mentioned in Scripture to be no other but the renewing of the world by the Gospel and the spirituall Regeneration of the soul by the grace of God an errour hatched in those times and revived in ours even amongst our selves This errour the Apostle there looketh upon as we may do upon all errour as having in it an inebriating property intoxicating and stupifying the souls of them that were possessed with it and thereupon he calls upon them to awake from that drunkennesse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Awake unto righteousnesse or righteously that is so awake as that you may henceforth live and walk as becometh Saints in holinesse and righteousnesse The same say I to all habituall and customary sinners such whose souls are cast into this dead sleep in whom custome in sinning hath taken away the sense of sin and I wish I could speak loud enough so speak as you might hear me Awake you Awake from sin unto righteousnesse Awake arise stand up from the dead that Christ may give you light and life Motives to presse this Motion Motive Better never rise then not thus arise I shall not use many Take one for all Except you thus arise better never arise Except you thus arise here better never arise hereafter Unlesse you have your part in this first Resurrection better you should never have your part in the second Resurrection This later you shall have your bodies shall be raised again at the last day O that you may then
awake unto life that your Resurrection may be unto you a Resurrection of life awake arise here Many that sleep in the dust of the earth shall awake saith Daniel but how some to everlasting life and some to everlasting shame and contempt Dan. 12.2 Now I know there is none of you but would willingly have your portion with the former of these to awake in the Morning of the Resurrection unto everlasting life That you may so do awake here Awake and arise from sin unto righteousnesse and holinesse here otherwise never look to awake to life and happinesse hereafter They and only they shal be exempted from the power of the second death who have their part in this first Resurrection Rev. 20.6 To let in the Motion A twofold Evasion met with and answered that it may enter and take place with those whom it concerneth give me leave in the next place to meet with a shift or two whereby men do use to bear off the blow to evade the force of this Exhortation We will awake and arise say some but it is yet too soon We would awake and arise say others but we fear it is now too late Thus while the one presumeth and the other despaireth both lie stil in the same grave To meet with both these briefly Evasion 1. The presuming shift It is too soon to arise 1 For the presuming shift We will awake and arise but it is yet too soon Thus did the people in Haggai's time put off the raising and building of the materiall Temple with a nondum tempus This people saith The time is not come the time that the Lord's house should be built Hag. 1.2 Thus do many put off the raising up of this spirituall Temple They wil arise but the time is not yet come A shift like that which Solomon's sluggard maketh use of Prov. 6. Being called upon to awake and arise verse 9. How long wilt thou sleep O sluggard When wilt thou arise out of thy sleep He replyeth in the next verse vers 10. Yet a little sleep a little slumber a little folding of the hands to sleep He wil arise but not yet Even thus do many poor sinners put off the call of God calling upon them to awake and arise out of the dead sleep of sin Yet a little more sleep c. They wil arise from sin to righteousnesse but not yet Modo modo By and by hereafter It may be they think it is yet early day with them their sun is but new risen It is but the morning of their age their youthful season and they must give youth the swinge They think it is with Men as with Horses If they are broke too soon they are spoiled They are afraid lest that impious Proverb which was never yet verified in any should prove true in them Young Saints old Divels and therefore they wil leave this work to their old age When they have nothing else to do then they wil begin to think of this work to look towards God when they are about to leave the earth then they will begin to think of heaven Ans Fond men Old age the unfittest time for this work Is this the time to begin to live when you are ready to die Is this the time to rise from the grave of sin when you are falling into the grave of the earth Is this the time to rise to righteousnesse when you cannot rise from your bed or couch Is this the time to begin to look towards heaven when you begin to stoop and look downwards towards the earth Of all other old age will be found to be the unfittest time for this work You know whose Exhortation it is Eccl. 12.1 Remember now thy Creator in the dayes of thy youth while the evill dayes come not Such are the dayes of old age evil dayes in respect of the manifold infirmities diseases aylements which attend upon it Ipsa senectus morbus est Old age it self is a disease and being so it is the most improper time for this work of Repentance and Amendment of life How can a man be borne when hee is old saith Nicodemus speaking of himself John 3.4 So may we say of being born again Regeneration deferred to old age is How shall an old sinner be made a young Saint The work of Regeneration being deferred untill old age wil then be found both difficult and suspicious 1. Difficult 1. Difficult The Grave of sin is like the Grave of the earth The longer a man lyeth in it the more difficult will his Resurrection be When Lazarus had lyen four days in the grave Martha thought that Christ came too late that there was no possibility of a recovery Lord saith she By this time he stinketh for he hath been dead four dayes John 11.39 The like we may say of aged confirmed sinners who have lyen not four dayes but it may bee forty sixty eighty years rotting and putrifying in the grave of sin so as they stink already their lives and conversations have been scandalous and offensive to all that have come neere them many a day How do we think that such putrified soules should ever be raised again In such the work of Regeneration cannot but be apprehended to be a difficult work It was the speech of Sarah when the Angell told her shee should conceive and bring forth a son in her old age having been to that day barren What saith she shall I after that I am waxen old have pleasure Gen. 18.12 So may an aged sinner say concerning the work of Regeneration What shall I who am now waxen old gray-headed in sin shall I now have pleasure shall I find delight in spirituall and heavenly things which to mee hitherto have been dry and saplesse Shall the Immortall seed of the word become fruitfull in me Shall the new man be conceived shall Christ be formed in my soul which hath hitherto been as barren as dead as ever Sarahs womb was This though to God it is possible and easie yet to man it will be found a difficult work Women who never had a child till their age oftimes pay deare for it before they see it Aged sinners will finde Repentance to bee bitter the worke of Regeneration difficult 2 Suspicious 2. And as difficult so suspicious True Repentance is never too late but late Repentance is seldome true seldome sincere Aged sinners if they begin to forsake their sins and looke towards God and towards heaven it may be suspected that it is not love to God that draweth them but fear of Hell that driveth them to it Upon these grounds let all be perswaded not to put off the call of God Put not off the call of God Doth Christ by the Trumpet of his word summon you as at this time he doth to arise and come forth of the grave of sin do not say that it is too soone Wil you think thus to put off the