Explication of Psalm 110, Verse 4 (2 of 3)

Explication of Psalm 110 · Verse 4 (2 of 3)

p. 417To shew you then the qualifications of this Priest. A Priest in general is ordained for men in things pertaining to God, to offer sacrifice for the obtaining of righteousnesse and remission of sinnes.

First then, Christ being a Priest, must of necessity be a Mediator and a Surety betweene parties, that he might have one unto whom, and others for whom & in whose behalfe to offer a sacrifice. Every Priest must be a mediator to stand betweene God and the people, and to intercept and beare the iniquity even of their holy things.Exod. 28.38.Exod 28:38 And unto this mediation there must concur the consent of the parties between whom it is negotiated; for a mediator is not a mediator of one. Now God giveth his consent by laying on him our iniquities, and making his soule an offering for sin, and thereby declaring himselfe to be One with us. And man gives his consent,Esay 53.6—10. Gal. 3.20.Isa 53:6Gal 3:20 when by faith hee receiveth Christ, and so becommeth not only the friend, but the Sonne of God, Ioh. 1.12.

Secondly, but every Mediator is not presently a Priest, for there is a mediation onelyonly by way of intreaty, prayer, p. 418and request, wherein men doe obtaine but not deserve or purchase remission for others; such mediators were Ioab, and the Widdow of Tekoah in the behalfe of Absalom, 2 Sam. 14. and there are mediators by way of satisfaction, as Sureties are between the creditor and the debtor; and such a mediator was Christ, not onelyonly a Mediator, but also a surety of a better covenant, Heb. 8.6. Heb. 7.22. he was not to procure remission of our sinnes by way of favor and request; but hee was set forth to declare the Righteousnesse of God, Rom. 3.25. and such a mediator betweene God and us must needs bee a Priest too; for the debt which we owed unto God was bloud. Without shedding of bloud there is no remission, Heb. ….22.

Thirdly, being such a Priest he must have a Sacrifice answerable to the debt which was owed to his Father. The debt wee owed was the forfeiture and subjection of our Soules and Bodies to the wrath of God, and the curse of the Law. God is able to destroy both Soule and Body in Hell, Matth. 10.28. It is not to bee understood onelyonly of his Absolute power but of that power which as our Iudge hee hath over us per modum Iustitiae, as we are his Prisoners, and so obnoxious to the Curses of his Law. Therefore our Priest also was to have a Soule and a Body, to pay as a surety for our Soules and Bodies. Thou shalt make his Soule an offering for sinne, Esai. 53.10. My soule is exceeding sorrowfull even unto Death, Matth. 26.38. And againe, A Body hast thou prepared mee; we are sanctified through the Offering of the Body of Iesus Christ once for all, Heb. 10.5.10. His owne selfe bare our sinnes in his owne Body on the tree, 1 Pet. 2.24. So hee was to bee Man that he might have a fit and answerable Sacrifice to offer, foreign, Thou hast fitted or prepared a Body for mee, that my Sacrifice might bee proportionable to that in the place whereof it stood. And thereby as hee is fit for passion, so also for Compassion, hee was to bee our Kinsman, and of our bloud, that hee might bee a p. 419mercifull and faithfull high Priest, Heb. 2.11.14.17. Deut. 18.15. And fit for derivation of his Righteousnesse, and transfusion of his Spirit upon us; for hee that Sanctifieth and they that are Sanctified are both of one. And as it must bee thus fitted to the sinner that it may bee a proper and suteable Sacrifice for his sinne: So must it bee perfect likewise. First, Without blemish or sinne. Such an High Priest became us who is Holy, Harmelesse, undefiled, separate from sinners, Heb. 7.26. That so hee might offer himselfe without spot unto God, and have no need of a Sacrifice for himselfe, Heb. 9.14. 1 Pet. 1.19. Secondly, without any manner of Defect, which should stand in need of supplement and contribution from some thing else, that of it selfe alone it might bee sufficient, and available to bring perfection and salvation unto men, and to leave no more conscience of sinne behinde it, Heb. 7.19.10.14.

Fourthly, as there was to bee such a Sacrifice, perfect in it selfe, and fit for the use and occasion for which it was appointed, so there must bee an Altar upon which to offer it unto the Father; for it is the Altar which Sanctifieth the offering; that is, which in regard of God giveth it acceptance, and which in regard of Man giveth it vertue, merit and value answerable to his occasions. This Sacrifice was to be sufficient for the satisfaction of God, and for the justification and reparation of Man, and both these by meanes of the Altar on which it was offered, which was the Divine Nature. Through the Eternall Spirit hee offered himselfe without spot unto God, and so by his bloud purgeth our consciences from dead workes, Heb. 9.14. For Christ as God sanctified himselfe as man, that so we through the vertue and merit of his Sacrifice might bee sanctified likewise, Iohn 17.19. Hee was to be God as well as man, Medium participationis; before hee could bee Medium reconciliationis; that so he might bee himselfe supported to undergoe and breake through the p. 420weight of sinne and the Law, and having so done might have compasse enough in his Sacrifice to satisfie the Iustice of God, and to swallow up the sinnes of the world.

Fifthly, in as much as the Vertue of the Deitie was to bee attributed truly to the Sacrifice (else it could have no value nor vertue in it) and that Sacrifice was to be his Owne Life, Soule and Body, who is the Priest to offer it, because hee was not barely a Priest but a Suretie, and so his person stood in stead of ours, to pay our debt, which was a debt of bloud, and therefore hee was to offer himselfe, Heb. 9.26. 1 Pet. 2.24. And in as much as his person must needs bee equivalent in dignity and representation to the persons of all those for whom hee mediated, and who were for his sake onelyonly delivered from suffering: for these causes necessary it was that God and man should make but one Christ, in the unity of the same infinite person, whose natures they both were, that which suffered, and that which sanctified. The humane nature was not to bee left to subsist in and for it selfe, but was to have dependence, and supportance in the person of the Sonne, and a kinde of Inexistence in him, as the graft of an apple may have in the stock of a plumb. From whence ariseth; first, the Communication of properties betweene the natures; when by reason of the unity of the person, wee attribute that to one nature which is common to the other, not by confusion or transfusion, but by Communion in one end and in one person; as when the Scriptures attribute Humane properties to the Divine Nature. The Lord of Life was slaine, Act. 3.15. God purchased the Church with his owne bloud, Act. 20.28. They crucified the Lord of Glory, 1 Cor. 2.8. Or Divine to the Humane Nature. As the Sonne of Man came downe from heaven, Ioh. 3.13. and the Sonne of Man shall ascend where hee was before, Ioh. 6.62. Or when both natures worke with their severall concurrence unto the same worke, as to walke on the waters, to rise out of the p. 421grave, &c. By which Communication of properties vertue is derived from the Altar to the Sacrifice in as much as it was the Lord of Glory which was crucified. So that his passions were in regard of the person which bare them, foreign, both Humane and Divine, because the person was foreign, God and Man. Secondly, from the unity of the person supporting the Humane Nature with the Divine, ariseth the Appliablenesse of one sacrifice unto all men. Because the Person of the Sonne is infinitely more than equivalent to the persons of all men, as one Diamond to many thousand pebbles; and because the obedience of this sacrifice was the obedience of God, and therefore cannot but have more vertue and well-pleasingnesse in it, than there can bee demerit or malignity in the sinne of man.

Now this Person in whose unity the two Natures are conjoyned, is the second person in the Holy Trinity. He was the person against whom the first sinne was principally committed, for it was an affectation of wisedome and to bee like unto God; (as the falling-sinne now is the sinne against the third person) and therefore the mercy is the more glorious that hee did undertake the expiation. By him the world was made, Col. 1.16, 17. Ioh. 1.3. and therefore being spoiled hee was pleased to new make it againe, and to bring many Sonnes unto glory, Heb. 2.10. Hee was the expresse image of his Father, Heb. 1.3. Col. 1.15. And therefore by him are wee renewed after Gods image againe, Col. 3.10. He was the Sonne of God by Nature, and therefore the mercy was againe the more glorified in his making us Sonnes by Adoption, and so joynt heirs with himselfe who was the heire of all things.

So then such an high Priest it became us to have, as should bee first an equall middle person between God and Man. In regard of God towards man an officer appointed to declare his Righteousnesse, and in regard of p. 422man towards God a suretie ready to purchase their pardon and deliverance. Secondly, such an one as should bee one with us in the fellowship of our nature, passions, infirmities and temptations, that so hee might the more readily suffer for us, who in so many things suffered with us; and one with God the Father in his Divine Nature, that so by the vertue of his sufferings and resurrection he might bee able both to satisfie his Iustice, to justifie our persons, to sanctifie our Nature, to perfume and purifie our services, to raise up our dead bodies, and to present us to his Father a glorious Church without spot or wrinkle. And both these in the Vnitie of one Person, that so by that meanes the Divine Nature might communicate vertue, merit, and acceptablenesse to the sufferings of the humane; and that the dignity of that person might countervaile the persons of all other men. And this person that person of the three, by whom the glory of the mercy should bee the more wonderfully magnified. In one word two things are requisite to our High Priest. A Grace of Vnion to make the person God and man in one Christ: and a Grace of Vnction, to fit him with such fulnesse of the Spirit, as may enable him to the performance of so great a worke, Esai. 11.2.

By all which wee should learne: First, to adore this great mysterie of God manifested in the flesh, and justified in the Spirit, the unsearchablenesse of that love, which appointed God to bee man, the Creator of the world to bee despised as a worme, for the salvation of such rebels, as might justly have been left under chaines of darknesse, and reserved to the same inevitable destruction with the Devils which fell before them. Secondly, to have alwayes before our eyes the great hatefulnesse of sinne, which no sacrifice could have expiated but the bloud of God himselfe; and the great severity and inexorablenesse of Gods Iustice against it, which no satisfaction could pacifie, no obedience compensate, but the p. 422suffering and exinanition of himselfe. O what a condition shall that man bee in, who must stand or rather everlastingly sinke and bee crushed unto the weight of that wrath against sinne, which amazed and made heavie unto death the soule of Christ himselfe? which made him who had the strength of the Deitie to support him, the fulnesse of the Spirit to sanctifie, and prepare him, the message of an Angell to comfort him, the relation of a beloved Sonne to refresh him, the voyce of his Father from heaven testifying unto him that hee was heard in what hee feared, the assurance of an ensuing glorie and victorie to encourage him (none of which shall be allowed the wicked in hell, who shall not onelyonly bee the vessels of his vengeance, but which will bee as grievous as that, the everlasting objects of his hatred and detestation) which made I say even the Sonne of God himselfe, notwithstanding all these abatements, to pray with strong Cries, and bloudy drops, and woefull conflicts of soule against the Cup of his Fathers wrath, and to shrink and decline that very worke for which onelyonly hee came into the world? Thirdly, to praise God for that great honour which hee hath conferred upon our nature in the flesh of his Sonne, which in him is anointed with more grace and glory, and filled with more vast and unmatchable perfections than all the Angels in heaven are together capable of; for though for a little while hee was made lower than the Angels for the purpose of his suffering, yet hee is now sat downe on the right hand of the Majesty on high, Angels, and Authorities, and Powers being made subject unto him, Heb. 2.6-9. 1 Pet. 3.22. Heb. 1.4-13. And for the infinite mercy which hee hath shewed to our soules, bodies, and persons in the sacrifice of his Sonne; in our reconciliation and favour with him, in the justification of our persons from the guilt of sinne, in the sanctification of our nature from the corruption of sinne, in the inheritance reserved in heaven for us, in the p. 424Communion and fellowship wee have with Christ in his merits, power, Priviledges, and heavenly likenesse. Now, saith the Apostle, wee are Sonnes, and it doth not yet appeare what wee shall bee: but wee know that when hee shall appeare, wee shall bee …ike him; for wee shall see him, as hee is, 1 Ioh. 3.2.

From these things which have been spoken of the Personall Qualifications of our High Priest, it will bee easie to finde out the third particular inquired into, touching the Acts or Offices of Christs Priesthood; or rather touching the parts of the same Action, for it is all but one. Two Acts there are wherein the execution of this office doth consist. The first, an Act of Oblation of himselfe once for all, as an adequate sacrifice, and full compensation for the sinnes of the whole world, Heb. 9.14.26. Our Debt unto God was Twofold. As we were his Creatures, so wee owed unto him a Debt of Active Obedience in doing the Duties of the whole Law, and as wee are his prisoners, so wee owed unto him a Debt of passive obedience in suffering willingly and throughly the Curses of the Law. And under this Law Christ was made, to redeeme us by his fulfilling all that righteousnesse who were under the precepts and penalties of the Law our selves.Aug. Enchirid. cap. 41. & Danaei Comment. de Mendacio, cap. 15. & Epist. 120. Greg. Nazian. Orat. 2 de filio. Chrysost. in 2 Cor. 5.2 Cor 5 Therefore the Apostle saith, hee was sinne for us; that is, a Sacrifice for sinne, to meete and intercept that wrath which was breaking out upon us, 2 Cor. 5.21. Herein was the great mercy of God seen to us that hee would not punish Sinners, though he would not spare Sinne. If hee should have resolved to have judged Sinners, wee must have perished in our owne persons, but being pleased to deale with sinne onelyonly in abstracto, and to spare the sinner, hee was contented to accept of a Sacrifice, which (under the Relation and Title of a Sacrifice) stood in his sight like the body of sinne alone by it selfe; in which respect hee is likewise said to bee made a Curse for us, Gal. 3.13. Now that which together p. 425with these things giveth the complete and ultimate formality of a Sacrifice unto the death of Christ, was his owne **Hostia si ad aras reluctata fuisset, invito Deo offerri putaba…t. Macro…. Saturn. l 3. c. 5. Imò …on nisi volentem & …elut anuentem mactabant. Plutarc. Sympos. lib. 8. cap. 8. foreign.willingnesse thereunto in that hee offered himselfe. And therefore hee is called the Lambe of God, that taketh away the sinnes of the world, because hee was dumbe, and opened not his mouth, but was obedient unto death, even the death of the Crosse, Phil. 2.8. Christs death in regard of God the Father was a necessary death; for hee had before determined that it should bee done, Act. 4.28. Thus it is written, and thus it behov'd Christ to suffer, Luk. 24.46. The Sonne of Man must bee lifted up, Ioh. 3.14. And therefore hee is said to bee a Lambe slaine from the beginning of the world, in regard of Gods Decree and preordination. But this gave it not the formality of a Sacrifice; for God the Father was not the Priest, and it is the Action of the Priest which giveth the being of a Sacrifice to that which is offered. Againe, Christs death in regard of men was violent. They slew him with wicked hands, and killed the Prince of life, Act. 2.…3.3.15. And in this sense it was no Sacrifice neither, for they wer… …ot Priests but butchers of Christ. Thirdly, his death in regard of himselfe was **Quia voluit, quando voluit, quomodo voluit. Aug. de trin. l. 4. cap. 13. Passiones animi & corporis dispensationis voluntate sive ulla necessitate suscepit. lib. 83. Quaest. cap. 80. Spiritum cum verbo sponte dimisit praevento carnisic… officio. Ter…. Apol. cap. 21.voluntarie. I lay down my life, no man taketh it from mee, but I lay it downe of my selfe. I have power to lay it downe, and I have power to take it againe, Ioh. 10.17, 18. And this oblation, and willing obedience, or rendring himselfe to God is that which gives being to a Sacrifice. Hee was delivered by God, Act. 2.23. Hee was delivered by Iudas and the Iewes, Matth. 27.2. Act. 3.13. and hee was yeelded and given up by himselfe, Gal. 2.20. Eph. 5.25.**De Traditione Christi factâ ae Patre & a Fi…io, à Iuda & Iudaeis, vide (ex Augustino) Lumbard. 3. Sent. Dist. 20. C. D. In regard of God it was Iustice and mercy, Ioh. 3.16, 17. Rom. 3.25. In regard of man it was murther, and crueltie, Act. 7.52. In regard of Christ it was obedience and humility, Phil. 2.8. And that voluntary act of his was that which made it a Sacrifice. Hee gave himselfe for us, an offering and a Sacrifice to God for a sweete smelling savor, Eph. 5.2. p. 426**Non conditionis necessitate sed miserationis voluntate. Aug. in Psal. 78. vid. Parker. de Descensu, lib. 3. Num. 116.Ps 78His death did not grow out of the condition of his nature, neither was it inflicted on him by reason of an excesse of strength in those that executed it, (for he was the Lord of glory) but onelyonly out of mercy towards men, out of obedience towards God, and out of power in himselfe. For omnis Christi infirmitas fuit ex potestate. By his power hee assumed those infirmities which the oeconomic and dispensation of his Priesthood on the earth required; and by the same power hee laid them aside againe, when that service was ended. And this I say was that which made it a Sacrifice. As martyrdome, when men lay down their lives for the profession of the truth, and the service of the Church, is called a Sacrifice, Phil. 2.17.

If it bee here objected that Christs death was against his owne will, for hee exceedingly feared it, Heb. 5.7. and prayed earnestly against it, as a thing contrary to his will, Matth. 26.39. To this I answer, that all this doth not hinder but commend his willingnesse and obedience. Consider him in private as a Man, of the same naturall affections, desires, and abhor…encies with other men, and consider the cup as it was calix amaritu…s, a very bitter cup, and so hee most justly feared and declined it, as knowing that it would bee a most woefull and a heavy combate which hee was entring upon: but consider him in his publike Relation, as a mediator, a surety, a mercifull and faithfull high Priest, and so hee most willingly and obediently submitted unto it. And this willingnesse ratione officii was much the greater, because ratione naturae, his will could not but shrinke from it. It is easie to bee willing in such a service as is suteable to our naturall condition and affections, but when nature shall necessarily shrinke, sweate, startle, and stand amazed at a service, then not to repent, nor decline, nor fling off the burden, but with submission of heart to lie downe under it, this is of all other the **See Hooker lib. 5. Num. 48. Field of the Church. lib. 5. cap. 18. Between these diverse desires, no Repugnancie but a Subordination. Filius Dei qui dixit & facta sunt, Mandavit & creata sunt omnia: secundum hoc quod Fil…us …ominis temperat sententiam, &c. Hiero. Ep. 70.2. lib. 2. advers. Pelagium.greatest obedience. It was the voyce of nature, and the presentation of the just, and implanted p. 427desires of the flesh, to say Transeat, let it passe from me. It was the retractation of mercy and duty to say, Glorifie thy selfe. What-ever my nature desires, what-ever my will declines, what-ever becomes of me, yet still glorifie thy selfe and save thy Church. If it cannot otherwise bee, than by my drinking this bitter Cup, Thy will bee done.

The second Act in the worke of Christs Priesthood is the act of Application, or virtuall continuation of this Sacrifice to the end of the world; and that is in the Intercession of Christ; unto which there is prerequired a power and prevalency over all his enemies, to breake through the guilt of sinne, the Curse of the Law, and the chaines of death, with which it was impossible that hee should bee held. The vision which Moses had of the burning bush, was an excellent resemblance of the Sacrifice of Christ. The Bush noted the Sacrifice▪ the fire, the suffering; the continuance and prevailing of the bush against the fire, the victorie of Christ and breaking through all those sufferings, which would utterly have devoured any other man. And this power of Christ was shewed in his Resurrection, wherein hee was declared to bee the Sonne of God with power, Rom. 1.4. and in his ascension when hee led all his Enemies captive, Eph. 4.8. and in his sitting at the right hand of God, farre above all principalities and powers, Eph. 1.19, 20. All which did make way to the presenting of his Sacrifice before the mercy-seate, which is the consummation thereof, and without which hee had not been a Priest. Wee have such an high Priest, saith the Apostle, as is set downe on the right hand of the Majesty in the heavens, for if hee were on earth hee should not bee a Priest, seeing that there are Priests which offer gifts according to the Law, Heb. 8.1.4. It was the same continued action, whereby the Priest did offer without the Holy place, and did then bring the bloud into the holiest of all, Heb. 13.11. For the reason why it was shed was to present it to the mercy-seate, and to shew it unto p. 428the Lord there. So Christs act or office was not ended, nor fit to denominate him a complete Priest, till hee did enter with bloud, and present his offering in the holiest of all not made with hands, Heb. 9.24. And therefore he had not been a Priest if hee should have continued on the earth, for there was another Priesthood there, which was not to give place but upon the accomplishment of his; for the whole figure was to passe away when the whole truth was come. Now Christs Oblation was the foreign, the Truth prefigured in the Priests Sacrificing of the Beast, and his entrance into heaven was the Truth prefigured in the Priests carrying of the bloud into the holiest of all. And therefore both these were to bee accomplished, before the Leviticall Priesthood did give place.

Here then it will bee needfull for the more full unfolding of the Priesthood of Christ to open the Doctrine of his Intercession at the right hand of his Father. The Apostle calleth it the Appearing of Christ for us, Heb. 9.24. which is verbum forense, an expression borrowed from the custome of humane courts; for as in them when the plaintiffe or defendant is called, their A…turnie appeareth in their name and behalfe; so when we are summoned by the justice of God to defend our selves against those exceptions and complaints, which it preferreth against us, wee have an Advocate with the Father, even Iesus Christ the righteous, who standeth out, and appeareth for us, 1 Ioh. 2.2. As the high Priest went into the sanctuary with the names of the twelve Tribes upon his breast: so Christ entred into the holiest of all with our persons, and in our behalfe, in which respect the Apostle saith that he was Apprehended of Christ, Phil. 3.12. and that we doe sit together in heavenly places with him, Eph. 2.6. Merit, and Efficacie are the two things which set forth the vertue of Christs Sacrifice by which hee hath reconciled us to his Father. The Merit of Christ, being a Redundant merit, and having in it a plentifull redemption, p. 429and a sufficient salvation, hath in it two things: First, there is foreign, an expiation, or satisfaction by way of price. Secondly, there is foreign, an Inheritance by way of purchase, and acquisition, Eph. 1.14. Hee was made of a woman, made under the Law, for two ends, foreign, and foreign; that hee might redeeme us from the curse under which wee lay, and that hee might purchase for us the inheritance which we had forfeited before; for so by adoption in that place I understand in a complexed and generall sense every good thing which belongs unto us in the right of our sonship with Christ, and that is the Inheritance of glory, Rom. 8.17.23. Now all this effected by the obedience of Christs death; for in that was the act of impetration or procurement, consisting in the treaty betweene God and Christ. But there is yet further required an execution, a reall effectualnesse, and actuall application of these to us. As it must bee in regard of God a satisfaction and a purchase, so it must bee likewise in regard of us an actuall redemption and inheritance. And this is done by the intercession of Christ, which is the commemoration, or rather continuation of his Sacrifice. He offered it but once, and yet hee is a Priest for ever, because the Sacrifice once offered doth for ever remaine before the mercy-seate. Thus as in many of the Legall Oblations there was first mactatio, and then Ostensio: First, the beast was slaine on the Altar, and then the bloud was together with incense brought before the mercy-seate, Levit. 16.11-15. So Christ was first slasn…, and then by his owne bloud hee entred into the holy place, Heb. 9.12.10.12. That was done on the earth without the gate, this in heaven, Heb. 13.11, 12. That the Sacrifice or obtaining of redemption, this the Application, or conferring of redemption. The Sacrifice consisted in the Death of Christ alone, the application thereof is grounded upon Christs death as its merit, but effected by the Life of Christ as its immediate cause. His death did obtaine, p. 430his life did conferre redemption upon us. And therefore in the Scriptures our justification and salvation are attributed to the Life of Christ. Hee was delivered for our offences, and Rose againe for our justification, Rom. 4.25. If Christ bee not raised your faith is vaine, you are yet in your sinnes, 1 Cor. 15.17. Hee shall convince the world of righteousnesse, because I goe to my Father, Ioh. 16.10. Because I live you shall live also, Ioh. 14.19. If wee bee dead with Christ, wee beleeve that wee shall also live with him, Rom. 6.8. Being made perfect, or consecrated for ever, he became the Author of eternall salvation unto all them that obey him, Heb. 5.8.7.28. Hee is able perfectly to save, because hee ever liveth, Heb. 7.25. Wee were reconciled in his death; but had he there rested, we could never have been acquitted nor entred in, for hee was to bee our forerunner. And therefore the Apostle addeth a foreign, a much more to the Life of Christ. Much more being reconciled shall wee bee saved by his life, Rom. 5.10. Not in point of merit, but onelyonly of efficacy for us; as in buying Land, the laying downe of the price giveth a man a meritorious interest, but the delivering of the deeds, the resigning of the propertie, the yeelding up of the possession giveth a man an actuall interest in that which hee hath purchased: so the death of Christ deserveth, but the intercession and life of Christ applieth salvation unto us. It was not barely Christs dying, but his Dying victoriously, so that it was impossible for death to hold him, Act. 2.24. which was the ground of our salvation. Hee could not justifie us, till hee was declared to bee justified himselfe; therefore the Apostle saith, that he was Iustified by the Spirit, 1 Tim. 3.16. Namely by that Spirit, which quickned him, Rom. 1.4.8.11. 1 Pet. 3.18. When Christ offered himselfe a Sacrifice for sinne, hee was numbred amongst transgressors, Mark. 15.28. Hee bare our sinnes along with him on the tree, and so died under the wrongs of men, and under the wrath of God, in p. 431both respects as a guilty person; but when hee was quickned by the Spirit of holinesse, he then threw off the sinnes of the world from his shoulder, and made it appeare that hee was a righteous person, and that his righteousnesse was the righteousnesse of the world. So then our faith and hope was begun in Christs death, but was finished in his life, he was the Author of it, by enduring the crosse, and hee was the finisher of it, by sitting downe on the right hand of the throne of God, Heb. 12.2. The Apostle summes up all together. It is God that justifieth, who is hee that condemneth? It is Christ that died, yea rather that is risen againe, who is even at the right hand of God, who also maketh intercession for us, Rom. 8.33, 34.

Now then to shew more distinctly the nature and excellencie of Christs Intercession: It consisteth in these particulars: First, his appearance, or the presenting of his person in our nature and in his owne, as a publick person, a mediator, a sponsor and a pledge for us; as Iuda was both a mediator to request, and a suretie to engage himselfe to beare the blame for ever with his Father for his brother Benjamin, Gen. 43.8, 9. And Paul for Onesimus, a Mediator, I beseech thee for my Sonne Onesimus, Phil. v. 9, 10. And a sponsor, If hee hath wronged thee, or oweth the ought, put that on mine account, I will repay it, v. 18, 19. So Christ is both a mediator and surety for us, Heb. 7.22.8.6.

Secondly, the presenting of his merits as a publike satisfaction for the debt of sinne, and as a publike price for the purchase of Glo…y; for the Iustice of God was not to be intreated or pacified without a satisfaction; and therefore where Christ is called an Advocate, hee is called a Propitiation too, 1 Ioh. 2.2. Because hee doth not intercede for us, but in the right and vertue of the price which hee payed. For the Lord spared not his Sonne, but delivered him up for us all, Rom. 8.32. Hee dealt in the full rigour of his Iustice with him.

p. 432Thirdly, in the name of his person, and for the vigour and vertue of his merits, there is a presenting of his Desires, his will, his request, and interpellation for us, and so applying both unto us. Father, I will that they also whom thou hast given mee, be with me where I am, &c. Ioh. 17.24.

Fourthly, to all this doth answere the consent of the Father, in whose bosome hee is, who heareth him alwayes, Ioh. 11.42. And in whom he is well pleased, Math. 17.5. Who called him to this office of being as it were Master of Requests in the behalfe of his Church, and promised to heare him in his petitions,Aelian. var. Hist. lib. 5. cap. 19. Aelian. lib. 13. cap. 24. foreign.— Iustin. Martyr. Quaest. & Respons. ad Orthodox. Ask of mee, and I will give thee, &c. Psal. 2.8. Thus as once when Aeschylus, the Tragedian was accused in Ar…opago for impiety, his brother Amynias stood out as his Advocate, using no other plea but this, hee opened his garments and shewed them cubitum sine manu, how hee had lost his hand in the service of the state, and so vindicated his brother: or as Zaleucus, when hee put out one of his owne eyes for his Sonne who had been deprehended in adulterie, delivered him from halfe the punishment which himselfe had decreed against that sinne: or, to come neerer, as when the hand steales, if the back bee scourged, the tongue may, in matters that are not capitall, intercede for a dismission: so Christ when hee suffered for us (which hee might more justly doe than any one man can for another, because hee was by divine preordination, and command, and by his owne power, more Lord of his owne life, than any other man is of his, Ioh. 10.18. 1 Cor. 6.19.) may justly in the vertue of those his sufferings intercede in our behalfe for all that, which those his sufferings did deserve, either for the expiation of sinne, or for the purchase of salvation. In which sense the Apostle saith, that the bloud of Christ is a speaking or interceding Bloud, Heb. 12.24.

By all which wee may observe the impiety of the Popish p. 433Doctrine, which distinguisheth between Mediators of Redemption, and Mediatores of Intercession, affirming that though the Saints are not redeemers of the world, yet they are (as the courtiers of heaven) Mediators of Intercession for us, and so may bee sought unto by us. To which I answer, that wee must distinguish of interceding, or praying for another. There is one private, and another publike, (which some learned men have observed in Christs owne Prayers:) or praying out of Charitie, Cameron. de Eccl. pag 122.and out of Iustice or Office: or thirdly, praying out of Humilitie, with feare and trembling, or out of Authoritie, which is not properly Prayer, (for Prayer in its strictest sense is a proposing of requests for things unmerited, which wee expect ex vi promissi out of Gods gratious promise, and not ex vi pretii, out of any price or purchase;) but the presenting of the will and good pleasure of Christ to his Father, that hee may thereunto put his seale and consent, the desiring of a thing so, as that hee hath withall a right joyntly of bestowing it, who doth desire it. That the Saints in heaven, and the blessed Angels doe pray for the State of the Church militant, as well as rejoyce at their conversion, in as much as charity remaineth after this life, seemeth to bee granted by Cyprian, Cyprian. Epist. 1. Hieron. lib. adversus Vigilantium.and Hierom, neither know I any danger in so affirming if rightly understood. But if so, they doe it onelyonly ex charitate ut fratres, not ex officio ut mediatores. Out of a habit of charity to the generall condition of the Church (for it reacheth not to particular men) not out of an office of mediation, as if they were set up for publike persons, appointed not onelyonly to pray for the Church in generall, but to present the prayers of particular men to God in their behalfe. To bee such a mediator belongs onelyonly to Christ, because True intercession (as it is a publike, and authoritative act) is founded upon the satisfactory merits of the person interceding. Hee cannot bee a right Advocate, who is not a propitiation too. And therefore the p. 434Papists are faine to venture so farre as to affirme that the intercession of the Saints with God for us is grounded upon the vertue of their owne merits.Oramus Sanctos ut intercedant pro nobis; id est, ut merita eorum nobis suffragentur. P. Lumb. lib. 4. distinct. 45. Wee pray the Saints to intercede for us, that is, that wee may enjoy the suffrage of their merits. But this is a very wicked Doctrine. First, because it shareth the Glory of Christ, and communicateth it to others. Secondly, because it communicateth Gods worship to others. Thirdly, because under pretence of modesty and humility; it bringeth in a cursed boldnesse to denie the faith, and driveth children from their Father unto servants, expressely therein gainsaying the Apostle, who biddeth us make our requests knowne to God, Phil. 4.6. And assureth us that by Christ wee have boldnesse so to doe, Heb. 10.19. and free accesse allowed us by the Spirit,See Dr. Vshers Answer to the Iesuits chalenge, Chap. of Prayer to Saints, Pag. 411. and the quotations out of Hales, & Biel there. Eph. 2.18. whereas one chiefe reason of turning to the Saints and Angels is because sinfull men must not dare to present themselves or their services unto God in their owne persons, but by the helpe of those Saints that are in more favour with God, and with whom they may bee bolder.

Now from this Doctrine of Christs intercession many and great are the benefits which come unto the Church of God. As first, our fellowship with the Father and his Sonne; I pray for these, that as thou Father art in mee and I in thee, they also may bee one in us, Ioh. 17.21. Secondly, the gift of the Holy Ghost, I will pray the Father, and hee shall give you another comforter, that hee may abide with you for ever, even the Spirit of truth, Ioh. 14.16, 17. all the comforts, and workings of the Spirit in our hearts, which wee enjoy are fruits of the intercession of Christ. Thirdly, protection against all our spirituall enemies. Who is he that condemneth? it is Christ that died, yea rather that is risen againe, who is even at the right hand of God, who also maketh intercession for us, Rom. 8.34. I pray that thou wouldst keepe them from the evill, Ioh. 17.15. But are not the faithfull subject to evils, corruptions, p. 435and temptations still? how then is that part of the intercession of Christ made good unto us? for understanding hereof wee must know that the intercession of Christ is available to a faithfull man presently; but yet in a manner suteable and convenient to the present estate and condition of the Church, so that there may bee left roome for another life, and therefore wee must not conceive all presently done. As the Sunne shineth on the Moone by leasurely degrees, till shee come to her full light; or as if the King grant a pardon to bee drawen; though the grant bee of the whole thing at once, yet it cannot bee written and sealed but word after word, and line after line, and action after action: so the grant of our holinesse is made unto Christ at first, but in the execution thereof, there is line upon line precept upon precept, here a little, and there a little; such an order by Christ observed in the distribution of his Spirit and grace, as is most suteable to a life of faith, and to the hope wee have of a better Kingdome. I have prayed for thee that thy faith faile not, saith Christ unto Peter, yet wee see it did shake and totter, non rogavit ut ne deficeret, sed ut ne prorsus deficeret, the Prayer was not that there might be no failing at all, but that it might not utterly, and totally faile.

Fourthly, the assurance of our sitting in heavenly places. His sitting in heavenly places hath raised us up together and made sit with him, Eph. 2.6. First, because he sitteth there in our flesh. Secondly, because hee sitteth there in our behalfe. Thirdly, because hee sitteth there as our Center, Col. 3.1, 2. And so is neere unto us, natura, officio & spiritu, by the unity of the same nature with us; by the quality of his office or Sponsorship for us; and by the Communion and fellowship of his Spirit.

Fifthly, Strength against our sins: for from his Priesthood in heaven, which is his Intercession; the Apostle inferres the writing of the Law in our hearts, Hebr. 8.4.6.9, 10.

p. 436Sixthly, the sanctification of our services: of which the Leviticall Priests were a type, who were to beare the iniquity of the holy things of the children of Israel, that they might be accepted, Exod. 28.38. He is the Angell of the Covenant, who hath a golden Censer, to offer up the prayers of the Saints, Revel. 8.3. There is a three-fold evill in man; First, an Evill of state or condition under the guilt of sinne. Secondly, an Evill of nature, under the corruption of sinne, and under the indisposition and ineptitude of all our faculties unto good. Thirdly, an Evill in all our services, by the adherencie of sin, for that which toucheth an uncleane thing, is made uncleane, and the best wine mixed with water, will lose much of its strength and native spirits. Now Christ by his righteousnesse and merits justifieth our persons from the guilt of sinne; and by his grace and Spirit doth in measure purifie our faculties, and cure them of that corruption of sin which cleaves unto them. And lastly, by his incense and intercession doth cleanse our services, from the noysomenesse and adherencie of sinne, so that in them the Lord smelleth a sweet savour; and so the Apostle calleth the contributions of the Saints towards his necessities, an odour of a sweet smell, a sacrifice acceptable, and well pleasing unto God, Phil. 4.18. Gen. 8.21. And this is a benefit which runneth through the whole life of a Christian; all the ordinary workes of our calling (being parts of our service unto God, for in them we worke as servants to the same Master) are unto us sanctified, and to the Father made acceptable by the intercession of his Sonne, who hath made us Priests, to offer all our sacrifices with acceptance upon this Altar, Revel. 1.6. 1 Pet. 2.5. Esay …56.7.

Seventhly, the Inward interpellation of the soule it selfe for it selfe, which is, as it were, the eccho of Christs intercession in our hearts: The Spirit maketh intercession for us with groanes which cannot be uttered, Rom. 8.26. p. 437The same Spirit groaneth in us, and more fully and distinctly by Christ prayeth for us. These things I speake in the world, saith our Saviour, that they might have my joy fulfilled in themselves, Ioh. 17.13. that is, as I conceive, I have made this prayer in the world, and left a record and patterne of it in the Church, that they feeling the same heavenly desires kindled in their owne hearts, may bee comforted in the workings of that Spirit of prayer in them, which testifieth to their soules the qualitie of that intercession which I shall make for them in heaven.

Eighthly, Patience and unweariednesse in Gods service: Let us runne with patience the race that is set before us, looking unto Jesus the Authour and finisher of our faith, who for the joy that was set before him, endured the Crosse, despising the shame, and is sate downe at the right hand of the Throne of God, Heb. 12.1, 2, 3.

Lastly, Confidence in our approches to the throne of Grace: Seeing then that we have a great high Priest that is passed into the heavens, Iesus the Sonne of God, let us hold fast our profession, and come boldly unto the throne of Grace, Heb. 4.14.—16. And againe, This man after hee had offered one Sacrifice for sinnes for ever, sate downe on the right hand of God, from hence-forth expecting till his enemies be made his foot-stoole: from whence the Apostle inferreth, Having therefore boldnesse to enter into the Holiest by the bloud of Iesus; and having an high Priest over the house of God, Let us draw neere with a true heart, in full assurance of faith, &c. Heb. 10.12—23.

And all these things are certaine to us in the vertue of this Intercession of Christ: First, because the Father heareth him, and answereth him, Ioh. 11.42.12.28. and appointed him to this office, Heb. 5.4, 5. Secondly, because the Father loveth us; I say not unto you that I will pray the Father for you, for the Father himselfe loveth you, because you have loved me, &c. Ioh. 16.26, 27. Thirdly, because p. 438as Christ hath a Prayer to intercede for us, so hath hee also a Power to conferre that upon us for which he intercedeth. I will pray the Father, and he shall give you another Comforter, Ioh. 14.16. If I goe not away, the Comforter will not come unto you, but if I depart, I will send him unto you, Ioh. 16.7. That which Christ by his prayer obtained for us, by his power hee conferreth upon us; and therefore in the Psalme he is said to Receive gifts for men, noting the fruit of his intercession, Psal. 68.18. and in the Apostle, to give gifts unto men, noting the power and fulnesse of his person, Ephes. 4.8. Having received of the Father the promise of the Holy Ghost, he hath shed forth this which you now see and heare, Act. 2.33. Thus great, and thus certaine are the benefits which come unto the Church from the Intercession of Christ.

The fourth thing inquired into about the Priesthood of Christ, was, what is the Vertue, and fruits thereof, and they may be all comprized in two general words: there is Solutio de…its ▪ the paiment of our debt, and Redundantia meriti, an overplus, and redundancie of merit. Satisfaction, whereby we are redeemed from under the Law; and an Acquisition, or purchase of an inheritance and priviledges for us. The obedience of Christ hath a double relation in it, there is, first, Ratio legalis justitiae, the relation of a legall righteousnesse; as it beares exact and compleat conformitie to the Law, will, and decree of his Father. Secondly, there is ratio superlegalis meriti, the relation of a merit over and beyond the Law; for though it were nostrum debitum, that which we did necessarily owe, yet it was su…m indebitum, that which of himselfe he was not bound unto, but by voluntary susception, and covenant with his Father, for it was the bloud and obedience of God himselfe.

Here then first is to be considered his payment of that debt which we did owe unto God, in which respect he is said to Beare our sinnes. To beare sinne, is to have the p. 439burden of the guilt of sin and malediction of the Law to lye upon a man; so it is said, he that troubleth you, shall beare his judgement, Gal. 5.10. The sonne shall not beare the iniquity of the father, neither shal the father beare the iniquity of the sonne; the wickednesse of the wicked shal be upon him, Ezek. 18.20. So wrath is said to Abide on a man, Ioh. 3.36. and sin is said to be retained, or held in its place, Ioh. 20.23. So Christ is said to beare our sinnes in his body on the tree, 1 Pet. 2.24. Esay 53.4.6. and by so bearing them, hee tooke them off from us, cancel'd the obligations of the Law against us, and did all whatsoever was requisite to satisfie an offended Justice, for hee fulfilled the Law, which was our debt of service. It becommeth us to fulfill all righteousnesse, Matth. 3.15. and he endured the Crosse, and curse, the bloudy agonie, and ignominie of that death which was the debt of suffering, Heb. 12.2. and the covenant betweene him and his Father was, that all that, should be done by him as our Head and surety, and so he was to taste death for every man, Heb. 2.9. Rom. 5.8. **Notani qui de l…gum relaxatione scripserunt, eas esse optimas relaxationes, quibus annexa est commutatio sive compensatio, Grot▪ de satisfact. Christi, cap. 5.So there is a Commutation allowed, that he should be in our stead, as it were, foreign, his soule a sacrifice, and his life a price, and his death a conquest of ours, and therefore is called foreign, 1 Tim. 2.6. A price or ransome for all those in whose place he was made sin, and a curse, 2 Cor. 5.21. Gal. 3.13. Though he had not any Demerit or proper guilt of sinne upon him, which is a Deserving of punishment (for that ever growes out of sin either personally inherent, or at least naturally imputed, by reason that he to whom it is accounted, was seminally and naturally contained in the loines of him from whom it is on him derived) yet he had the guilt of sin so far as it notes an obligation and subjection unto punishment, as hee was our surety, and so in sensu forensi, in the sight of Gods court of justice, one with us, who had deserved punishment, imputed unto him.

p. 440The fruit which redounds to us hereby, is the expiation or remission of our sinnes by the imputing of his righteousnesse unto us. This is my bloud of the new Testament which is shed for many for the remission of sins, Mat. 26.28. In whom we have redemption through his bloud, the forgivenesse of sinnes, according to the riches of his glory, Ephes. 1.7. Heb. 8.12. And this must needs be a wonderfull mercy, to have so many thousand talents forgiven us, such an infinite weight taken off from our consciences, the penaltie and curse of so many sinnes removed from us: our naturall condition is to be an heire of everlasting vengeance, the object of Gods hatred and firy indignation, exiles from the presence of his glory, vessels fit and full of misery, written within and without with curses, to be miserable, to be all over miserable, to be without strength in our selves, to be without pity from other, to be without hope from God, to be without end of cursednesse; this is the condition of a sinner, and from all this doth the mercy of God deliver us.

The manner whereby the satisfaction of Christ becomes profitable unto us, unto the remission of sinne and righteousnesse, is by Imputation, Rom. 4.3.5.8.5.19. No man is able to stand before Gods justice, for hee is a consuming fire, Heb. 12.29. No flesh can be righteous if he enter into judgement. He is of purer eyes than to behold iniquity, Hab. 1.13. for his eyes are not eyes of flesh, Iob 10.4. Now all the world is guilty before God, and commeth short of his glory, foreign, it lieth in mischiefe, 1 Ioh. 5.19. and therefore must be justified by a forren righteousnesse, and that equall to the justice offended, which is the righteousnesse of God unto us gratiously imputed. Wee are justified freely by his grace, through the …edemption that is in Jesus Christ, Rom. 3.19—24.

To open this point of Iustification by imputed righteousnesse: We must note that two things are pre-required p. 441to denominate a man a righteous man. First, there must be extant a righteousnesse which is apt and able to justifie. Secondly, there must be a right and propriety to it, wherby it commeth to passe that it doth actually justifie. We must then first inquire what the righteousnesse is whereby a man may be justified. Righteousnesse consisteth in a relation of rectitude and conformitie. God made man upright, but they have sought out many inventions, and turned into many crooked diverticles of their owne, Eccles. 7.29. Deut. 32.5. A wicked man loveth crooked wayes, to wander up and downe in his owne course, Ier. 31.22. Hos. 4.16. whereas a righteous man loveth strait wayes, Heb. 12.13. Psal. 5.8. because righteousnesse consisteth in rectitude: and this presupposeth some Rule, unto which this conformitie must referre. The primitive and originall prototype, or Rule of holinesse, is the righteousnesse of God himselfe, so farre-forth as his Image is communicable to the creature, or at least so farre forth as it was at the first implanted in man: Be yee perfect, as your father which is in heaven is perfect, Matth. 5.48. It is not meant of his infinite perfection, (for it was the sin of Adam to aime at being as God, in absolutenesse and independent excellencie) but of that perfection of his, which is in the Word, set forth unto us for an Image and patterne whereunto to conforme our selves. Therefore the secondary rule of righteousnesse, or rather the same rule unto us revealed, is the Law of God written in his Word, in the which Gods holinesse, so farre as it is our example, exhibiteth it selfe to the soule, as the Sun doth communicate its light thorow the beame which conveyes it. Now in the Law there are two things; one principall, Obedience; the other secondary, Malediction, upon supposition of disobedience: Cursed is every one that continueth not in all things which are written in the booke of the Law to doe them, Gal. 3.10. So then, upon supposition of the sinne of man, two things are required p. 442unto Iustification, the expiation of sin, by suffering the curse, and the fulfilling of righteousnesse de novo, againe. Man created might have beene justified by obedience onelyonly, but man lapsed cannot otherwise appeare righteous in Gods sight, but by a double obedience, the one passive, for the satisfaction of his vindicative justice, as wee are his prisoners; the other active, in proportion to his remunerative justice, as we are his creatures.

But besides this that there must be a r…ghteousnesse extant, there is required in the person to be justified or denominated thereby a propriety thereunto, that it may be His righteousnesse, Ier. 33.16. Now there may be a two-fold proprietie to righteousnesse, according to a two-fold manner of unitie. (Vnitas enim praestantis est fundamentum proprietatis ad officium praestitum) First, there is a personall and individuall unity, whereby a man is unus in se, one in and by himselfe, and so hath proprietie to a dutie performed, because it is performed in his owne person, and by himselfe alone. Secondly, there is a common unity, whereby a man is unus cum alio, one with another, or whereby many are unum in aliquo primo, one in and with some other thing which is the fountaine and originall of them all. And this is the ground of Righteousnesse imputed; for in the Law a man is justified by performing intire obedience in his owne person, for the Law requireth righteousnesse to be performed by a created and implanted strength, and doth not put, suppose, or indulge any common principle thereof out of a mans selfe: Therefore legall righteousnesse is most properly called Our owne righteousnesse, and is set in opposition to the righteousnesse of God, or that which is by grace imputed, Rom. 10.3. Phil. 3.8, 9. Wee see then that in this matter of imputation either of sinne or righteousnesse, for the cleering of God from any injustice or partiality in his proceedings, there must ever bee some unity or other betweene the parties, he whose fact is imputed, p. 443and the other to whom it is imputed: It would be prodigious and against reason to conceive that the fall of Angels should be imputed unto men, becau…e men had no unity in condition either of nature, or covenant with the Angels, as we have in both with Adam.

This common unity is two-fold, either naturall, as betweene us and Adam, in whom we were seminally contained, and originally represented; for otherwise than in and with Adam there could at the beginning be no covenant made with mankinde, which should ex aequo reach unto all particular persons in all ages and places of the world: Or Voluntary, as betweene a man and his suretie, who, in conspectu fori, are but as one person. And this must be mutuall, the one party undertaking to doe for the other, and the other yeelding and consenting thereunto; as betweene us and Christ, for Christ voluntarily undertooke for us, and we by the Spirit of Christ are perswaded and made willing to consent, and by faith to cast our sins upon Christ, and to lay hold on him. And besides the will of the parties who are, the one by default, the other by compassion and suretiship engaged in the debt; there is required the will and consent of the Iudge, to whom the debt is due, and to whom it belongeth in the right of his jurisdiction, to appoint such a forme of proceeding for the recovery of his right, as may stand best with the honour of his person, and the satisfaction of his justice, who if he would, might in rigour have refused any surety, and have exacted the whole debt of those very persons by whose onelyonly default it grew. And thus it comes to passe that by grace we have fellowship with the second Adam, as by nature with the first, 1 Cor. 15.45—48. So then betweene Christ and us there must be an unity, or else there can be no imputation. And therefore it is that we are said to be justified by faith, and that faith is imputed for righteousnesse, Rom. 4.5. not the foreign credere, the act of beleeving, p. 444as if that were, in se, accounted righteousnesse, as it is a worke proceeding from us by grace; because it is Vinculum and instrumentum unionis, the bond of union betweene us and Christ, and by that meanes makes way to the imputation of Christs righteousnesse unto us. Therefore we are said to be buried, and crucified in and with Christ, by the vertue of faith concorporating Christ and a Christian together, and communicating the fellowship of his sufferings and resurrection, Rom. 6.6. Gal. 6.14. Ephes. 3.17. Phil. 3.10. If I be lifted up, saith our Saviour, I will draw all men after me; crucem conscendit, & me illuc adduxit, when Christ hanged on the crosse, we in a sort were there too. As in Adam we were all in Paradise, by a naturall and seminall vertue; so in Christ by a spiritual vertue, wherby in due time faith was to be begotten in us, and so we to have an actuall being of grace from him, as after our reall existence we have an actuall being of nature from Adam. Thus wee see that Christ did for us fulfill all righteousnesse, by his passive meriting and making satisfaction unto the remission of sinnes. By his active, covering our inabilities, and doing that in perfection for us, which we could not doe for our selves. First, he suffered our punishment, he was wounded for our transgression, he was bruised for our iniquities, the chastisement of our peace was upon him, and with his stripes we are healed, Esay 53.5. If it be here objected, that an innocent person ought not to suffer for a nocent, for guilt is inseparable from sinne; The son shall not beare the iniquitie of his father, neither shall the father beare the iniquitie of the sonne, the soule that sinneth the same shall die, Ezek. 18.20. For the cleering of this objection, we must note that there is a two-fold manner of guilt (as I before touched) either such as growes out of sinne inherent, which is the deserving of punishment, as it is in us: or such as growes out of sinne imputed, and that not by reason of union naturall, as the guilt of Adams sinne is p. 445imputed unto us (which manner of imputation is likewise funda…entum demeriti, and causeth us to deserve punishment) but voluntary by way of vadimony and susception. And so guilt is onelyonly a free and willing obnoxiousnesse unto that punishment which another hath deserved. Amongst sinfull men it is true that the sonne shall not beare the punishment of the fathers sinne: first, because he is altogether personally distinct. Secondly, because he is not appointed so to doe, as Christ was, Ioh. 10.18. Thirdly, because hee is not able to beare them, so as to take them off from his father as Christ did ours: He was himselfe able to stand under our punishment without sinking, and was able by suffering them, to take them off from us, because his person was answerable in dignitie, and therefore (by the grace of God, and the act of his Divine jurisdiction in ordering the way to his owne satisfaction) equivalent in justice unto all ours. Fourthly, because he hath alreadie too many of his owne to beare. But yet, if the wil of the son goe along with the father in…sinning, it is not strange, nor unusuall for him to suffer for his fathers and his owne sin together, as for the continuation of the same offence; because, though hee doe not will the punishment, (as Christ did ours) yet imitating and continuing the sin, there is Volitum in causa, for the punishment too.

Now for an answer and resolution of the question,Vid. Grot. de satisfactione Christi, cap. 4, 5. whether an innocent person may suffer for a nocent, wee must note first that God out of his Dominion over all things, may cast paines upon an innocent person, as it is manifest he did upon Christ: And what ground of complaint could any creature have against God, if he should have created it in fire, and made the place of its habitation the instrument of its paine? Doe not wee our selves without cruelty upon many occasions put creatures that have not offended us unto paine?

Secondly, it is not universally against equity for one p. 446to suffer the punishment of anothers sinne: we see the infants of Sodome,Tertul con…r. Marcio… l…b. 2. cap. 15. Babylon, Aegypt, of Corah, Dathan, and Abiram, were involved in the punishment of those sinnes of which themselves were not guilty: The Lord reserveth to himselfe the punishment of the fathers on the children, hee punished the sinnes of three hundred and ninety yeares all together,Lumbard l…b. 2 distinct 33. Ezek. 4.2.5. Cham committed the sinne, and yet Canaan was cursed for it. Gen. 9.22.25. The sinne was Gehezies alone, and yet the leprosie cleaved not to him onelyonly but to his posterity.Aquin. 22ae. qua…. 108. art. 4. 2 King. 5.27. The sinne of crucifying Christ was the Jewes in that age alone,Coquaeus in Aug. Civ▪ Dei, lib. 1…. cap 1. num. 1. and yet wrath is come upon them to the uttermost even unto this day. Matth. 27.25. 1 Thes. 2.16. Achan trespassed alone, but he perished not alone but his sonnes,Danaeꝰ in Aug. Enchirid. c. 46. and his daughters, and all that he had with him. Iosh. 7.24. 1 King. 21.21. Iudg. 9.56. 1 King. 2.33. Ierem. 22.30.

Thirdly, the equity hereof in the case of Christ doth herein plainely appeare, when all parties are glorified, and all parties are willing and well pleased, there is no injury done unto any: and in this, the case is so; first, All parties are glorified, the Father is glorified in the obedience of his Sonne. I have both glorified my name, and I will glorifie it againe, Ioh. 12.27, 28. I have glorified thee on earth, I have finished the worke which thou gavest me to doe, Ioh. 17.4. The Sonne is glorified, Thou madest him a little lower than the Angels, and crownedst him with glory and honour, Heb. 2.7. Ioh. 17.5. and the sinner is glorified, I will that where I am they may be also, that they may behold my glory, &c. Ioh. 17.24. secondly, All parties are willing; first, the Father is willing, for by his Ordination he appointed Christ to it, Act. 4.27, 28. by his love and tender Compassion he bestowed Christ upon us, Ioh. 3.16. by his Divine Acceptation hee rested well pleased in it, Matth. 17.5. in one word by his wonderfull Wisedome he fitted it to the manifestation p. 447of his glory and mercy, to the reconciliation of him and his creature, and to the exaltation of his Sonne: secondly, the Sonne is willing, hee chearfully submitted unto it, Heb. 10.9. and freely loved us and gave himselfe unto us, Gal. 2.20. thirdly, the sinner is willing, and accepteth and relieth upon it, as wee have seene at large before in the third verse, so that there can bee no injury done to any party, where all are willing, and where all are glorified.

Fourthly, that an innocent person may thus in Iustice and equity suffer for a nocent, there is required (besides these acts of ordination in the supreme, of submission in the surety, and of consent in the delinquent) first, an intimate and neere conjunction in him that suffereth with those that should have suffered. Severall unions and conjunctions there are, as Politike between the members and subjects in a state, and **Navicula in qua erat Iudas turhabatur, unde & Petrus, qui erat fi…mus meritis suis, turbabatur ali…nis Ambros. in Luc. 5. foreign. Hesiod. D…lirant r…ges, plectuntur Achivi.Luke 5thus is a commonwealth universally sinfull, a few righteous men may as parts of that sinfull society be justly subject to those temporary evils which the sinnes of the society have contracted, and the people may justly suffer for the sinnes of the Princes, 2 Sam. 24.17. and hee for theirs, 1 Sam. 12.25. secondly, Naturall, as betweene parents and children, so the Lord visited the sinnes of Dathan upon his little ones, Numb. 16.27.33. thirdly, Mysticall as betweene man and wife, so the Lord punished the sinnes of Amaziah the priest of Bethel by giving over his wife unto whoredome, Amos 7.17. and wee see in many cases the husband is liable to be charged and censured for the exorbitancies of his wife; fourthly, Stipulatory and by consent, as in the case of fidejussores or obsides, who are punished for the sinnes of others whom they represent, and in whose place they stand as a caution and muniment against injuries which might be feared, as we see in the parable of the prisoner committed to the custody of another person, 1 King. 20.39-42. fifthly, Possessory p. 448as betweene a man and his goods, and so wee finde that a man was to offer no beast for a sinne offering but that which was his owne, Levit. 5.6, 7. Now in all these respects there was in some manner conjunction betweene us and Christ, He conversed amongst men, and was a member of that Tribe and society amongst whom he lived, and therefore was together with them under that Romane yoke which was then upon the people, and in that relation paid tribute unto Caesar: hee had the nature and seed of man and so was subject to all humane and naturall infirmities without sinne: Hee was mystically married unto his Church, and therefore was answerable for the debts and misdemeanours of the Church. He entred into covenant, and became suretie for man, and therefore was liable to mans engagements. Lastly, hee became the possession, in some sort, of his Church: whence it is that we are said to receive him, and to have him, 1 Ioh. 5.12. not by way of Dominion (for so we are his, 1 Cor. 6.19.) but by way of communion and propriety; and therefore though wee cannot offer him up unto God in sacrifice for our sinnes, yet we may in our faith and prayers shew him unto his Father, and hold him up as our owne armour and fence against the wrath of God, Rom. 13.14.

Secondly, there is required in the innocent person suffering, that he have a free and full dominion over that from which hee parteth, in his suffering for another. As in suretiship, a man hath free dominion over his money, and therefore in that respect he may engage himselfe to pay another mans debt; but he hath not a free dominion over himselfe or his owne life, and therefore he may not part with a member of his owne in commutation for anothers, (as Zaleucus did for his sonne) nor be foreign, to lay downe his owne life for the delivering of another from death, except in such cases as the Word of God limiteth and alloweth. But Christ was Lord of his owne p. 449life, and had therefore power to lay it downe and to take it up. And this power he had (though he were in all points subject to the Law as we are) not solely by vertue of the hypostaticall union, which did not for the time exempt him from any of the obligations of the Law, but by vertue of a particular command, constitution, and designation to that service of laying downe his life. This commandement have I received of my Father, Ioh. 10.18.

Lastly, it is required that this Power be ample enough to breake thorow the sufferings he undertaketh, and to re-assume his life, and former condition againe. I have power to lay it downe, and I have power to take it up. So then the summe of all is this; by the most just, wise, and mercifull will of God, by his owne most obedient and voluntary susception, Christ Jesus, being one with us in a manifold and most secret union, and having full power to lay downe, and to take up his life againe by speciall command and allowance of his Father given him, did most justly, without injury to himselfe, or dishonour to, or injustice in his Father, suffer the punishment of their sinnes, with whom he had so neere an union, and who could not themselves have suffred them with obedience in their owne persons, or with so much glory to Gods justice, mercy and wisdome.

If it be here againe objected, that sin in the Scripture is said to be pardoned, which seems contrary to this payment and satisfaction. To answer this, wee must note, first, that in the rigour of the Law, N…xa seq…itur caput, the delinquent himselfe is in person to suffer the penaltie denounced, for the Law is, In the day that Thou eatest thou shalt dye; and the soule that sinneth it shall die. Every man shall beare his owne burthen, Gal. 6.5. So that the Law, as it stands in its owne rigour, doth not admit of any commutation, or substitution of one for another. Secondly, therefore, that another person suffering p. 450may procure a discharge to the person guilty, and be valide to free him, the will, consent and mercy of him to whom the infliction of the punishment belongeth must concurre, and his over-ruling power must dispence, though not with the substance of the Lawes demands, yet with the manner of execution, and with that rigour, which bindes wrath peremptorily upon the head onelyonly of him that hath deserved it. So then wee see both these things doe sweetly concurre; first, a precedent satisfaction by paying the debt; and yet secondly, a true pardon and remission thereof to that partie which should have paid it, and out of mercy towards him, a dispencing with the rigor of that Law, which in strictnesse would not admit any other to pay it for him.