sinners Hear Junius Mediatio Mosis fuit umbra quaedam mediationis Christi corpus suum in Christo obtinet Parallel l. 1. parall 89. The mediation of Moses was a certain shadow of the mediation of Christ and in Christ it hath its body or truth CHAP. IX Christs Priesthood and Aarons THe Apostle in the Epistle to the Hebrews compares these together but so that he acknowleges and proves the Preisthood of Christ to be farre more excellent then the Priesthood of Aaron and that in many particulars 1. They that are the Sons of Levi Heb. 7.5 who recieve the Office of the Priesthood have a commandement to take Tythes of the people according to the Law that is of their brethren Vers 6. but He whose descent is not reckoned from them received Tythes Vers 9. of Abraham and so Levi who received Tythes payd Tythes in Abraham for He was in the loines of Abraham Vers 10. when Melchisedech met him 2. Aaron came of Levi but He of whom these things are spoken sayes the Apostle pertains to another Tribe Vers 13. of which no man gave attendance at the Altar for its manifest that our Lord sprang out of Judah Vers 14. of which Tribe Moses spake nothing concerning the Priesthood 3. Vers 16. Those Priests were made after the Law of a carnal commandment but Christ after the power of anendlesse life Ver. 21 Psal 110.4 4. Those Priests were made without an oath but Christ with an oath by him that said unto him The Lord hath sworn c. Vers 23. 5. They were many Priests because they were not suffered to continue by reason of death but this man because He continues for ever Vers 24. hath an unchangeable Priesthood 6. they were all sinners even Aaron himself had his sins Vers 26. as the History makes it manifest But such an high Priest have we who is holy harmlesse and undefiled separate from sinners 7. Those high Priests needed to offer sacrifice first for themselves Vers 27. and then for the people it s not so with this high Priest for He was void of sin Vers 28. 8. The Law made men high Priests which have infirmity but the word of the oath which is since the Law makes the Son scil high Priest so that the other Priests were meer men infirm men but this high Priest our Lord Jesus Christ is Immanuel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God and man in one person 9. Other Priests sacrificed bruit creatures Oxen Sheep Vers 27. Goates but our high Priest offered up himself Oh excellent sacrifice Heb 9.6 Vers 7. 10. The priests namely the inferior Priests went alway into the first Tabernacle accomplishing the service of God but into the second went the high priest alone once every year not without blood which he offered for himself and for the errors of the people Vers 11. but Christ being made an high Priest of good things to come by a greater and more perfect Tabernacle not made with hands that is not of this building neither by the blood of Goates and Calves but by his own blood Vers 12. he entred in once into the holy place not into the holy places made with hands which are figures of the true but into heaven it self Vers 24. now to appear in the presence of God for us 11. Vers 25. The high priest enters into the holy Place every year with the blood of others but Christ needs not to offer himself often for then as the Apostle argues Vers 26. must He often have suffered since the foundation of the world but now once in the end of the world hath He appeared to take away sin by the sacrifice of himself And then he amplifies it by a comparison As sayes he Vers 27.28 it s appointed unto men once to dye and then comes the judgment so Christ was once offered to bear the sins of many and unto them that look for him shall He appear the second time unto salvation 12. The sacrifices Heb. 10.1 which they offred year by year continually could not make the people perfect the Apostle proves it two wayes 1. for then sayes the Apostle Vers 2. would they not have ceased to be offered As if he had sayd they would and he proves the consequence because the worshippers once purged should have had no more conscience of sin but now in those sacrifices there is a remembrance of sins every year 2. Ab impossibili for sayes he Vers 3. its impossible Vers 4. that the blood of Buls and of Goates should take away sin So inefficacious were all the Legal Sacrifices But then he addes concerning the efficacy of Christs Sacrifice by way of opposition But this man Vers 12. after he had offered one Sacrifice for sins for ever sate down on the right hand of God And then he adds this as the reason Vers 14. for by one offering he hath perfected for ever them that are sanctified Thus farre I have traced the Apostle in his Parallel now hear others St. Chrysostome takes notice of this difference between them that the Priest under the Law was Priest not King but Christ is both King and Priest as also Melchisedech was King of Salem and Priest of the most high God Among you sayes he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Apud vos regnum sacerdotium distincta sunt in Christo autem utrumque conjunctum est copulatum To. 6. serm de uno legislat speaking to the Jewes the Kingdom and the Pristhood were divided each from other but in Christ both of them are joyned together Sibrandus Lubhertus takes notice of some of these differences In sacerdotio Veteris Testamenti fiebant quotidie cruenta sacrificia in sacerdotio autem N. Testamenti non est nisi unum cruentum sacrificium idque non nisi semel oblatum est nec soepius offerri debuit In sacerdotio Vet. Test summus sacerdos quotannis semel ingrediebatur in Sanctum Sanctorum quod manufactum erat Sed summus sacerdos N. Test non in S. Sanctorum quod manufactum est sed in ipsum coelum ingressus ibi semper pro nobis apparet In sacerdotio Vet. Test summus sacerdos hostia toto genere diversa erant At in N. Test sacerdos hostia reipsa unum idem sunt Jesus Christus enim est summus sacerdos idem est ipsa hostia Ille enim seipsum obtulit Patri in remissionem omnium peccatorum Sed quid opus est verbis Ipsa scriptura dicit inter summum sacerdotem Vet. Novi Test hanc esse differentiam quod illi succeditur huic non succedatur De Papa Rom. l. 5. c. 2. p. 319. Under the Priesthood of the old Testament bloody sacrifices were every day offered but in the Priesthood of the new Testament there is but one bloody sacrifice
weakness suffering us for a little space to taste how gracious he is and before we can have a full taste of it he is gone This then is no small comfort to us against such Desertions III. Let wicked men learn hence not to despise godly Christians considering the Honor that Christ hath put upon them in that he becomes their Husband and makes them his Spouse How were it not against all Reason to lade them with scorn and contempt whom the King of Kings hath so highly honored as for any of the Subjects high or low to have despised Esther when Ahashuerosh had made her his Wife and Queen in stead of Vashti Much more let not them offer any wrong to such for Christ is their Husband and they are his Spouse and therefore how shall not the wrong done to them fall upon the head of the wrong doer As the Husband that loves his Wife will reckon any wrong done to her as done against himself and will to his power avenge her quarrel Esth 7 And this we see in the case of Esther Haman had plotted the Destruction of all the Jews in one day and she being a Jewess had been in the same danger and now she had no sooner complain'd to Ahashuerosh of the wrong intended at the Banquet of Wine but instantly his wrath was incensed against Haman nor could his wrath be pacified till Haman his great Favorite was hanged upon the Gallows which he had provided for Mordecai So and much more will Christ the Husband of the Church be affected with any wrong done to the Church or any Members of it he will own it as done to himself his wrath will be kindled against them that do the wrong and a full revenge will certainly be taken upon them As then ye love your selves repent of and desist from wronging these IV. Let the godly learn in this respect also to look to their Conversation that it may be suitable to the Honor that Christ hath put upon them for so honorable carriage becomes honorable and honored persons It 's not for a Kings Wife to give way to such behavior as may yet be tolerable in Women of ordinary rank much more ought Christians professing themselves to be so related to Christ to be choyce of their demeanor as Christ in the point of Honor surpasses all the Grandees of the World V. Let them also learn to be thankful to Christ who hath so honored them becoming an Husband to them consider we how great the Honor is to be the Wife or Spouse of the Prince of the Kings of the Earth Think we how unworthy we are so great advancement and so endeavor we to raise up our hearts to an high pitch of thankfulness And let us shew it forth 1. In words by setting forth his Goodness and sounding forth his Praises 2. In Realities studying to carry our selves to Christ as to our Husband and that in sundry Particulars 1. Let us have an high and reverent Opinion of him and express it both in words as the Church did Cant. 5.10 while she said of him My welbeloved is white and ruddy the chiefest of ten thousands and in gesture as those twenty four Elders falling down and casting their Crowns before the Throne and saying Rev. 4 10 11 Thou art worthy c. 2. Let us be subject to him to his Injunctions by Active Obedience and by Passive to all the Dispensations of his Providence 3. Let us have common Friends and common Foes common Contentments and common Dislikes He counts our Friends his and the acts of Friendship done unto us he reckons as done to himself It 's his voyce Matth. 25.40 In as much as ye did it to one of these little ones ye did it to me He counts our Foes his and the acts of Friendship denyed to and the acts of Hostility done against us he holds as denyed to or acted against himself Verse 45 Thus he says In as much as ye did it not to one of these little ones ye did it not to me And when Saul afterwards blessed Paul goes on to persecute the Christians he hears it said to him from Heaven Acts 9.4 Saul Saul Why dost thou persecute me What then can we do less then to count his Friends ours and his Enemies ours And seeing he takes content in the things that make for our happiness and dislikes the things that make against us what is more reasonable then that we should take content in the things that content him and dislike and abominate the things that are displeasing to him 4. Let us be loyally affected unto him let him have our love all our love So ought the Wife to be affected unto her Husband let us love nothing besides him but for him love not any man but either because he is Christs or that by our love we may win him to be Christs let us not go a whoring after other things not love any thing by which we may be in danger to be drawn from the love of Christ nay in comparison of Christ hate all To this purpose is that of our Saviour He that loves Father or Mother Matth. 10.37 Brother or Sister more then me is not worthy of me Luke 14.26 Nay If any man comes to me and hates not his Father and Mother Wife and Children Brethren and Sisters yea and his own life also he cannot be my Disciple 5. Let us delight in Christ and in communion with him This is a duty of all wives to their Husbands and a property of every good wife If they be absent each from other she is glad of a Letter from him and she delights in reading it over and over If they be present it s her joy to eat and drink with him to speak to him and to hear him speaking to her Let us not fail to be so affected to Christ he is in regard of his body absent from us he in Heaven we on Earth and the Scriptures are as his Epistle written to us let us delight in them and exercise our selves in the study of them thus is the blessed man described his delight is in the Law of the Lord Psal 1.2 and in that Law he meditates day and night In the Sacrament of the Lords Supper we have opportunity to feast with Christ let us readily lay hold on all opportunities for the use of this ordinance in the season of it let us diligently hear the Word read and Preached therein Christ speaks unto us And finally let us frequently put up our prayers to Christ therein we speak to him 6. Let us long for the time when this marriage between Christ and his Church shall be fully accomplished for so a woman betrothed to an Husband longs for the marriage day Thus let it be with us for for the present we are but betrothed to him the marriage shall not be fully accomplished till the second coming of Christ then shall the whole
which once raged against Christ do now defend the preaching of the Gospel Hear him again Viro forti Sampson venienti ad ducendum uxorem ex alienigenis Leo fremens venit in obviam sic Christo descendenti ad habendam de Gentibus Ecclesiam Sed quid fecit Accepit tenuit fregit dissipavit Leonem factus est in manibus ejus velut hoedus caprarum Sic occisa feritate illa jam non sic fremit potestas regia non sic fremit populus Gentium imo in ipso regno Gentium invenimus Leges pro Ecclesia tanquam favum in ore Leonis Id. in Psa 81. A Lyon met and roared upon Sampson going to take a Wife from among the Philistins So the World roared upon Christ going to have a Church among the Gentiles But what did Sampson He took the Lyon and held and tore him in pieces and he was in his hands as a Kid of the Goats So Christ having destroyed the former fierceness the Kings and people of the Gentiles rage not against Christ nay even in the Kingdoms of the Gentiles we finde Laws for the Church as the Hony-comb in the mouth of the Lyon Hear Prosper Having mentioned the Birth of Sampson he concludes thus Every action of whom Hujus omnis actio in figura Christum Dominum resonat De Promiss c. part 2. c. 21. sounds out the Lord Christ in a figure Then descending to particulars he adds Sampson went to Timnath Descendit Sampson in Tamnatha dilexit illic mulierem ex alienigenis suosque parentes petit ut eam sortirentur uxorem Descendit noster de coelo fortissimus ut sibi dilectas ex Gentibus animas sociaret fide conjungeret and loved there a woman of the Philistins and desired his Parents to procure her to be his Wife And our valiant Sampson descended from Heaven by Faith to joyn to himself in marriage beloved Souls among the Gentiles Dum pergit Sampson videre desponsatam sibi catulus leonis ei obviam factus est quem repletus spiritu dispersit eumque misit per partes Rursum rediens declinans viam dum cadaver inspicit animantis favum mellis in ore leonis suscipiens abstulit idque comedens sui ex eo parentibus dedit nec illis factum sui overis intimavit Hoc noster Nazarenus Iesus Dominus egit Discerpsit populum Iudaeorum de quo Balaam ait Catulus leonis Juda. Hujus particulas per orbem sparsas testatur David dicens disperge eos in virtute tua Quod factum non credimus sed vidimus Favum vero mellis quem in ore leonis hujus invenit legem spiritalem populi bujus intellige quod apes Patriarchae Prophetae construentes in eum mella infuderint divini eloquii hoc ex ore leonis mortui abstulit qui repulsis Judaeis legem ipsam etiam gentibus ministravit Idque comedit corpus fortissimi nostri Judicis Christi Domini ut dicit Quam dulcia faucibus meis verba tua super mella favas ori meo Et Salomon ait favi mellis sermones Dedit ex eo parentibus suis sive discipulis suis Cum aperuit sensum eorum ut intelligerent scripturas sive his qui ex Judaeis transierunt and fidem Christi ut etiam ipsi gustantes viderent quam suavis est Dominus cap. Eod. He proceeds in the same Chapter While Sampson went to see his espoused Wife a young Lyon meets him which he being full of the spirit rent in pieces And in his return going out of the way he looks upon the karkase of the Lyon finding an hony-comb in his mouth he did eat of it and gave thereof to his Parents not telling them what he had done And this did our Nazarite the Lord Jesus He divided the people of the Jews of whom Balaam said Judah is a young Lyon And the parts of this people to be scattered abroad David testifies saying Scatter them by thy power Psal 59. Vers 11. And this we do not so much believe as see to be done But by the hony-combe which he found in this Lyons mouth understand the spiritual Law of this people which the Bees the Patriarchs and the Prophets framing they powred into it the honey of the word of God This he took out of the dead Lyon who the Jews being rejected gave that Law to the Gentiles And this did the body of our valiant Judge the Lord Christ as he sayes How sweet is thy word to my taste yea sweeter then hony unto my mouth Psal 119.103 And Salomon Pleasant words are as an hony-combe Prov. 16.24 He gave of this to his parents either to his disciples while he opened their mindes to understand the scriptures Luk. 24. or to those of the Jewes who embraced the faith of Christ that even they might taste and see how gracious the Lord is He proceeds Hujus actionis aenigma Sampson in die nuptiarum protulit sub certa sponsione 30. syndonum totidemque stolarum viris qui aderant si proposita narravissent Ex devorante inquit prodūt esca ex forti dulce Quam propinquante solutionis die cum intelligere nequivissent ejus mulierem nimlit terroribus coactam explorare faciunt sensus viri sic parabolam pandunt dicentes quid dulcius melle fortius leone Quibus ille ait Si uon domassetis vitulam meam nunquam intelligeretis parabolam meam Magnum igitur illud dominicae pietatis Sacramentum quod in lege fuit velatum fuitque à seculis in Deo absconditum revelatum per Christum manifestaetum fuit in gentibus ibid. He brought forth a riddle of this action on the marriage day under a certain promise of thirty sheets and thirty changes of rayment if they could open his riddle Out of the eater sayes he came forth meat and out of the stronge came forth sweetnesse which when they could not understand they prevailed with the woman by threatnings to get out of him the meaning of the riddle and so they unfold it saying What is sweeter then hony what is stronger then a Lyon to whom he said If yee had not plowed with my heifer yee had not found out my riddle So that great mystery of the Gospel which was vailed under the Law and lay hid in God for many Generations being reveiled by Christ was manifested among the Gentiles A se prostratos exuens spoliis promissa Sampson omni celeritate persolvit ut de nostro quod dictum fuerat etiam signaretur Fortium spolia dividet Salubriter enim noster suos occidit inimicos dum peccato peccatum occidit in carne reddens spoliorum promissiones non merita meritis sed pro malis bona conferens miseris Ibid. Again Sampson having destroyed many of the Philistims stript them and so did speedily perform his promises that it might be a Type of that which was said of
he had those about him that were earnest with him to lay hold on the opportunity and would have wrought the feat for him but David stilled and stayd them Sauls life was dear to David yea when he fell in the war upon the Mountaines of Gilboa how did he lament his death Quae mater sic defleret filium sicut hic deflevit inimicum quis gratiae authorem tantis prosequatur laudibus quantis iste prosecutus est insidiatorem capitis sui Offic. l. 3. c. 9. how did he praise him 2 Sam. 1. What mother saies St. Ambrose could so lament for her Son as he lamented for his enemy who could so praise his Benefactor as he praised him that sought his life Yea when a pick-thank Amalekite hoping to have received a reward 2 Sam. 1. brought to David Sauls Crown and Bracelets and told him that he had killed him he caused him to be put to death and he blesses the men of Jabesh-Gilead for their kindness to their Master 2 Sam. 2 Saul 2 Sam. 5 and with what severity did he avenge the death of Ishbosheth the Son of Saul upon Baanah and Rechab the Murderers So meek was David under all the injuries of Saul against him so far from revenge Other examples I might add but these may suffice I will therefore content my self to put you in minde of the meekness of our Saviour in which he was as a Lamb and now remember we the charge of our Saviour Learn of me for I am meek namely Matth. 11 29 that we should be meek as he was And fear not now the imputation of cowardize The Gallants indeed of the World reckon this Meekness so to be but the wisest of meer men tells us on the other side Prov. 16.32 That He that rules his spirit is better then he that takes a City And we shall deceive our selves if we think that Law of Moses Eye for eye Deut. 19.21 c. to favor the retaliation of wrongs For 1. That Law was not given to private men but to Magistrates as to Gods Deputies to whom he hath committed the Sword to take vengeance on evil doers and so when they use their power to this purpose they revenge not but God by their hand 2. The end of that Law as Tertullian observes well was not to permit a retaliation of wrongs by way of revenge Non hoc ad secundam injuriam talionis permittendam sed ad primam coercendam ut unusquisque respiciens licentiam secundae injuriae à prima seipsum contineret Contr. Marcion l. 4. but to restrain men from offering the first injury that every man looking at the license of the second injury might keep himself from the first For Nil amarius quam idipsum pati quod alterifeceris Contr. Marc. l. 2. as the same Father says elsewhere There is nothing more bitter then to suffer the same evil which we have done unto others 3. Quis facile contentus est tantum rependere vindictae quantum accepit injuriae videmus homines leviter laesos moliri caedem sitire sanguinem huic immoderatae injustae vindictae modum justum figens lex poenam talionis instituit proinde Oculum pro oculo non fomes sed limes furoris est non ut id quod sopitum erat accenderetur sed ne id quod ardebat ulterius extenderetur To. 6. contr Faust l. 19. c. 25. The Answer is good that Saint Austin gives Who doth readily content himself says he to proportion his revenge to the wrong which he hath received We see men lightly offended to plot death to thirst after blood The Law therefore setting bounds to this immoderate and unjust revenge appointed this retaliation That therefore which Moses says An Eye for an Eye is not for the fomenting but for the restraining of Fury not that that which was layd asleep should be kindled again but that the heat that was might not be stretch'd out too far Let us not therefore either for fear to be counted Cowards or in hope to be born out by that Mosaical Law study or exercise revenge but after the Example of our blessed Saviour carry our selves meekly in bearing injuries 4. As Christ was so let us be harmless and innocent not wronging any in word thought or deed in body goods or good name If the Question be Lord Psalm 15.1 who shall enter into thy Tabernacle Who shall dwell in thy holy Hill that is Who shall be saved The Answer is He that backbites not with his Tongue nor doth Evil to his Neighbor Verse 3 nor takes up a reproach against his Neighbor It stands us then in hand thus to be harmless as we desire Happiness Ask your selves also Could I take it in good part to be wronged by another If you could not then wrong not another for this is the golden Rule of Equity layd down by our Saviour What ye would that men should do to you do ye the same to them Matth. 7.12 and consequently which is the Dictate of Nature What you would not suffer from another do it not to another yea there is no expecting Quod tibi fieri non vis alteri ne feceris upon any just ground to be free from receiving wrong except ye be careful not to wrong others for so our Saviour says Matth. 7.2 With what measure ye mete to others it shall be measured to you again According to that also of the Prophet Wo to thee that spoylest Isai 33.1 and thou wast not spoyled when thou shalt cease to spoyl thou shalt be spoyled And it 's an excellent passage of the Prophet Joel against the Enemies of Gods people Joel 3.6 7 8 The Children of the Jews ye have sold to the Grecians that ye might remove them far from their border Behold I will raise them out of the places whither ye have sold them and I will sell your Sons and Daughters into the hands of the Children of Judah and they shall sell them to the Sabeans to a people far off As then you desire not to suffer wrong forbear to do wrong But Christianity stands not all in Negatives nor shall we answer our Patern if we onely do no hurt Add therefore a care to do good and to exercise beneficency as our Saviour did and here take the Rule 1 Thes 5.15 Ever follow that which is good both among your selves and to all men and that Do good to all Galat. 6.10 especially to them that are of the Houshold of Faith If occasions of doing good offer themselves to us accept of them with joy and thankfulness If they seem to fly from us 1 Thes 5.15 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pursue them with all earnestness this is that following which Saint Paul means Thus did our Saviour who went about doing good CHAP. X. Christ and the Light CHrist is frequently set out by this Resemblance The Evangelist says
concremaret Noster Moses testatur Se venisse ignem mittere in terram quem utiliter vult amplius inflammari Mosi dicitur Solve calceamenta de pedibus tuis ut sint liberi speciosi pedes Mediatoris annunciantis bona Jubetur Moses pergere ad filios Israel ad Regem Aegypti ut populum suum dimitteret ex terra sua Et dicit noster Mediator Non sum missus nisi ad oves quae perierunt domus Israel Excusat Moses quod sit impeditus lingua gracili voce Dicit noster Judais Sermo mens non capit in vobis Rursus instanti Deo ut pergeret omni ex parte excusat Moses dicens Domine provide alium quem mittas ut vox Mediatoris nostri infirmitatis humanae susceptae signaretur dicentis Pater si fieri potest transeat a me Calix iste Dicitur Mosi ut societ sibi Aaron fratrem suum ipsique ad Deum agenda suscipiat ille ad populum Dicitur Mediatori nostro Dabo tibi gentes haereditatem c. Paulum vero electum qui loqueretur ad populum per Aaron significatum possumus intelligere de quo Mediator noster ad Ananiam dicit Ipse est mihi electionis vas ut ferat nomen meum coram Gentibus Regibus filiis Israel Sic enim Moses Aaron Hebraeo populo praedicantes missos se a Deo ut eos ex Aegypto eruerent firmaverunt quos audiens populus ingeniculans adoravit quibus signa facientibus credidit Praedicante vero Paulo Gentibus Judaeis salutem animarum fiducialiter promittente signa dum faceret ad agnitionem Dei mira celeritate convertit ipsosque Reges ex futuro Dei judicio eruit Cap. 34. Another day says he Moses saw two Hebrews striving together and he sought to set them at agreement And he that had done the wrong said Who made thee a Judg over us Wilt thou kill me as thou killedst the Egyptian yesterday And our Moses Christ the Mediator cries by David My Soul hath long dwelt with them I am for Peace but when I speak they are for War Psa 120.6 7. Moses fled at that word and became a stranger in the Land of Madian And our Moses said I would go far off and abide in the Wilderness Psa 55. Moses took to Wife the Daughter of Jethro the Priest of Median to signifie That our Mediator should take to Wife the Church out of the Gentiles Moses fed the sheep of Jethro his Father-in-law in the Wilderness And Christ our Mediator feeding his sheep says The good Shepherd lays down his life for his sheep Moses moved by that terrible Vision went to see why that Fire came down upon the Mountain and the Bush was not burnt And our Moses testifies That he came to send Fire upon the Earth which for the profit of men he would have to be further kindled It 's said to Moses Loose thy shoes from off thy feet that the feet of our Mediator publishing good tydings might be free and beautiful Moses is commanded to go to the Children of Israel and to the King of Egypt that he should send his people out of his Land And our Mediator says I am not sent but to the lost sheep of the House of Israel Moses excuses the business that he is slow of speech and of a slow tongue Exod. 4. And our Moses to the Jews My Word hath no place in you God again being instant with him to go he altogether puts off the business that it might be a Type of that Voyce of our Saviour savoring of humane infirmity which he undertook Father if it be possible let this Cup pass from me Mat. 26. Order is given to Moses that he should joyn his Brother Aaron with himself and Moses to do the business towards God and Aaron the business towards the People And it 's said to our Mediator I will give thee the Heathen for thine Inheritance c. Psal 2.8 But by Aaron we may understand Paul chosen to speak unto the People of whom our Mediator says to Ananias He is to me a chosen Vessel to bear my Name before the Gentiles and Kings Acts 9.15 and the Children of Israel Moses and Aaron speaking to the Hebrews assured them that they were sent of God to bring them out of Egypt whom the People hearing bowing their heads they worshiped and seeing their Miracles they believed So while Paul preached to the Jews and Gentiles confidently promising Salvation of their Souls by Christ and wrought Miracles he suddenly converted them to the acknowledgment of God and freed Kings themselves from the future Judgment of God Hear him again God calling Moses into Mount Sinai gave him a Law written in Tables of Stone Vocans Deus Mosem in monte Sinai Legem in tabulis lapideis adscriptam ut populo traderet dedit quam rite servans terram promissionis acciperet Noster vero Mediator Jesus Dominus cujus figuram gestabat etiam Moses in montem ascendens cum discipulis suis quibus modis beati homines fierent Legem non in tabulis lapideis sed in tabulis cordis carnalibus Dei Spiritu scripsit qua non terra sed coelo vita potiantur aeterna qui ejus mandata servaverint De praedict promiss Dei part 2. cap. 1. which he was to deliver to the People which they carefully keeping they should receive the Land of Promise Our Mediator the Lord Jesus of whom Moses was a Type ascending into the Mount with his Disciples shews by what means men may become happy wrote a Law not in Tables of Stone but in the fleshly Tables of the Heart by the Spirit of God by which they may come to enjoy not Earth but Heaven and Eternal Life that keep his Commandments Cum multis modis precaretur Dominum Moses seipsum pro peccato populi offerens nostrum Mediatorem sub figura expressit qui animam suam pro impiis posuit Id. Ib. cap. 4. Hear him again Moses many ways praying to God for the People at last offering himself for the Sin of the People Exod. 32. under a figure he expressed our Mediator who dyed for the ungodly Rom. 5. Erat Moses mitis prae omnibus hominibus qui sunt super terram Num. 12. In hac mansuetudine resonat noster Mediator qui de se dicit Discite a me quia mitis sum Detraxerunt Aaron Miriam Mosi germano suo quod Aethiopissam accepisset uxorem Detraxerunt Domino fratres sui quod cum Publicanis peccatoribus vesceretur Id. Ib. c. 9. Hear him again Moses was the meekest man upon the Earth wherein he was a Type of Christ who said of himself Learn of me that I am meek Mat. 11.29 Aaron and Miriam speak against their Brother Moses for that he had married an Aethiopian woman And the brethren of Christ spoke against him for that he did eat with Publicans and
Hear him again He namely Joshua brought the people into the Land of Promise as Christ into heaven not the Law as neither Moses the Law cannot bring us in but grace Hear St. Austin Neither Moses nor Aaron bring the People into the Promised Land for both of them dyed before the People entered but Joshua The mystery of which we may understand That neither the Priesthood which was instituted before which is represented in Aaron nor the Law which is represented in Moses bring the People of God into the Land of Eternal Inheritance but Joshua who was a Type of Christ that is Grace through Faith And Aaron indeed dyed before Israel entered into any part of the Promised Land but the Land of the Amorites was taken and possessed Moses yet living but the People was not suffered to pass over Jordan For the Law is in some part observed in Christianity as containing Precepts which we Christians even to this day are commanded to observe But that Priesthood and those Legal Sacrifices have no place in the time of Christianity saving that they were transacted as shadows of things to come Hear him again After the Death of Moses Joshua entered upon the Principality and when the Law ceased Mortuo Mose Josua suscepit imperium cessante Lege Dominus Christus totius obtinuit principatum De Temp. Ser. 106. Christ entered upon the Government of the whole CHAP. XI Christ and Jephte HEar Saint Austin The name Jephte signifies opening Jephte nomen significat aperines sic Christus discipulis suis aperuit sensum Luc. 24.27 Hunc Jephte reprobaverunt fratres sui è paterna domo ejecerunt objicientes quod esset filius fornicationis tanquam ipsi essent de uxore legitima nati Hoc egerunt adversus Christum principes Sacerdotum qui de Legis observatione gloriabantur tanquam ille Legem solveret ideo velut non esset legitimus filius Jephte fugit nec minus Christus fugit quia se quantus esset abscondit fugit quia eos saevientes latuit 1 Cor. 2.8 fugit quia morientis infirmitatem viderunt virtutem autem resurgentis non viderunt Habitavit Jephte in terra Tob id est in terra bona opima Videtur hic intelligenda Christi à mortuis Resurrectio quae enim terra magis opima quam corpus terrenum excellentia immortalitatis incorruptionis indutum Colligebantur ad Jephte viri latrones c. Christo hoc objiciebatur Matth. 9.11 in Christo hoc implebatur Luc. 23.33 Maxime tamen postquam resurrexit quando collecti sunt ad eum scelerati homines propter Remissionem peccatorum qui cum illo ambulabant quia secundum ejus mandata vivebant nec hoc desinit fieri usque nunc deinceps quousque confugient ad eum mali ut justificet impios Qui abjecerunt Jephte conversi sunt ad eum eumque quaerunt per quem abhostibus liberarentur quod clare significat quod qui abjecerunt Christum ad eum conversi rursus in illo inveniunt salutem sive ii intelligantur de quibus Scriptura loquitur Act. 2. sive illa potius significetur quae in fine speratur gentis vocatio Judaicae Tom. 4. quaest super libr. Judicum so Christ opened to his Disciples the sense of the Scriptures concerning himself Luke 24.27 Jephte's Brethren rejected him and cast him out of his Fathers house objecting to him that he was a Bastard as if they were born of the lawful Wife So delt the chief Priests with Christ who boasted of keeping the Law as if he had broken the Law and consequently were not a legitimate Son Jephte fled and so did Christ He fled because he concealed it from them how great a person he is He fled because he was hid from them that raged against him 1 Cor. 2.8 He fled because they saw his infirmity in dying but they saw not his power in rising again Jephte dwelt in the Land of Tob Here the Resurrection of Christ seems to be understood for what is a more rich Land then an earthly Body having put on the excellency of Immortality and Incorruption Vain persons were gathered to Jephte and this was objected to Christ Why say they eats your Master with Publicans and Sinners Matt. 9.11 and this was fulfilled in Christ when they crucified him between two Thieves Luke 23.33 But especially it was fulfiled in him after his Resurrection when wicked men were gathered to him to obtain Remission of Sins through him who walked with him because they lived after his Laws Nor doth this cease to be done to this day and so on as long as sinners shall fly to him that he may justifie the ungodly Jephte's Brethren that cast him out turn to him and seek him that they might be saved by him from the Ammonites which clearly fore-signifies that they who rejected him turning to him finde Salvation in him whether we understand them that were converted by Saint Peters Sermon Acts 2. or whether we understand that Calling of the Jewish Nation which is hoped for in the end of the World Hear Prosper having gone over the History of Jephte he adds These Figures and Mysteries do so relate to the Lord Jesus Haec figurata mysteria ad Judicem Ducemque nostrum Jesum Dominum ita referunt ut cognoscamus eum pro nostra Redemptione de inimicis nostris vindictam volentem suscipere unicam virginem carnem suam eamque filiam immolasse De Promiss Praedict Dei part 2. cap. 20. our onely Judg and Captain that we may know that He being willing for our Redemption to take revenge upon our Enemies offered up his flesh as his onely Virgin Daughter CHAP. XII Christ and Sampson HEar Saint Jerom Sampson was a Type of Christ Typum tenebat Salvatoris Sampson quod meretricem adamavit ex Gentibus Ecclesiam multo plures hestium moriens quam vivus occiderit To. 1. contra Jovin l. 1. in that he loved the Church of the Gentiles once an Harlot and killed many more Enemies dying then living Hear Saint Austin Who was it Quis erat in Sampson obvium Leonem necans cum uxoris petendae causa ad alienigenas tenderet nisi qui Ecclesiam ex Gentibus vocaturus dixit Ego vici mundum Et paulo post Quid sibi vult in ore Leonis occisi favus extractus nisi quia ecce conspicimus Leges ipsas regni terreni quae adversus Christum ante fremuerunt nunc jam perempta feritate dulcedini Evangelicae praedicandae etiam munimenta praebere Contra Faust l. 12. c. 32. that in Sampson killed the Lyon in the way when he went to take a Wife among the Philistins but He that being about to call a Wife among the Gentiles said I have overcome the World And a little after What meant the Hony-comb in the mouth of the Lyon killed but that the Laws of the Kingdoms of the Earth
no more Think we Is it not much more perswasive to have God himself speaking then onely to read what is written from him And who desires not more to see his Friend and to hear him speak then to receive a Letter from him And as for those godly Persons to whom the Son of God did not appear they had yet their Ancestors that could tell them I have seen the Lord And the Lord hath spoken to me Yea it was far more commodious for the Church which was to enjoy the benefit of the written Word that the foregoing Church should thus be delt withall by Visions Apparitions c. without a written Word then to have had a written Word from the begining without these for this was a mean to gain more credit to the Scripture which was to follow as it appears by that speech of God to Moses Lo I come unto thee in a thick Cloud Exod. 19.9 that the People may hear when I speak unto thee and believe thee for ever In which words God gives this as a Reason why the Israelites should hear God speaking to Moses before Moses should write any thing namely that they should be moved to believe him for ever And so is the case here So that all that space of time which went before the Scripture was to succeeding ages as a preparative to stir up the mindes of men to receive read and hear the Scriptures to be afterwards delivered to the Church with more reverence and undoubted Faith But God would have the Word afterwards commited to writing because then it was needful for that the Church was then much enlarged into many Families and therefore there would have been great uncertainty in matters of Religion and much danger of corruption unless God should still have appeared and spoken to the Fathers of the several Families or unless there were one Prophet in common to teach them all neither of which were or had been so convenient So that had not this heavenly Doctrine been committed to writing there would have been as hath been said much danger of corruption yea we see that before even when the Church was in a narrower compass there was corruption Adam had God revealing his Will to him immediately Gen. 4. 6. and yet Cain his Son brought in corruption yea and afterwards the Sons of God corrupted Religion by their unlawful Marriages God restored the purity of Doctrine to Noah and he teaches it to his Posterity and they being dispersed over the face of the Earth it was committed specially to the Posterity of Shem and yet within the space of two hundred years Terah Josh 24.2 Gen. 20 the Father of Abraham serves other gods God again restores the purity of Doctrine to Abraham and makes him a Prophet Isaac succeeds him and Jacob him who dying commends the keeping of it to his Posterity and it 's probable it was kept pure as long as the Sons of Jacob lived but from the death of Jacob's Sons until their departure out of Egypt there were not many above an hundred years and yet the Rule of Godliness was so worn out in that short space of time Ezek. 20.7 8 that even those Israelites bred and born in Egypt forsooke the Religion of their Fathers and took up the Customs of Egypt and became Egyptian Idolaters Much greater danger there would have been of corruption afterwards if the Rule of Godliness had not then been committed to Writing And therefore it pleased God in his Wisdom and Mercy that now at length the Rule of Godliness should be written both to prevent the Errors which might otherwise have prevailed against the Church and also that the Church might have a Rule certain and certainly known by which to try all Doctrines and Practices whatsoever According to that of the Prophet To the Law and to the Testimony Isai 8.20 If they speak not according to that Word it is because there is no Light in them Stand we still and wonder at the Goodness and Wisdom of our gracious God so providing for his Church and answering her necessities so managing his Dispensations as may be most suitable to the condition of the Church particularly in this That he contents himself to deliver this Rule of Godliness by word of mouth when there was less danger of corruption but then committing it to Writing when there was more danger in this kinde Fail we not Psalm 96.8 to give unto God the Glory due to his Name even the Glory of his incomprehensible Wisdom and unspeakable Mercy But be we also careful to answer Gods expectation herein And having this written Word as a sure Rule by which to try all Doctrines Eph. 4.14 Let us not be as Children tossed up and down with every wind of Doctrine let us not believe every spirit but try the spirits 1 John 4.1 whether they be of God or not If we be deceived and led into Error having in our hands such a Rule of Tryal who shall pity us But Saint Chrysostom gives another Reason of this various Administration of the Rule of Godliness In the begining God spake to men by himself so he spake to Adam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Ab initio per seipsum loquebatur hominibus Deus secundum quod audire eis erat possibile Sic cum Adam locutus refertur sic cum Noe sic cum Abraham c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Vbi autem genus nostrum proclivius in malitiam declinavit à Parente Conditore suo quasi longa quadam peregrinatione discessit confabulatione cessante literis epistolis ad eos tanquam longe à se positos utitur quibus eos veteris cujusdam amicitiae familiaritatis admoneat Tom. 2. in Genes Ser. 1. to Noah to Abraham c. But when Mankinde declined downwards to Wickedness and as taking a long journy departed from their Father and Maker the Confabulation ending he uses Letters and Epistles to them as being far absent from him by which he brings to their minde that Friendship and Familiarity which sometimes they had with him 2. Another difference in this Administration of the Rule of Godliness is in regard of the Persons to whom it was discovered then to one Nation now to all Nations Exo. 10.22 23 As it was in the Plague of Darkness that was upon Egypt all Egypt was in the dark onely the Hebrews in Goshen had Light so was it in the Times of the Old Testament That Light of saving Truth did then shine onely among the Jews all the World besides was then in Darkness It is the Confession that David made He hath shewed his Word unto Jacob Psa 147.19 20 his Statutes and Judgments unto Israel He hath not so delt with any other Nation and as for his Judgments they have not known them To this also Saint Paul gives his Attestation first of the Jews to that question What advantage hath the Jew
finde any other of whom all these things are true And therefore it follows necessarily that Jesus of Nazareth is the true Messiah and none other Tertullian also proves Jesus to be the Messias from the conversion of the Gentiles Behold Aspice omnes Nationes de voragine erroris humani exinde emergentes ad Deum Creatorem ad Deum Christi si audes nega Prophetatum Psa 2.8 Dabo tibi Gentes c. Isa 42.6 In lucem Gentium Quae si per Christum eveniunt non in alium erant prophetata quam per quem eveniunt Contr. Marcion l. 3. saies he all Nations rising from the gulfe of humane error to God the Creator to the God of Christ and if you dare deny it to be Prophesied I will give thee the Heathen for thy Possession c. Psal 2.8 and Isa 42.6 I wil give thee for a Covenant of the people for a light of the Gentiles which things if they come to passe by Christ they are not foretold of any other then of him by whom they come to passe And a little after he proves it by an Argument taken from Gods severity against the Jews for having spoken of the Evils that befell them he infers If these things happened to the Jews for Christ Si propter Christum haec acciderunt Judaeis non potuit Creator ulcisci nisi Christum suum remuneraturus potius Judaeos si adversarium Domini sui peremissent Certe si nondum venerit Christus Creatoris propter quem haec passuri praedicantur cum venerit ergo patientur Et ubi tunc filia Sion derelinquenda quae hodie nulla est ubi civitates exurendae quae jam in tumulis ubi Gentis dispersio quae jam extorris Redde statum Judaeis quem Christus Creatoris inveniat contende alium venisse Ibid. the Creator could not avenge any but his own Christ he would rather have rewarded the Jews if they had slain the Adversary of their Lord. Certainly if the Christ of the Creator be not yet come of whom it is foretold that they should suffer such things therefore when he shall come they shall suffer these things And where shall there be a Daughter of Sion to be left which at this day is not Where the Cities to be burnt which are already in their Graves Where a Nation to be dispersed which is already banisht out of their Country Restore to the Jews a state which the Creators Christ may finde and then look for another Messiah He doth also prove it by another Argument taken from the things that happened at the Death of Christ related by the Evangelist Matth. 27.45.51 Behold says he all the Elements are moved Ecce elementa concutiuntur quia Dominus ipsorum patiebatur Caeterum adversario laeso coelum luminibus floruisset magis Sol radiis insultasset magis dies stetisset libenter spectans in patibulo pendentem Christum Marcionis Contr. Marc. l. 4. because their Lord suffered But if it had been his Adversary that had suffered Heaven would have flourished with Lights the Sun would rather have insulted with his Beams the Day would rather have stood at a stay as willing to behold Marcions Christ hanging on the Cross Hear also how Athanasius argues the case They says he that see the Works of the Messias done by Christ Qui vident opera Messiae per Christum patrata illum tamen Messiam promissum fuisse negant simile quiddam faciunt acsi quis terram quidem à Sole illuminatam videat Solem tamen terrae illuminatorem non videat 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Quid autem ille qui apud ipsos in expectatione erat cum veniret facere debuit Vocare Gentes at jam vocatae sunt Facere ut cessarent Rex Prophetae Visio at jam facta sunt Idolorum superstitionem refutare at jam refutata sunt Mortem abolere at jam abolita est 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Quid ergo factum non est quod oportuit Christum facere aut quid restat quod non sit impletum To. 1. de Incarn Verbi and yet deny him to be the promised Messias do as if a man should see the Earth enlightened by the Sun and yet not see the Sun the Enlightner of the Earth And what was he to do who was expected by them to come as the Messiah when he shall come To call the Gentiles but they are already called To cause that the King the Prophets and the Vision should cease but they are already made to cease To cast away the superstition of Idols but it 's already cast away To abolish Death but it 's already abolish'd What therefore is not done which it behoved Christ to do What remains yet to do which is not done Much more might I add in this kinde but this which I have said may very well suffice to prove it against all gainsayers That Christ is the Messias foretold by the Prophets Oh then the fearful blindness of the Jews yea wilful blindness Rom. 3.2 They had the Oracles of God committed to them even the Books of the Old Testament in which are contained many Types and many Prophesies of Christ all which are in him fulfilled and yet they see not namely because they will not see this Christ to be the Messiah foretold by the Prophets and who is so blinde as he that wilfully shuts his eyes and so it happens to them Isai 6.10 that seeing they see not and hearing they hear not neither do they understand according to that Prophesie and hence issue all those acts of unkindness against our blessed Saviour He came to his own and his own received him not John 1 11 Acts 3.15 Matth. 27 1 Cor. 2.8 they killed the Prince of Life they preferred Barrabas before him they crucified the Lord of Glory they sent that message after him We will not have this man to reign over us Luke 19 Oh unspeakable senslessness hear how guilty they are Saint Ambrose compares them with the Centurion preferring him before them The Centurion says he doth acknowledg Christ a stranger Centurio agnoscit alienum Levita non recognoscit suum Gentilis veneratur Judaeus abjurat To. 4. de interpell l. 1. cap. 5. the Priest acknowledges not Christ being one of his own A Gentile worships him the Jew abjures him The same Father elsewhere compares them with the Thief on the Cross preferring him before them Latro Christum in suppliciis agnovit suis quem isti in beneficiis non agnoverunt In Psa 40. The Thief says he acknowledged Christ in his Evils which he suffered they acknowledged not Christ in the Benefits which they received from him Hear Saint Austin setting out the wilful blindness of the Jews in this respect The Jews says he hold the Law they hold the Prophets they read all they sing all Tenent Judaei Legem tenent Prophetas legunt omnia cantant omnia Prophetarum
this word Messiah It 's the same with the word Christ as the notation of the words shew Messiah of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Christ of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 both which words signifie to anoint And so Jesus is called Messiah or Christ both passively because he is anointed and actively because he anoints us Christ was anointed that is he is ordained to be the King Priest and Prophet of his Church and he was furnished with Gifts in his Humane Nature whereby he might be fitted for the execution of his Offices Christ is ordained to be the King of his Church so says God I have set my King upon my holy Hill of Sion Psalm 2.6 And so the Prophet Isaiah calls him the King of Peace Isai 9.6 And the Prophet Zachariah can say of him Zach. 9.9 Behold thy King comes So Nathaneel in the New Testament could confess Thou art the Son of God John 1.49 thou art the King of Israel He is ordained to be the Prophet of the Church So Moses foretels it of him in the Old Testament Deut. 18.15 The Lord thy God will raise up unto thee a Prophet from the midst of thee of thy Brethren And this both Saint Peter and that blessed Protomartyr Acts 3.22 and 7.37 Saint Steven applies to Christ He is ordained to be the Priest of the Church So says the Psalmist Psalm 110.4 The Lord hath sworn and will not repent Thou art a Priest for ever c. And so in the New Testament Saint Paul calls him the High Priest of our Profession Hebr. 3.1 He is furnish'd with Gifts fitting him for the execution of these Offices Psalm 45.7 God thy God says the Psalmist hath anointed thee with the Oyl of gladness above thy fellows And the Prophet Isaiah Isai 9.6 The Government shall be upon thy shoulders The Government is a burden therefore he hath shoulders given him upon which to bear it And the holy Baptist can tell us John 3.34 That God hath given him the Spirit not by measure But this Name Messiah or Christ is also given him actively because he makes us Partakers of this Anointing Psalm 45.7 Christ is anointed above his fellows therefore his fellows also in their measure were anointed Psalm 133.2 So the precious ointment poured on the head of Aaron came down to the skirts of his garment 1 John 2.20 And so Saint John tells us That we have received an Vnction from that Holy One. And this implies both that He hath made us Kings and Priests Rev. 1.6 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Pet. 2.9 Jude 20 a Royal or Kingly Priesthood yea and Prophets also to edifie one another in our most holy Faith and also that from him as the Giver of all Grace we have received in our measure by which we may be fitted in our places to honor and serve God and to be useful one to another John 1.16 so says the Evangelist Of his fulness we have received and Grace for Grace And the Apostle Eph. 4.7 To every one of us Grace is given according to the measure of the Gift of Christ Now therefore let us carry our selves to him as such He is our King therefore let us be obedient to the Laws of his Kingdom let us fly to him for Protection in time of danger Submit we our selves to his Punishments receive we his Embassadors and their Embassies pay the Taxes and Impositions that he lays upon us defend we his Honor though with never so much hazard and prejudice to our selves count we it our Honor to serve him though in never so low a kinde of service He is our Prophet and the Prophet of his Church therefore let us hear him let us yield to his Doctrine the Obedience of Faith and Practise Matth. 17.5 This is my beloved Son hear him says God from Heaven at his Transfiguration And Moses Vnto him shall ye harken Deut. 18.15 Deut. 18.19 And hear how he brings in God speaking Whosoever will not harken to the words which he shall speak in my name I will require it of him What is that hear St. Peter expounding it Every soul that will not hear that Prophet Act. 3.23 shall be destroyed from among the people And whom shall we hear if not him that hath the words of eternal life Joh. 6.68 He is the high Priest of his Church let us therefore rely upon his Priesthood rest upon the Satisfaction which he hath made to the Law and Justice by his death upon the Crosse If the question be How we hope to have pardon of sin to be reconciled to God and to come to everlasting life let our answer be None but Christ none but Christ for to him in Scripture all these are attributed In whom saies the Apostle we have remission of sins by his blood He hath made us accepted in his beloved Eph. 1.7 Eph. 1.6 We have peace with God through Jesus Christ our Lord Eternal life is the gift of God through Jesus Christ our Lord. And in general Rom. 5.1 Rom. 6.23 There is no name under heaven by which we can be saved but by the name of Jesus Act. 4.12 He that for the obtaining of any of these lookes to himself or any other besides Christ is guilty of these two evils Forsaking the fountain of living waters Jer. 2.13 and Digging to him self broken cisterns cisterns that can hold no water Rely we upon his intercession by him offering up our prayers and praises to God not doubting but that for his sake they shall be heard and accepted Whatsoever ye ask my father in my name saies our Saviour Joh. 16.34 Eph. 5.20 he will give it you Giving thanks to God and the Father saies St. Paul in the name of our Lord Jesus Christ Yea the Apostle gives yet a further injunction Whatsoever ye do in word or deed do all in the name of the Lord Jesus Col 3.17 1 Tim. 2.6 Dote not on Saints and Angels There is one Mediator the Man Jesus Christ. It s true say the Romanists Christ is the onely Mediator of Redemption but the Saints are mediators of intercession But hear we what St. Paul saies Rom. 8.34 Christ is set on his fathers right hand making intercession for us And St. John We have not Advocates 1 Joh. 2.2 as speaking of many but an Advocate as speaking of one Jesus Christ the righteous And Calvin doth excellently note the absurdity of this answer As if saies he Christ having finished the temporary mediation should leave the eternal mediation Quasi vero Christus mediatione temporaria perfunctus aeternam ad servos suos rejecerit Institut l. 3. c. 20. s 20. namely of intercession to his servants But say they we may well hope the better to speed in our prayers when they are presented to God in the name of Saints and Angels who are