A Treatise of the Covenant of Grace, Treatise · Chapter 3

A Treatise of the Covenant of Grace · Treatise · Chapter 3

p. 264CHAP. III. How Christ hath fulfilled the office of Mediatour, or how he is the Mediatour of the New Testament.

IN the fulneſſe of time, the eternall Sonne of God, took unto him our nature, and became God and Man in one perſon, that he might be an equall middle perſon between God and man. The neceſſity of a Mediatour appeares in this, that man is guilty, and God true and righteous; If man had continued in his integrity, he had ſtood in no need of an expiation: if God had been unrighteous in the paſſages of mans ſinne, there had been due unto him no juſt debt of ſatisfaction. But ſeeing man created good but mutable, did willingly and by voluntary choice tranſgreſſe that Law, under the precepts whereof he was moſt juſtly created, and unto the malediction whereof he was as neceſſarily and righteouſly ſubject if he tranſgreſſed: and God was purpoſed not to ſuffer ſinne to paſſe utterly unrevenged, becauſe of his great hatred thereunto, and of his truth and the Law which he had eſtabliſhed againſt it: of neceſſity either God muſt execute the ſeverity of his Law, whereby the creature ſhould everlaſtingly looſe the fruition of him, and he ſhould likewiſe looſe the ſervice and voluntary ſubjection of his creature, or ſome courſe or other muſt be found out to tranſlate this mans ſinnes on anothers perſon, who may be able to beare them, and to intereſt this mans perſon in that others righteouſneſſe, which may be able to cover him. Of neceſſity a Mediatour muſt be found out to ſtand between God and man, who muſt have one unto whom, and others for whom and in whoſe behalfe, and ſomewhat wherewith to make ſatisfaction to offended juſtice: In regard of God towards man he muſt be an officer to declare his righteouſneſſe, and in regard of man toward God a ſurety ready to procure pardon and deliverance, not by favour or requeſt, but by way of ſatisfaction. He muſt be one with us in the fellowſhip of our nature, paſſions, infirmities p. 265and temptations, that ſo he 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 be able both to ſatisfie juſtice, to juſtifie our perſons, to ſanctifie our nature, to purifie and perfume our ſervices, to raiſe our dead bodies, and to preſent us to his Father a glorious Church without ſpot or wrinkle. He muſt be man pure and undefiled; man, that he might ſuffer, it being no way fit that one having no communion with another, ſhould make ſatisfaction by ſuffering for anothers fault: Man pure and undefiled, otherwiſe he could not have ſatisfied for himſelf, much leſſe for them that had ſo grievouſly offended. He muſt be man, that he might have compaſſion on them that come unto God through him: and pure and undefiled, that his Sacrifice being pure and without ſpot, might be acceptable and pleaſing to provoked juſtice. He muſt be God that he might beare the weight of Gods wrath without ſinking under it, be the King and Head of the Church, defend his people againſt the enemies of their Salvation, ſend forth his Spirit into the hearts of his redeemed, and receive from them ſuch divine worſhip as was due to ſo great and gracious a Saviour. He muſt be man, our neere kinſman, that he might have right of redemption, be a mercifull and faithfull high Prieſt, in all things like unto his brethren. He muſt be God, that by his death he might overcome death, and him that had the power of death, that is, the devill, free us from the guilt of ſinne, and curſe of the Law, and preſerve his redeemed unto his everlaſting Kingdome. He muſt be God and man in one perſon, and ſo of a middle condition between God and us, in that both the natures of God and man doe concurre and are conjoyned in his perſon, that he might joyne God and man in a firme and ſtable Covenant of friendſhip and reconciliation: and be the root, fountaine and beginning of ſupernaturall and ſpirituall being, in whom the whole nat… of mankind ſhould be found in a more eminent ſort then it was in Adam. The horrour of ſinne was ſo grievous, the curſe of the Law ſo terrible, the price of redemption ſo great, that a mee… creature could not take away the one, or pay the other: and that man might not fall away as he had done under the former Covenant, our Mediatour, who was the foundation of this new Covenant, did aſſume our humane nature unto his divine perſon. Therefore p. 266the eternall Sonne of God, being ordained of the Father to this office of Mediatorſhip, that he might intercede between God and man, and joyne God and man in one, did aſſume our nature into the unity of his perſon, and was born of a woman, that he might ſave and call ſinners, and redeeme them who were under the Law,Gal. 4. 4.Gal 4:4 and ſhut up under the curſe of the Law.

The ſecond perſon in Trinity, the Son of God by nature, the Image of the Father, by whom all things were made, was made man, that he might renew what was diſordered by ſinne, and make us the ſonnes of God by grace and adoption, who were by nature the children of wrath, it being fit our redemption ſhould be wrought by the Sonne, and ſealed by the holy Spirit. For whereas a double miſſion was neceſſary, the one to reconcile, the other to give gifts to reconciled friends: the Father being of none, ſent his Sonne, the firſt proceeding perſon to take our nature and make ſatisfaction: the Father and the Sonne both ſend the Spirit, the ſecond proceeding perſon, to ſeale up them that Chriſt hath redeemed by his bloud. And who was fitter to become the Sonne of man, then he that was by nature the Sonne of God? who could be fitter to make us the Sonnes of God by grace and adoption, then he that was the Sonne of God by nature? who fitter to repaire the Image of God decayed in us, then he by whom at firſt man was made after the Image of God? Thus Chriſt was a fit and equall middle perſon, conjoyned by the bands of friendly ſociety, and peaceable agreement with both the parties, God and men, that he might be a Mediatour of reconciliation and peace betweene God and man. He tooke unto him the ſanctified nature of man, that therein he might draw neere unto men, and be the root of them that are ſanctified; and retained the nature of God, that ſo he might not depart from God.

Here it is queſtioned, according to which nature Chriſt is Mediatour, whether as man only, or as God and man. That he is a Mediatour according to the concurrence of both natures in the unity of his perſon, it is confeſſed by all; for if he were not both God and man, he could not mediate between God and man: but whether he be a Mediatour according to both natures concurring in the worke of Mediation, there be ſome that make queſtion, Our reſolution is, that Chriſt is Mediatour according to both natures, p. 267the humane nature doing that which pertained to the humanity,Bellar. de Chriſt. lib. 5. cap. 7. § Poteſt tamen. and the divine nature that which pertained to the divinity, but the humane and divine both concurring to produce one act or work of Mediatorſhip. As the divine and humane nature concurre to make one Chriſt, ſo the acts of the divine and humanePlura principia ad operationem unam poſsunt concurrere. Lun. ibid. cap. 7. not. 1. nature, diſtinct in vertue and operation, by co-operation concurre to make up the ſame work of Mediation. Some of the works of Chriſt the Mediatour, were the works of his humanity in reſpect of the thing done, and had their efficacy, dignity and value from his divinity, in that they were the works of him that had the divinity dwelling bodily in him: and ſome the works of his divinity, the humane nature concurring only inſtrumentally, as the remitting of ſins, the giving of the Spirit, the raiſing of the dead, and ſuch like. The works of Miniſtery, the Sonne of GodI…n. cont. 2. l. 5. cap. 5. not. 29. performed them in the nature of man. It was the Sonne of God and Lord of life, that died for us on the Croſſe, but it was the nature of man, not of God wherein he died. The works of Authority and power were all performed by the divine nature, yet not without an inſtrumentall concurrence of the nature of man. Chriſt ſuffered as man, but the divine nature did ſupport and ſuſtaine the humane. He died as man, as God he overcame death, conquered, and roſe againe: as man he was made an offering for our ſins, the worth and value of the Sacrifice was from the divinity. The two natures in Chriſt be diſtinct in their eſſence andI…n. Paral. lib. 3. in cap. 9. Hebr. properties, and ſo in their operations, that we muſt not imagine one action of both natures: but as the natures be united in one perſon, ſo the operations concurre to make up one work of a Mediatour. Many chiefe, neceſſary and eſſentiall acts concerning ourIun. animad. in Bell. contr. 2. l. 5. ca. 3. not. 9▪ reconciliation with God, are from the Deity of Chriſt as from the next, proper, immediate and formall beginning. The Incarnation of Chriſt is from the Deity, which did aſſume the humanity, which when it was not, could not aſſume it ſelfe. The manifeſtation of God was a work truly divine, from the humanity of Chriſt as an inſtrument, from the Deity as the true cauſe. Chriſt asJoh. 1. 18. Matt. 11. 27.John 1:18Matt 11:27 man teacheth as an inſtrument, and Chriſt the Word teacheth as Mediatour: for he is not only Mediatour, who ſupplyeth the roome of an inſtrument: but the Deity did move the humanity as his inſtrument, that is, perſonally united, and not as anothers.Joh. 10. 18.John 10:18 To lay down his life paſſively belongs to the fleſh, to lay down p. 268his life or ſoule actively to the word. The reſurrection of Chriſt isIun. ibid. cap. 6. not. 1. Rom. 8. 34, and 4 25. Rom. 1. 4. Mar. 2. 10. Joh. 15. 26. and 16. 7.Rom 8:34Rom 4:25Rom 1:4Mark 2:10John 15:26John 16:7 an eſſentiall part of our Redemption: but Chriſt roſe not by the propriety of his fleſh, but by the power of his Deity. Chriſt as Mediatour performed many divine acts: but the humanity alone cannot be the beginning of a divine act: as Chriſt as Mediatour hath authority to forgive ſins, to ſend the holy Spirit not meritoriouſly alone, as Bellarmine diſtinguiſheth, but efficiently, to conjoyne us unto God, and bring us to ſalvation. Chriſt as Mediatour is the King and Head of his Church, which dignity and officeMeritum Me…ation… eſt, & Mediatio perſonae. cannot agree to him that is meere man. For the Head is to give influence of ſence and motion unto the body, and Chriſt gives ſupernaturall ſence and motion unto his myſticall body, and that both by way of efficiency, and by way of diſpoſition, fitting us that an impreſſion of grace may be made upon us. He prepareth and fitteth men to the receipt of grace by the acts of his humanity,A t…ta quidem Trinitate datur Spiritu…: ſed ad perſonam Mediatoris haec actio terminatur quoad foreign. in which he ſuffered death, and dying ſatisfied Gods wrath, removed all matter of diſlike, procured the favour and acceptation of God, and ſo made men fit to receive the grace of God, and to enjoy his favour. He imparteth and conferreth grace, by the operation and working of his divine nature, it being the proper worke of God to enlighten the underſtandings of men, and to ſoften their hearts.

If it be alleadged, that there is nothing that one perſon of the Trinity doth towards the creatures, but they all doe it, and conſequently, that thoſe things which Chriſt did in his divine nature, pertained not to the office of a Mediatour, being common to all the Perſons.

The anſwer is, though the action be the ſame, and the worke done by them, yet they differ in the manner of doing it. For the Father doth all things authoritativè, and the Son ſubauthoritativè, as the Schoole-men ſpeake; that is, the Father, as he from whom, and of whom are all things; the Son as he by whom are all things, not as …y an inſtrument, but a principall efficient. And in this ſort to quicken, give life, and to impart the Spirit of Sanctification to whom he pleaſeth, eſpecially with a kind of concurring of the humane nature meriting, deſiring, and inſtrumentally aſſiſting, is proper to the Son of God, manifeſted in our fleſh, and not common to the whole Trinity. As the ſecond perſon in Trinity did aſſume our nature, and not the Father or the holy Ghoſt: p. 269and as Chriſt is the Head of the Church, not the Father or the holy Spirit: ſo he doth give life and ſence to the body, and not the whole Trinity. If the ſpeciall Offices of Chriſt be conſidered ſeverally, much more if all of them be conſidered joyntly, it will evidently appeare, that both natures muſt neceſſarily concurre in the formall execution of them. For he cannot worthily performe the office of the chiefe Doctor of the whole Church, and heavenly Prophet, nor execute the office of an eternall high Prieſt, that is, offer a Sacrifice truly propitiatory, daily heare the prayers of all his people, and preſent them before God; nor exerciſe kingly power and authority in heaven and earth, who worketh to the forme of meere humanitie, or onelyonly as he is man: When in thoſe offices there muſt be a divine excellencie and efficacie.

The end of perſonall union is the adminiſtration of his office;Qualis ſubſtantia perſonae, t… li… & operatie, & qualis operatio, talis ſubſtantia. and the perſonall union of two natures in Chriſt had not been neceſſary, unleſſe both had concurred as a formall beginning to that worke. For every agent neceſſarily worketh according to and by its forme; whence it followeth, either that the perſon of the Mediatour doth not conſiſt of two natures, or both natures of Chriſt, as proper formes, doe neceſſarily concurre to the proper works of a Mediatour, becauſe the proper operations muſt be conjoyned in one worke of a Mediatour, as both natures are joyned and united in one perſon. There is one God, ſaith the Apoſtle, and one 1 Tim. 2. 5, 6.1 Tim 2:51 Tim 2:6Mediatour between God and man, the man Christ Jeſus: adding the man Chriſt, to ſhew that in him were both natures, that is, he was God and man in one perſon, and ſo a fit middle perſon or Mediatour. And man may be taken perſonally, not naturally, it being moſt uſuall to name the whole perſon of Chriſt from either1 Cor. 2, ….1 Cor 2 nature: as he is called the Lord of glory, when his perſon is underſtood. And ſo in this place, the man Chriſt, that is, that perſon,Ia…. animad. in Bell. contr. l. 5. 6. 3. not. 11, 12. who hath that nature by which he is truly called man: and of that appellation there may be divers weighty reaſons more, amongſt the reſt this, that the Apoſtle would encourage us to put our truſt and confidence in him as being our elder brother. By voluntary diſpenſation Chriſt is Mediatour as God incarnate, and not by nature as God. And according to that diſpenſation ChriſtJoh. 17. 3, and: 14. 1. 1 Joh. 2, 1, 2.John 17:3John 14:11 John 2:11 John 2:2 is Mediatour to the Father, who is perſonally called God ſometimes in this reſpect, and diſtinguiſhed from Chriſt as Mediatour: p. 270and Chriſt is our Advocate to the Father, but never repreſented in Scripture praying to the Son or holy Spirit, but the Father only: which diſpenſation is carefully to be obſerved, from which we muſt not depart upon any vain ſpeculation, which humane curioſity might ſuggeſt.

A Mediatour muſt be a middle perſon, equally diſtant, and equally drawing nigh to both parties betwixt whom he doth mediate.Bellarm. de Chriſt l. 5. c. 2. §. Praeter…a. Ille ſolus eſt verè medius inter Deum & hominem, cum utriuſq, naturam habeat. And thus Chriſt God incarnate is a fit middle perſon, for he draws as neare to the Father as God, as to us as man, and is as farre diſtant from God as he is man, as he is from us as God: and he comes as neare to the Father, as he departeth from us: and comes as neare to us, as he doth to the Father.

But Chriſt as a juſt man is not ſo a middle perſon, for he comes not ſo nigh to the Father as juſt, as he doth to us as man; nor is ſo farre diſtant from us as juſt, as he comes nigh to us as man. Then as Mediatour he ſhould be joyned to the Father in will only, but in nature diſ-joyned: and be diſtant from man not in nature, but in quality only: then ſhould he be Mediatour, not as ſubſtantially one with the Father, but only as he is united to him in will.

If it be alleadged, that if Chriſt be Mediatour as God incarnate, then he is Mediatour to himſelfe, becauſe he is God, and then alſo he ſhould differ from himſelfe, becauſe a Mediatour is a middle perſon.

We anſwer, it is not neceſſary a thing ſhould differ from theIun. ibid. cap. 5. not. 1, 3, 5, 15. extreames according to all that in reſpect whereof it is of a middle condition, but it is ſufficient if it differ in ſome thing from one, and in ſome thing from another, as is before explained. So the Son of God incarnate by voluntary diſpenſation differeth not only from the Father and the holy Ghoſt, but from himſelfe as God only: ſcil. as man he differeth from himſelfe as God, and as God from himſelfe as man. The whole Trinity being offended with us for ſin, was to be pacified, but the Scripture teacheth, Chriſt was our Mediatour to the Father: and we muſt ſilence our conceits, and learne of God what to believe. And aſſuredly if the Father be reconciled, the whole Trinity is reconciled. And further it may be added, that he who according to abſolute eſſence or nature is the partie offended, may according to voluntary diſpenſation ſuſtaine the perſon and doe the office of a Mediatour: and ſo p. 271Chriſt was primarily a Mediatour to the Father for us, and by conſequence and ſecundarily to the whole Trinity, and ſo to himſelfe as God.

It is further objected, if Chriſt be Mediator according to his divine nature, then all three perſons in Trinity be Mediatours: but this is a meere deceit: for the divine nature is taken eſſentially for the divine nature common to Father, Son and holy Ghoſt: or perſonally for the divine eſſence conſidered diſtinctly in the Father, Son and holy Ghoſt: In the latter ſence we ſay, Chriſt according to his divine nature is our Mediator, as he was incarnate, and did aſſume our nature unto his divine perſon, and not the Father or the holy Ghoſt.

But then (it will be ſaid) he was inferiour to the Father: In office it is true, by voluntary diſpenſation he is inferiour, but in natureIun. ibid. not. 13. he is equall to the Father: and nothing hinders but one equall to another in nature, may by voluntary and free choice under-takePhil, 2. 6, 7. an office of inferiority. Being in the forme of God, he humbled himſelfe. The Scripture teacheth expreſſely, that God the FatherJoh. 1. 18. & 3. 16. & 3. 13. Rom. 5. 8. Epheſ. 1. 7. Col. 1. 14. 1 Joh. 1. 7. & …. 1. & 4. 10. Act. 20. 28.John 1:18John 3:16John 3:13Rom 5:8Eph 1:7Col 1:141 John 1:71 John 1:11 John 4:10Acts 20:28 gave his only begotten Son to death for us: and the only begotten or proper Son of God according to both natures, and in both ſtates is ſaid to adminiſter his office, the property of either nature obſerved: as alſo the only begotten Son of God is ſaid to deſcend from heaven to earth for our ſakes, and to ſuffer death for us, and to have done and ſuffered other ſuch things: and that by the bloud of his Son we are reconciled to God the Father.

This office of Mediation Chriſt hath performed. Firſt, as the great Doctour of his Church by revealing unto us the way to life, even1 Cor. 2. 7, 8, 9.1 Cor 2:71 Cor 2:81 Cor 2:9 the laſt, full, and perfect will of God concerning mans ſalvation; the wiſdome of God in a myſterie, even the hidden wiſdom which God ordained before the world, unto our glory, which none of the Princes of this world knew: Such things as eye hath not ſeen, eare hath not heard, or ever entred into the heart of man to conceive: Such as the naturall inquirie of Angels could neverMat. 11. 27. Joh. 1. 1….Matt 11:27John 1:1 have diſcovered. No man knoweth the Father but the Sonne, and he to whom the Sonne hath revealed him. No man hath ſeen God at any time, the only begotten Sonne which is in the boſome of the Father, he hath declared him. He only it is that openeth the boſome of his Father, that is, who revealeth the ſecret and myſterious counſels, and the tender and compaſſionate affections of his Father unto the world. He is ſaid to be a teacher ſent fromJoh. 3. 2.John 3:2 p. 272God, and to be the Lord which ſpeaketh from heaven, and the doctrine which he taught an heavenly doctrine, even great Salvation. The woman of Samaria could ſay, I know when the Meſſiah cometh, he will tell us all things: And our Saviour profeſſethHeb. 12. 25. Joh. 3. 12. Heb. 2. 3. Joh. 4. 25. Joh. 15. 15,Heb 12:25John 3:12Heb 2John 15:15 to his diſciples, All things that I have heard of my Father, I have made known unto you.

And in this the new Covenant is lifted up above former expreſſions of the ſame Covenant for ſubſtance. For God who in ſundry times, and in divers manners ſpake in times paſt unto the Fathers Heb. 1. 1. ver. 3.Heb 1:1by the Prophets, hath in theſe laſt daies ſpoken unto us by his Sonne: who is the brightneſſe of his glory, and the expreſſe Image of his perſon; that is, he in whom the glory and Majeſty of the Father,Col. 1. 15.Col 1:15 otherwiſe inviſible and inconſpicuous, doth ſhew forth it ſelfe, and that which is hid in the Father as in a ring, is manifeſted, as on the ſeale. And as God is manifeſted in Chriſt, ſo was he manifeſted and made knowne by Chriſt. In Chriſt are hidCol. 1. 3. Epheſ. 3. 9, 10.Col 1:3Eph 3:9Eph 3:10 all the treaſures of wiſdome, and he hath made knowne the manifold wiſdome of God. The diſcovery of miſery and ſin is that which ſweetens mercy, and gaines it eſteem: and therefore as the mercy of God was plentifully unfolded, ſo was the Law laid open, and ſin diſcovered by our Saviour more fully then it had been in the old Teſtament, that as ſin abounded, mercy might abound much more. And where the maladie appeares hideous and deſperate, there is need that we be well acquainted with the ſoveraigne remedie, and hence as the doore of the Law and curſe is caſt quite open, that men might throughly know themſelves, ſo Chriſt in his perſon, natures, office and benefits is lively deciphered, that when men feele themſelves loſt in themſelves, they might runne unto him for righteouſneſſe, grace, life and ſalvation.

Secondly, Chriſt hath ſatisfied offended juſtice, and anſwered whatſoever the Law had againſt us. The word ſatisfaction the Scripture hath not, but the thing ſignified thereby is plainly noted by the phraſes of Redemption, Expiation, Reconciliation, and many ſuch like every where in Scripture. Juſtice did releaſe the debtour, or the puniſhment of the perſon offending: but would not ſimply releaſe the puniſhment of the offence, or pardon the fault without ſatisfaction. If then the guilty be ſpared, the ſurety muſt ſuffer puniſhment.

p. 273It is here queſtioned, whether God could not pardon ſin without ſatisfaction, or ſatisfaction be abſolutely neceſſary, the decree and pleaſure of God ſo to have it excepted.

Many ſound, orthodox and learned Divines hold the affirmative,Martin. de perſ. Chriſti lib. 1. Sect. ex mundi redemp…. p. 154, 155. becauſe juſtice is eſſentiall to God, and it is a righteous thing with God to render tribulation to them that afflict, and that every tranſgreſſion receive a juſt recompence, 2 Theſſ. 1. 6. Heb. 2. 2. Rom. 1. 32. Exod. 34. 7. And if recompence be juſt, it is injuſtice to let ſin goe unpuniſhed. The Lord teſtifieth, that he that juſtifieth the wicked is an abhomination to his highneſſe: and he will not doe what he abhorreth in others, Prov. 17. 15. Iſa. 5. 23. God cannot but love his Image, and ſo he cannot but hate the corruption of it, and ſeverely puniſh that which is diſſentanie from it. This ſeemes to be engraven in the heart of man by nature, that God is juſt, and that ſin cannot be done away without ſatisfaction: and hence come thoſe many fond devices amongſt the HeathenLex non eſt aliquid internum in Deo, aut ipſa Dei voluntas, ſed voluntatis quidameffectus. Lactant. de … Dei, cap. 19. Index peccatis veniam dare n… poteſt, quia voluntati ſervit alienae. Deus autem poteſt, quia eſt legis ſuae ipſe diſceptator & judex, quam cum poneret, non uti… ademit ſibi omnem poteſtatem, ſed habet ignoſcendi licentiam. Senec. Occidere contra Legem nemo non poteſt, ſervare nemo pr… ter te. to pacifie offended juſtice: they were ignorant of the true God, and how his wrath and diſpleaſure was to be appeaſed: but aſſured of this, that he was offended by ſin, and that without ſatisfaction the ſin could not be expiated or done away. For theſe and ſuch like reaſons many have thought, that it is abſolutely repugnant to divine juſtice to pardon ſin without ſatiſfaction.

Others and thoſe learned and orthodox are of opinion, that the neceſſity of ſatisfaction depends upon the will and pleaſure of God, and that God by his abſolute power, ſalva juſtitia, might have pardoned ſin without ſatisfaction. For God might out of his abſolute ſoveraignty not have puniſhed Adams ſin, both becauſe it was againſt himſelfe, not others to whom he is tied to doe juſtice: and eſpecially, for that the demonſtration of his revenging juſtice ſpringeth not from the neceſſity of his nature, but from his voluntary diſpoſition, as well as the giving life perpetuall, to obedience for a certaine ſpace performed. For with-draw that voluntary Covenant, who doubteth, but that had the creature kept his innocency a thouſand yeares, God was free to have annihilated him? Alſo God is able were he pleaſed to ſhew his power to turne it to his glory, which mens impotency not attaining, being alſo forbidden by the Law of their Superiour, maketh them that they cannot alwaies with juſtice forgive, even that wherein themſelves p. 274are treſpaſſed. If God of his abſolute power cannot pardon ſin without ſatisfaction, then not to puniſh ſin is ſimply a thing impoſſible, or God in ſo doing ſhould be deficient or inconformable to the rule of his will: but to let goe ſin unpuniſhed is ſimply the omiſſion of a divine act (the decree of God excepted) not deficient or inconformable to any rule of Gods will, but rather a peculiar exerciſe of divine mercy. What abſolutely God can will, that he can juſtly will: otherwiſe it might be that God can will a thing which is injuſt, or that he can will injuſtly. But it was poſſible for God to will to let ſin goe unpuniſhed, it is not abſolutely repugnant to his divine nature ſo to will.

If God cannot pardon ſin without ſatisfaction,Hae rationes tum demum locum obtinerent, ſi ita De… putaretur agere ex neceſſitate naturae, ut ſolo naturae impetu, citra omnem intellectum, & voluntatis actum, ageret, veluti ignis calefacit ex neceſſitate naturae. Windel. de mundo Sect. 2. c. 2. Lex agendi neceſſitas 1. naturae 2. congruentiae. Illa per quam agens ita agit, ut per naturam non poſſit non agere, eſt que vel ſine cognitione, vel cum cognitione. Iſta per quam agens non poteſt non congruenter ſuae naturae agere. then it is neceſſary that he puniſh ſin by abſolute neceſſity, or ſin preſuppoſed, it is of abſolute neceſſity that it be puniſhed; but it is not of abſolute neceſſity that ſin be puniſhed, for then God ſhould puniſh it alwaies in one manner, and as much as he can, as naturall agents worke: whereas we ſee by experience, that God doth differently puniſh the ſins of men in this life, the leſſer offendors moſt, the greater leaſt many times, ever ſo as their puniſhments might be increaſed. Neither can it be ſaid, that the greatneſſe of puniſhment in this life, doth leſſen their puniſhment in the life to come; for the puniſhments of the life to come being eternall, can carry no proportion with the puniſhments of this life. Then it was of abſolute neceſſity that Chriſt ſhould ſuffer ſo many ſtripes and no more, be forſaken juſt ſo long and no longer, continue in his agony ſo many houres and neither more nor leſſe.Sciendum eſt, non ſequi injuſtum ex quavis negatione juſti, etiam poſi…is …iſdem circumſtantij…. Non eſt perpetuum ut id quod juſtè fiat, non niſi injuſtè omittatur. The bounty of God to reward obedience is eſſentiall as well as juſtice to puniſh iniquity: and if God puniſh iniquity by abſolute and naturall neceſſity, of neceſſity he muſt reward obedience: if he puniſh iniquity without divine conſtitution, he muſt reward obedience in the ſame manner. God may inflict a more mild puniſhment then ſin deſerveth, therefore at leaſt he may leave ſome degree of ſin unpuniſhed: as alſo, it is lawfull for God to men equall in ſin, to grant pardon to one, to puniſh another according to his deſerts. To give reward above merit is not contrary to juſtice, if p. 275it be given of our owne: nor to puniſh mercifully, and leſſe then the fault deſerveth, if it be a fault committed againſt our ſelves. And it ſeemes as much repugnant to juſticeSunt quaedam Dei proprietates quarum exercitium, tum quoad actum, tum quoad tempu… & modum actus, imo etiam quoad objecti determinationem, pendet a libera ipſus voluntate. Ex promiſſione jus aliquod acquiritur ei cui facta eſt promiſſio: at comminatione apertius dun…axat declaratur meritum poenae in peccante, & jus puniendi in comminante. Cum bonitas & miſericordia Dei non minus proprietas ej… ſit, quam juſtitia: ac quamquam ex miſericordia non …giſſet, ſed puniiſſet univerſos, minimè eo mutabilis, vel etiam immiſericors potuerit dici: ſimiliter, ne que extra decreti conſiderationem, mutabilem vel injuſtum dici potuiſſe, quanquam ignoviſſet univerſis citra illam ſatisfactionem. Quod is qui deliquit paenam meretur, eo que punibilis eſt, hoc ex ipſa peccati & peccatoris ad ſuperiorem relatione neceſsariò ſequitur & propriè naturale, ut vero puniatur quivis peccator poena tali quae culpae respondeat, non eſt neceſſarium ſimpliciter & univerſaliter, ne que propriè naturale: ſed naturae ſatis conveniens. Chamier. panſtrat. Tom. 2. l. 5. c. 1…. Parker de deſc. l. 3. Sect. 56. Wotton de Reconcil l. 1 c 4. V…ſſ. reſponſ. ad Iud. Ravenſperg. cap. 28. Iſa. 53. 10. Pſal. 40. 8. Joh. 5. 19, 30.Isa 53:10Ps 40:8John 5:19John 5:30 to accept a ſurety, as to pardon the puniſhment; eſpecially that the Son of God, the party offended, ſhould take upon him our nature, and make ſatisfaction for us. And if God by abſolute neceſſity muſt puniſh ſin as it deſerveth, then it is ſimply impoſſible to renew the ſinner by repentance, or to annihilate him, becauſe then he doth not bear what puniſhmēt his ſin doth call for from the hand of juſtice. Juſtice is eſſentiall to God, ſo is mercy, bounty, liberality: but God ſheweth mercy to whom he will & doth good to whom he will freely, not by abſolute neceſſity: only God hath obliged himſelfe by righteouſneſſe of fidelity, that is by promiſes and threatnings, which muſt be fulfilled, to doe this or that. Sin though it hath an outward diſagreement, ſuch as may be in a creature from the Creator: yet it hath no inward poſitive repugnancy or contrariancy to Gods nature, ſuch as is betwixt fire and water: for then ſhould the divine nature inwardly in it ſelfe be worſe for the being of ſin, and ſhould neceſſarily nill it. Sin is diſpleaſing unto God, he cannot approve it as good in it ſelfe, but it is one thing to be diſpleaſed with, or hate ſin, another to puniſh it of abſolute and naturall neceſſity; as it is one thing to approve obedience, another to reward it of neceſſity, It is moſt true, that God doth not only hate, but puniſh all ſin, but that he doth, not by naturall neceſſity, but by naturall congruity, which may ſtand with the moſt free will of God, determining to manifeſt his juſtice, for the manifeſtation whereof the puniſhment of ſin was neceſſary. The hatred of ſin and puniſhment thereof are joyned together as a free cauſe and effect, not as a neceſſary cauſe and effect: for God hateth ſin at all times, but puniſheth it not ever, but in his time or ſeaſon. But p. 274duplicate page p. 275duplicate page p. 276it is not materiall to diſpute this matter in more words; for ſeeing▪ God hath determined that his juſtice ſhall take her revenge, if by breach of Covenant ſhe be wronged, he cannot but puniſh ſin according to its deſert, neither may he ſet us free from the ſame, but ſo as wronged juſtice may receive ſatisfaction. The decree of God is unchangeable, and the ſentence of God denounced againſt ſin muſt ſtand firme for ever, therefore puniſhment muſt be executed, if the commandment be tranſgreſſed.

And the reaſons of this decree beOmne agens quod agit naturaliter, agit in objectum ſuae actionis naturaliter receptivum: quare ſi punire eſset naturale (illa nimirum acceptatione, quae ſecum ſert neceſſitatem) non poſſit actio talis de perſona peccatori… in per ſonam aliam tranſire Ne que etiam ſapientia Dei, quae in boc negotio max…mè elucet, locum babitura videtur; ſi per naturam nequiſſet Deu… aliter …gere: ſapientia enim eſt electrix mediorum. Luk. 24. 26, 27. Joh. 10. 18.Luke 24:26Luke 24:27John 10:18 weighty. For hereby God manifeſteth his juſt indignation againſt ſin, and magnifieth the riches of his grace and tender compaſſion towards the ſinner, whom he is pleaſed to ſave from deſerved wrath. Seeing then God decreed not to deliver man from the ſentence of death contracted by ſin, but upon ſatisfaction made to divine juſtice, and the puniſhment of ſin borne by his ſurety, of neceſſity if Chriſt become a Mediatour to intercede for us, he muſt undertake to pay our debts, and in our roome and ſteed to ſuffer what we deſerved. And as he undertook, ſo he hath borne the chaſtiſement of our peace, and by bearing the puniſhment hath taken away our ſins.

That Chriſt did under-goe the puniſhment due to ſinners, as their ſurety, is evident in this, that he died for us. For the wages of ſinne is death, Rom. 6. 23 & 5. 12. which God inflicteth upon none but either a ſinner, or him that beareth the perſon of a ſinner:2 Cor. 15. 21, 22. Col. 1. 14. Eph. 1. 7. Heb. 12. 2. Act 20. 28. Col. 1. 20. Rom. 3 25. Gal. 3. 13. Heb. 12. 24.Col 1:14Eph 1:7Heb 12:2Acts 20:28Col 1:20Rom 3:25Gal 3:13Heb 12:24 wherefore ſeeing Chriſt in himſelfe moſt innocent, did ſuffer death, it neceſſarily followeth, that he ſuffered not in his owne, but in our name, and ſatisfied the Father for us. Hitherto it makes, that he ſuffered not any kind of death whatſoever, but ignominious, violent, judiciall and accurſed, ſuch as had the ſence of Gods wrath adjoyned. For no reaſon can be imagined, why Chriſt ſhould ſo much dread death, which the Martyrs endured without feare, but that for the time he was deprived of that refreſhing of divine grace and favour wherewith they were ſuſtained and confirmed2 Cor. 4 8, 9.2 Cor 4:82 Cor 4:9 in the midſt of the fire. Nor is there any thing, whither we can referre, thoſe tremblings of Chriſt, thoſe groanes and teares, in which he was heard, that deſire that the cup might paſſe p. 277from him, but to the impoſition of our ſinnes, and that conflict with the wrath of God, which followed from it. The death of our Saviour is referred to his unſpeakeable love towards us, Joh. 14.Rev. 1. 5. Gal. 2. 20.Rev 1:5Gal 2:20 13. Gal. 2. 20. Epheſ. 5. 2, 23. But if he could not but ide, becauſe he was man, he ſhewed his infirmity in dying, rather then the fervour of his love. For though Chriſt had loved us unto death,Soc. lib. 3. de Serv. c. 5. yet had he not commended his love in dying, if he dyed by condition of nature, and had not being innocent laid downe his life for us mortall, becauſe ſinners. In like manner Chriſt is ſaid to haveLev. 5. 1. & 10. 17. foreign. Gal. 5. 10. Ezek. 18. 20. 2 King. 7. 9. Syr. portavit et aſcendere ſecit. foreign, ſurſum ſerre. Luk. …4. 51. ſurſum ducere. Matth. 17. 1. Mar. 9. 2. Heb. 7. 27. Jam. 2. 21. Heb. 13. 15. 1 Pet. 2. 24.Lev 5:1Lev 10:17Gal 5:10Ezek 18:202 Kgs 7:9Luke 4:51Matt 17:1Mark 9:2Heb 7:27Jas 2:21Heb 13:151 Pet 2:24 carried our ſinnes, and that in his body upon the tree, which in uſuall phraſe of Scripture is to be puniſhed for our ſinnes, and pay the puniſhment of our ſinnes, Iſa. 53. 11. 1 Pet. 2. 24. Lev. 19 8. & 20. 17. & 24 15. Numb. 14. 23. & 30. 16. Lam. 5. 7. Ezek 18. 20. And ſuch a carrying is deſcribed to which ſmiting is adjoyned, and the chaſtiſement of our peace, from the tranſlation of all our iniquities upon Chriſt, Iſa. 53. 5. For as it followeth in the ſame place immediately, He was afflicted, that is, with the puniſhment due to ſinne, which was laid upon him, Iſa. 53. 6, 7. Whereunto thoſe paſſages of Scripture might be referred, which ſay, that Chriſt made his ſoule an offering for ſinne, Iſa. 53. 10. that he that knew no ſinne, was made ſinne for us, 2 Cor. 5. 21. that he hath redeemed us from the curſ of the Law, being made a curſe for us, Gal. 3. 13. in which he muſt of neceſſity be underſtood, who bears the puniſhments of ſinne. And it is againſt reaſon, that he ſhould be ſaid to beare the ſinnes of others, who ſuffers by occaſion of ſin only, unleſſe he beare the puniſhment of ſinne, and take it upon himſelfe. For who will ſay, he that ſuffers loſſe or dammage from the fault of a thiefe, doth beare his ſinne, when he doth not beare the puniſhment of theft, nor is puniſhed for it. The Evangeliſt tranſlates this ſaying of the Prophet to corporall diſeaſes, which Chriſt did not receive upon himſelfe, it is by way of ſimilitude andMath. 8. 16, 177Matt 8:16 agreement in the thing it ſelfe, although the manner of the thing be diverſe; as alſo by ſuch miracles, Chriſt declared himſelfe to be that Meſſiah, who was to beare, and by bearing to take away our ſinnes.

Moreover the Scripture ſaith, Chriſt died for our ſinnes, 1 Cor. foreign.15. 3. Gal. 1. 4. Heb. 10. 12. 1 Pet. 3. 18. and was delivered to death for our offences, Rom. 4. 23. and for ſinners and wicked, Iſa. foreign.53. 6. Rom. 5. 6. 2 Cor. 5. 21. to be made ſinne for us, 1 Pet. 3. 18. p. 278to ſuffer the juſt for the unjuſt, which import, that ſinne was the efficient meritorious cauſe of the death of Chriſt: for ſinne cannotPſal 39. 12. Pſal. 73 18, 19. & 10…. 17. Epheſ. 5. ….Ps 39:12Ps 73:18Ps 73:19Ps 10:17Eph 5 otherwiſe be the cauſe of puniſhment but by way of merit, nor can any man be ſaid to be puniſhed for ſinne, but the meritorious cauſe of puniſhing is noted thereby. And thoſe particles applied to other things may note the finall cauſe, applied to ſufferings, they point out the efficient or meritorious only, and ſinnes deſerve affliction per modum paenae, Lev. 26. 39. Deut. 18. 12. 1 King 14. 16.foreign. Matth. 5. 38. Luk. 11. 11. Rom. 12. 17. 1 Cor. 11. 15. Heb. 12. 16. 1 Pet. 3. 9. foreign ſignifieth the impulſive cauſe. Rom. 15. 9. 2 Cor. 1. 11. Epheſ. 1. 16. & 5. 20. 2 Cor. 5. 20. 2 Cor. 7. 4. & 9. 2. & 12. 5. 2 Cor. 12. 10. 1 Cor. 1. 4. Jud. ver. 15. Sic Latini, pro beneficijs gratias agere, ulciſci pro injurijs, &c.Matt 5:38Luke 11:11Rom 12:171 Cor 11:15Heb 12:161 Pet 3:9Rom 15:92 Cor 1:11Eph 1:16Eph 5:202 Cor 5:202 Cor 7:42 Cor 9:22 Cor 12:52 Cor 12:101 Cor 1:4 Chriſt is ſaid to die not only for our ſinnes, but for us; not for our good alone, but in our roome and ſteed, as the phraſe importeth, and the one particle uſed ſignifieth oppoſition or ſubrogation and commutation, Mat. 20. 28. Mar. 10. 45. Joh. 11. 50. Rom. 5. 7, 8. 2 Cor. 5. 15. Heb. 2 9. 1 Pet. 2. 2. and the latter, though ſometimes it admit a different ſence, in this matter muſt be expounded by the former, Rom. 9. 3. 2 Cor. 5. 20. 2 Cor. 5. 14. Chriſt died, the Juſt for the unjuſt, that is, being juſt he was ſubſtituted for us unjuſt, and ſuffered not only for our good, as the Martyrs may be ſaid to doe, Iſa. 53 9, 10. Rom. 5. 5, 6, 7, 8. 1 Pet. 3. 18. 1 Cor. 1. 13. The ſame is demonſtrated by this, that Chriſt is ſaid to be the Mediatour, who gave himſelfe a ranſome for all men, 1 Tim. 2. 5, 6. that by redemption of tranſgreſſions which were under the former Covenant, they that are called might receive the inheritance, Heb. 9 15. and the mediation it ſelfe is joyned to the ſprinkling of blood, Heb, 12. 24. ſo that none other mediation is to be underſtood, then that whereby parties diſagreeing are ſet at one. Hitherto it is to be referred, that we are ſaid to be reconciled to God by the blood of Chriſt, Rom 5. 10 11. 2 Cor. 5. 18. Epheſ. 2. 16. Col. 1. 20. whereby our converſion to God, is not underſtood, as if we who hated God before, had now departed there from, and did ſet our love upon him, but that we which formerly were under wrath are reſtored into favour, that which cauſed that ſeperation being taken away by the ſatisfaction of Chriſt and free condonation of grace. Therefore Chriſt is called ourHeb. 2. 17. ſig. ibi expiati…nem, ſedeam quae fit plac…nd….Heb 2:17 propitiatorie, Rom. 3. 25. and propitiation, 1 Joh. 2. 2. & 4. 10. not a teſtimony of placation, becauſe God in Chriſt is made propitious unto us, and not we propitious to God. In Scripture God is ſaid to reconcile the world unto himſelfe, according to the uſuall manner of ſpeaking, wherein he that offendeth, is therefore ſaid to be reconciled, becauſe as he gave occaſion to hatred, ſo he hath p. 279need of reconciliation, and the pacifying of him whom he hathSophocles in Ajace: foreign Dijs conciliari i. ipſ…s reddere, prop…tios. Punitio omnis qua talis, ſive imperſonaliter ſpectata cauſam habet juſtitiam Dei. Procata…ctica ver… cauſa ſunt peccata, itidem imperſonaliter & in genere ſpectata, ſine determinatione punitio verò quae pro alio eſt, plane miſeri…ordiae divinae opus eſt: procatarctica vero cauſ… ſunt peccara noſtra ſatisf… ctionem exigentia. Voſſ. reſp. cap. 12. offended: although the reconciliation of them that be offended, be not excluded.

The deliverance which we obtaine by Chriſt is called redemption, which was made by the paiment of a price, Rom 3. 24. Gal. 3. 13. Epheſ. 1. 7. Heb. 9 12. 1 Pet. 1. 18, 19. Matth. 20. 28. Mar. 10. 45. 1 Cor. 6. 20. & 7. 23. and redemption made by a price, can be no other then by ſatisfaction or ſubſtitution, as the Apoſtle ſaith, Christ hath redeemed us from the curſe of the Law, being made a curſe for us, Gal. 3. 13. 1 Tim. 26. Faith and repentance and preaching of the Goſpell come betwixt, that we might obtaine ſpirituall deliverance from the captivity of ſinne: but no man will ſay, that we are redeemed by them, as by a price whereby we obtaine deliverance? In the legall ſacrifices ſinnes were expiated no other way but by ſubſtitution: how much more was Chriſt, who is the bodie of thoſe ſhadowes, ſubſtituted for the ſinnes of the faithfull? Wherefore the Apoſtle ſaith, Chriſt was appointed to make reconciliation for the ſinnes of the people, Heb. 2. 17. that is, that by expiating the ſinnes of the people, he might pacifie God; in the ſame ſence wherein the blood of Chriſt is ſaid to purge the conſcience, Heb. 9. 13, 14. Therefore the Scripture uſeth thoſe words in this buſineſſe, which note recompence and ſubrogation; as foreign which ſignifieth both to pacifie and reconcile Gen 3. 20 Prov. 16 14. and to recompence or ſatisfie, 2 Sam. 21. 3. Exod. 21 30. Pſal. 49. 8. and foreign to recompence or pay, Gen. 31. 39. In the legall ſacrifices there was a typicall expiation, but the conſcience was not purged, nor ſinne taken away, or heavenlyHeb. 9. 9 & 10. 4. & 9. 23….Heb 9:9Heb 10:4Heb 9:23 things ſanctified by ſuch ſacrifices: but the ſacrifice of Chriſt was neceſſary, by which things of ſo grea… moment were effected, which was tipified by the legall ſacrifices, and was effectuall as a morall cauſe of Salvation, before Chriſt was exhibited in the fleſh. And if the Fathers of the …l… Teſtament were ſaved by Chriſt, of neceſſity the ſatisfaction of Chriſt was true and reall, for when it was not diſtinctly underſtood, it could not profit them as an example or confirmation of doctrine, but as a reall ſatisfaction only. If Chriſt by his death had confirme… his doctrine only, and notHeb. 5. ….Heb 5 made ſatisfaction, be had not died as a Prieſt, whoſe office it is to offer ſacrifice and make attonement: but the Scripture ſheweth plainly, that Chriſt is our high Prieſt, according to the order of p. 280Melchizedech, Pſal. 110. 4. Heb. 7. 14, 15. who hath offered up himſelfe a ſweet ſmelling ſacrifice, Epheſ. 5. 2. and ſanctified us by one offering up of himſelfe once for all, Heb. 10. 11, 12. And becauſe the ſacrifice of Chriſt may be conſidered, either as he offeredHeb. 9. 13, 23.Heb 9:13Heb 9:23 up himſelfe for all the faithfull in generall, his ſheep, and Church, or as every particular faithfull man is comprehended under that univerſality, and the good things purchaſed for all, tend to the ſalvation of every ſingular beleever, God would have the firſt ſhould be ſhadowed forth by the anniverſary ſacrifice, and ſome others which were offered for all the people: the latter by the private ſacrifices of every ſinner, Lev. 5. Exod. 29. 30. Chriſt then as Mediatour by his death hath made ſatisfaction for us, and that true, full, reall ſatisfaction, and not by a certaine fiction of Law or divine acceptilation, as they call it. For why did God exact the bloody death of his Sonne, if it had pleaſed him to reſt in any light ſatisfaction? The Apoſtle concludes, the ſacrifice of Chriſt to be neceſſary, becauſe it is impoſſible the blood of Bulls and Goats ſhould doe away ſinnes, Heb. 10. 4. which argument concludes not, if Chriſt hath ſatisfied only, as it pleaſed the Father to accept of his imperfect ſatisfaction, as if it had been perfect. The ſatisfaction of Chriſt was free, becauſe he was freely given to ſatisfie, but the decree of God preſuppoſed to ſhew his mercy and juſtice, full ſatisfaction was neceſſary: becauſe ſinne muſt be puniſhed as the Law requireth, or God is not true as in his promiſes, ſo in his threatnings. None other wages is appointed for ſinne but death,Rom. 6. 23.Rom 6:23 hence he that is dead is juſtified from ſinne, Rom. 6 7. But Chriſt ſuffered death, and by death made recompence to juſtice for our debt: and in that he died for ſinne, he died once, Rom. 6. 9, 10. He taſted death, that by death he might deſtroy him that had theHeb. 2. 9, 14, 15.Heb 2:9Heb 2:14Heb 2:15 power of death, that is, the devill, and deliver them who through feare of death were all their life ſubject to bondage. But when the Scripture nameth death generally, it comprehends all that which God threatned in that ſentence, Thou ſhalt die the death: that penall death, which is the reward of ſinne, but not ſinne it ſelfe: which is penall only, not ſinfull. Other mens debts are anſwered diverſe wayes: ſome anſwer them ſimply as redeemers, ſome as ſureties. He that anſwers them as a ſuretie, muſt pay theHeb. …. 6. ſame ſumme of money that the debtor oweth. Now Chriſt is not only our Mediatour, but our ſuretie, Heb. 7. 22. and hence the mediation p. 281of Chriſt is called a propitiation. Rom. 3. 25. 1 Joh. 2. 2. and the ſurety is of debt and juſtice to make full ſatisfaction, becauſe he hath voluntarily promiſed it, and God the Father did in juſtice exact it. Rom. 3. 24, 25. and 8. 32.

In the ſufferings of Chriſt we muſt conſider the circumſtances, and ſubſtance of his ſufferings. The circumſtances, as the perſon of the ſufferer, the cauſe of ſuffering, and efficacy of the paſſion: in which reſpect it was more then the Law required: for the Law did not require that God ſhould die, nor that any one ſhould die that had not finned, nor ſuch a death, and of ſuch efficacie, as not only to aboliſh death, but to bring in life, and that by many degrees more excellent then that which Adam had loſt: but if we reſpect the ſubſtance of puniſhment, it was that which the Law required, which he paid of love free and voluntary, and yet of juſtice. Juſtice requireth the ſame ſumme of debt, the dignity of Chriſts perſon nothing hindering: and according to juſtice Chriſt made ſatisfaction. As concerning the ſubſtance of puniſhment, Chriſt ſuffered what was due to us, but in the circumſtances, which pertained not to the ſubſtance of the debt, ſome thing was pardoned, to the dignity of the perſon. In this ſtands the dignity of Chriſts perſon, that he might be fit meritoriouſly to pay our debt, ſo farre was it from freeing or acquitting him for any part of our debt. He that knew no ſinne, was made ſinne for us, 2 Cor. 5. 21. Surely he hath born our griefes, and carried our ſorrowes. Iſai. 53. 4. When the Scripture ſpeakes ſo fully, why ſhould humane curioſity limit the ſufferings of Chriſt, as if they were not fully ſatisfactory, but by divine acceptilation only? Chriſt ſuffered not every particular puniſhment that every particular ſinner meeteth withall: but his paſſion was a common price payed at once for all his people, ſatisfying juſtice for all their offences, Rom. 5. 19. Heb. 10. 14. Rom. 8. 33. He bore our ſinnes in his body upon the tree. 1 Pet. 2. 24. We are redeemed by his bloud. Eph. 1. 7. The bloud of Christ cleanſeth us from all ſinne. 1 Joh. 1. 6. Phil. 2. 8. Col. 1. 20. He hath made peace by the bloud Voſſ. reſponſ. ad Iudic. Ravenſ. cap. 6. Robert. Loeus Examen. Eccl. The ſaur. effigiet veri Sabbath.of the croſſe.

Touching the puniſhments which Chriſt ſuffered, they were not ordinary, but beyond meaſure grievous, bitter and unſupportable; yea, ſuch as would have made any meere creature to ſinke down under the burthen of them to the bottome of hell. For he p. 282ſuffered grievous things from all the things in heaven, earth and hell. He ſuffered at the hands of God his Father, and of men; of Jewes, of Gentiles, of enemies inſulting, of friends forſaking, of the Prince of darkneſſe, and all his cruell and mercileſſe inſtruments. But whereas of the puniſhments of ſinne, ſome be ſinnes and puniſhments both, others puniſhments only: and ſome common to the nature of man, others perſonall growing out of ſome imperfection and defect in the vertue and faculty forming the body, diſorder in diet, or ſome violence offered: and ſome for ſinne inherent, others for ſinne imputed: Our Saviour Chriſt ſuffered the puniſhments that are only puniſhments, and not ſinne, common to the whole nature of man, not perſonall to this or that man; the puniſhments of the ſinnes of other men, not his own, and that of them that ſhould breake off their ſins by repentance, not of them that would ſin for ever, if they might live for ever. The whole life of our Saviour was a life of ſuffering, but his ſpeciall ſufferings were thoſe he endured in the Garden, or upon the croſſe. In the Garden he was in an agony: upon the croſſe he was preſſed with the weight of grievous and unſupportable evils. His agony was that ſorrow, wherein his ſoule was beſet round with heavineſſe and feare even unto death. Thus the Evangeliſts deſcribe it, He began to be ſorrowfull, and very heavy. Matt. 26. 37, 38.Matt 26:37Matt 26:38Then ſaith he to them, ſcil. Peter, James and John, My ſoul is exceeding ſorrowfull, even unto death. He began to be ſore amazed, and to be very heavy, And ſaith unto them, My ſoule is exceeding ſorrowfull Mar. 14. 33, 34. Joh. 12. 27.Mark 14:33Mark 14:34John 12:27unto death. Now is my ſoul troubled. His ſoul was ſmitten with horrour, that all powers and faculties for a time left their proper functions, and did concurre to relieve nature in that extremity; as when a man hath received ſome gaſhly wound, the bloud doth at firſt retire to comfort the heart. But this ſtay came not from any internall defect, which had been ſinfull, but from an externall cauſe, to wit, the horrour which fell upon him, as the wheeles of a Watch may ceaſe from motion without any fault in them, when they are ſtayed by the hand of the Artificer. He feared alſo the ſtroke of the juſtice of God his Father, ſitting on the Tribunall or Judgement ſeat, to puniſh the ſins of men, for whom he ſtood forth to anſwer; this he feared, as a thing impoſſible to be eſcaped, in reſpect of the reſolution and purpoſe of God his Father, that by his ſatisfactory death, and no other way, man ſhould be p. 283delivered. And he declined everlaſting deſtruction, as a thing he knew he ſhould eſcape without all doubt or uncertaintie of event, though not without conflicting with the temptations of Sathan, and the enduring of many grievous and bitter things.

Theſe paſſions in Chriſt were moſt pure, becauſe he himſelfe was moſt free from all taint of ſin, as if you put cleare water into a cleare glaſſe, though you ſhake and ſtirre it never ſo much, it will raiſe no mud.

The effects of this agony were two; Earneſt prayer and bloudie ſweat. Being in an agony he prayed more fervently. He Luk. 22 44.Luke 22:44fell on his face and prayed: He prayed thrice the ſame words, O my Father, if it be poſſible, let this cup paſſe from me: nevertheleſſe, Matt. 26. 39.Matt 26:39not as I will, but as thou wilt. As the ſenſe of nature and inferiour reaſon preſented death, and the ignominy of the croſſe unto him, as they are in themſelves evill, without the conſideration of any good to follow, he deſired to decline them. But as ſuperiour reaſon conſidered them with all circumſtances, knowing Gods reſolution to be ſuch, that the world ſhould thereby be ſaved, and by no other meanes, he moſt willingly accepted of them. Between theſe deſires there was a diverſity, but no contrariety: a ſubordination, but no repugnance or reſiſtance. Conſider Chriſt in private as a man, of the ſame naturall affections, deſires and abhorrencies with other men, and the cup as it was very bitter and grievous, and ſo moſt juſtly he feared and declined it, and could not but decline it, unleſſe he had put off the nature and affection of man: But conſider him in his publike relation, as a Mediatour, a ſuretie, a mercifull and faithfull high Prieſt, and ſo he moſt willingly and obediently ſubmitted unto it. And this willingneſſe in reſpect of his office was much the greater, and the comfort we may draw from thence the ſweeter, becauſe in reſpect of nature, his will could not but ſhrinke for it. If nature had not neceſſarily ſhrunke, ſweat ſtartled, and ſtood amazed at that ſervice, Chriſt had not manifeſted ſo much love and free ſubmiſſion to the command of grace, nor could we have had ſo much comfortable aſſurance of the truth of our redemption thereby: for it is impoſſible the nature of man ſhould conflict with the terrible wrath of God, and not dread and tremble. The Apoſtle ſaith, Chriſt in the dayes of his fleſh, offered up prayers and ſupplications, with ſtrong crying and p. 284Heb. 5. 7.Heb 5:7teares, and was heard in the thing he feared. In the New Teſtament the word ſignifieth reverence, Luke 2. 25. Act. 2. 5. and 8. 2. Heb. 12. 28. or circumſpect caution joyned with feare. Heb. 11. 7. Act. 23. 10. but feare is moſt fit to this place, as it ſignifieth commonly in good Authours, and by the phraſe it ſelfe may be confirmed: for he was heard from his feare, as he was delivered from death.

The ſecond effect of this Agonie was a bloudie ſweat. In a cold night, when our Saviour lay upon the ground, in the open aire, no man being neere unto him, no violence offered unto his body, he did ſweat clotted bloud, in ſuch abundance, that it ſtreamed through his apparell, and wet the ground. Never was there ſweat like this ſweat, nor anguiſh of ſoul like this anguiſh that …e then endured. But theſe I may call the beginnings of ſorrow. Upon the croſſe he uttered that dolefull complaint, My God, my Matth. 26.Matt 26God, why hast thou forſaken me? He complaineth not that his heavenly Father had forſaken his, but him. Formerly he had wept over Jeruſalem, and commended his Diſciples unto the cuſtodyJoh. 17.John 17 of his Father, being aſſured they ſhould be gathered, though for the time diſperſed. But the cauſe of this lamentation was, that being now in the hands of his cruell, bloudy, mercileſſe enemies, left to endure the extremity of their rage and fury, his Father for a time withdrew from him that ſolace he was wont to find in him. The unity of his perſon was never diſſolved, his righteouſneſſe or graces were never either taken away or diminiſhed: neither is it poſſible he ſhould want aſſurance of future deliverance and preſent ſupport: but for a time the Father did with-draw the ſenſe of favour and comfort, that his humane nature might ſuffer what our ſinnes deſerved. This dereliction was altogether without ſin; becauſe Chriſt our Saviour brought it not upon himſelfe, but was called unto it, and in the conflict his faith was moſt firm, not ſhaken with any degree of unbelief: in which caſes only the want of comfort is a fault, ſcil. when we bring it upon our ſelves, or ſtain it with infidelity.

It is here objected, that an innocent perſon ought not to ſuffer for a nocent, for guilt is inſeparable from ſin; The ſonne ſhall not beare the iniquity of his Father, neither ſhall the Father beare the iniquity of the ſon, the ſoul that ſinneth the ſame ſhall die. Ezek. 18. 20.

For the clearing of this objection, we muſt note, that there is a p. 285two-fold manner of guilt, either ſuch as growes out of ſin inherent, which is the deſerving of puniſhment, as it is in us: or ſuch as growes out of ſin imputed, and that not by reaſon of union naturall; as the guilt of Adams ſin is imputed unto us (which manner of imputation likewiſe is the foundation of puniſhment deſerved) but voluntary by way of vadimonie and ſuſception. And ſo guilt is only a free and willing obnoxiouſneſſe unto that puniſhment which another hath deſerved. In an ordinary courſe of providence it is true, the ſonne ſhall not beare the puniſhment of the Fathers ſin; becauſe he is altogether perſonally diſtinct, he is not appointed ſo to doe, as Chriſt was, he is not able to bear them ſo as to take them off from his Father, as Chriſt did ours, and already hath too many of his own to beare: but this was no naturall or unchangeable Law, and if the will of the Sonne go along with the Father in ſinning, it is not ſtrange, not unuſuall for him to ſuffer for his Fathers and his own ſin together, as for the continuation of the ſame offence. More particularly for reſolution of the queſtion, whether an innocent perſon may ſuffer for the guilty, we 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, who ſuffered moſt grievous things, and death it ſelfe; 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 pain? Do not we our ſelves without cruelty, upon many occaſions put creatures that have not offended us, unto pain?

Secondly, it is not univerſally againſt equity for one to ſuffer the puniſhment of anothers ſin: We ſee the Infants of Sodome, Babylon, Egypt, of Corah, Dathan, and Abiram, were involved in the puniſhment of thoſe ſins of which themſelves were not guilty. The Lord reſerveth to himſelfe the puniſhment of the Fathers upon the children. Exod. 20. 5. and 34. 7. He puniſhed the ſinnes of three hundred and ninetie yeares all together. Ezek. Lam. 5. 7.Lam 5:74, 2, 5. Cham committed the ſinne, and yet Canaan was curſed2 Sam. 1…. 13, 14.2 Sam 1:132 Sam 1:14 for it, Gen. 9. 22, 25. The ſin was Gehezi's alone, and yet the Leproſie cleaved not to him only, but to his poſterity. 2 King. 5. 27. For the ſin of Saul, his ſons are hanged up before the Lord. 2 Sam. 21. 8, 14. Achan treſpaſſed alone, but he periſhed not alone, but his ſons and his daughters, and all that he had with him. Joſh. 7. 24. p. 286The ſin of crucifying Chriſt was the ſin of the Jewes in that age alone, and yet wrath is come upon them to the uttermoſt, even unto this day, Matth. 27. 25. 1 Theſ. 2. 16. vid. 1 King. 21. 21. and 14. 10. Judg. 9. 56. 1 King. 2. 33. Jer. 22. 30. And if it be not unjuſt to puniſh one for anothers fault, and grant impunity to the offendour, it is not unjuſt to puniſh the innocent for thoſe faults, which are remitted to the guilty, 2 King. 8. 9, 10. 1 King. 21. 21. For it is eſſentiall to puniſhment that it ſhould be inflicted for ſinne, but not that it ſhould be inflicted upon him that hath offended.

Thirdly, that an innocent perſon may thus in juſtice and equity ſuffer for a nocent, there is required (beſides the acts of ordination in the ſupreme, of ſubmiſſion in the ſuretie, and of conſent inActus cui poena ineſt, eſt actus nocivus: qui nec omnibus, nec in omnes conceſſus. Quare ut poena ſit juſta, requiritur ut actus ipſe poenalis ſit in poteſtate punientis: quod ter contingit, aut antecedenti jure ipſius punientis, aut juſto & valido conſenſu ejus de cujus poena agitur, aut ejuſdem delicto. 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 Politicke between the members and ſubjects in a ſtate: and thus the people were puniſhed for Davids ſin. 2 Sam. 24. 14, 17. and in a common-wealth univerſally ſinfull, a few righteous men may as parts of that ſinfull ſociety be juſtly ſubject to thoſe temporary evils, which the ſins of that ſociety have contracted. See 1 Sam. 12. 25. Naturall, as between parents and children, ſo the Lord viſited the ſins of Dathan upon his little ones. Numb. 16. 27, 33. Valer. Max. de Dion. Siculo. Plutarch. de ſera Num. vindict. Myſticall, as between man and wife, ſo the Lord puniſhed the ſins of Amazia… the Prieſt of Bethel, by giving over his wife unto whoredome, Amos 7. 17. And we ſee in many caſes the Husband is liable to be charged and cenſured for the exorbitancies of his wife. Stipulatorie and by conſent, as in the caſe of fide juſſores & obſides, who are puniſhed for the ſins 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 a Priſoner committed to the cuſtody of another perſon. 1 King. 20. 39, 42. So the ſurety is puniſhed for the debtor. Poſſeſſorie, as between a man and his goods, and ſo we find that a man was to offer no beaſt for a ſin-offering, but that which was his own. Lev. 5. 6, 7. Beſides, there is required in the innocent perſon ſuffering, that he have a free and full dominion over that from which he parteth, in his ſuffering for another. As in ſuretiſhip, a man hath free dominion over his money, and therfore p. 287in that reſpect he may engage himſelf to pay another mans debt; but he hath not a free dominion over himſelf, or his own life; and therefore he may not part with a member of his own in commutation, for anothers, (as Zaleucus did for his ſonne) nor be foreign, to lay down his own life for the delivering of another from death, except in ſuch caſes as the Word of God limiteth and alloweth. Now all theſe things hold in Chriſt in a ſpeciall manner. There is a moſt neere conjunction between him and us. 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 Ceſar: He had the nature of man, and was ſubject to all humane and naturall infirmities without ſinne. He was myſtically married unto his Church, and therefore was anſwerable for the debts and miſdemeanours of his Church. He entred into Covenant, and became ſurety for man, and therefore was liable to mans engagements. He became the poſſeſſion in ſome ſort of his Church, whence it is that we are ſaid to have him. 1 Joh. 5. 12. not by way of dominion (for ſo we are his. 1 Cor. 6. 19.) but by way of communion and propriety. He was Lord of his own life, and had therefore power to lay it down, 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 obligations of the Law, but by vertue of a particular command, conſtitution, and deſignation to that ſervice of laying down his life. This commandement have I received of my Father. Joh. 10. 18. Moreover, he had power ample enough to breake thorough the ſufferings he undertooke, and to aſſume his life, and former condition again. I have power to lay it down, and I have power to take it up. And therefore it was moſt juſt and righteous, that Chriſt in himſelf innocent, ſhould ſuffer for us in our ſelves guilty, which doth more plainly appeare, in that all parties are glorified, and all parties are willing and well-pleaſed. All parties are glorified: The Father is glorified in the obedience of his Sonne. Joh. 12. 27, 28. John 17. 4. The Sonne is glorified by the Father. Joh. 17. 5. Heb. 2. 7. crowned with glory: and the ſinner glorified, being received into favour. Ioh. 17. 24. All parties are willing; the Father is willing, for by his Ordination he appointed p. 288Chriſt unto it. Act. 4. 27, 28. and in his love and compaſſion beſtowed Chriſt upon us. Ioh. 3. 16. by his divine acceptation he reſted well pleaſed in it. Matth. 17. 5. and by his wonderfull wiſdome fitted it to the manifeſtation of his glory and mercy, to the reconciliation of him and his creature, and to the exaltation of his Sonne. The Sonne is willing, he chearefully ſubmitted unto it. Heb. 10. 9. and freely loved us, and gave himſelf unto us. Gal. 2. 20. The ſinner is willing, and accepteth and relieth upon it. The ſumme of all is this, By the moſt wiſe, juſt, 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 again, by ſpeciall command and allowance of his Father given him, did moſt juſtly, without injury to himſelf, or diſhonour to or injuſtice in his Father, ſuffer the puniſhment of their ſins, with whom he had ſo neere an union, and who could not themſelves have ſuffered them with obedience in their own perſons, or with ſo much glory to Gods juſtice, mercy and wiſdome. And though the will of God being ever juſt, is to us a ſufficient cauſe of what God willeth, and the reaſon thereof be to us unſearchable: yet in this matter we can aſſigne juſt and weighty reaſons of this will of God out of the Scriptures. God will not execute the ſeverity of his Law, becauſe he is mercifull, ſlow to anger, and ready to forgive. His free and everlaſting love, and infinite delight which he hath in mercy, diſpoſeth him aboundantly to pardon, and exerciſe loving kindneſſe in the earth. Exod. 34. 7. Micha 7. 18. Ionah 4. 2. 2 Chron. 30. 9. Pſal. 86. 5. Pſal. 103. 8. Iſai. 55. 7. Ier. 9. 24. and 31. 20. Luke 6. 36. Rom. 2. 4. And if the Lord ſhould utterly deſtroy all men, there ſhould be no Religion upon earth, as man ſhould everlaſtingly looſe the fruition of God, ſo he ſhould likewiſe looſe the voluntary ſervice and ſubjection of his creature; Iohn 15. 8. Ezek. 33. 11. For theſe reaſons God purpoſed not utterly to caſt man off, and poure upon him deſerved vengeance: but withall he purpoſed not to let ſinne goe unrevenged, and that for theſe reaſons.

Firſt, becauſe of his great hatred thereunto. He is of purer eyes then to behold evill, he cannot looke on iniquity, Hab. 1. 13. it provoketh abhorrency in him, Pſal. 5. 6. Zach. 8. 17. Rev. 3. 16. p. 289Amos 5. 21, 22. Iſa. 1. 13, 14. And what is more convenient then to teſtifie how much ſinne is diſpleaſing unto him, which is done moſt conveniently by puniſhment, Exod 32. 10, 11. Numb. 11. 1. & 16. 22. Joh. 3. 36. Impunity hath this in it, that it makes that ſinnes be l…ſſe eſteemed: as feare of puniſhment is a ready way to keepe men in awe. They that have written of the relaxation ofProxima ſunt idem ac tantundem. Lawes doe note, that thoſe relaxations are beſt, to which ſome commutation or recompence is annexed: becauſe by that meanes the authority of the Law is preſerved, and obedience given to that reaſon, which was the cauſe of the Law.

And hence we may gather a ſecond reaſon, why God would not pardon ſinne without ſatisfaction, ſc. his truth and the Law which he had eſtabliſhed againſt ſinne, which he will in no wiſe aboliſh: one jot or title ſhall in no wiſe paſſe from the Law, till all be fulfilled, Matth. 5. 18. For it is altogether undecent, eſpecially to the wiſedome and righteouſneſſe of God, that that which provoketh the execution, ſhould procure the abrogation of his Lawes, that that ſhould ſupplant and undermine the Law, for the alone preventing whereof the Law was before eſtabliſhed.

Alſo God will have men alwayes to tremble before him, and by his terror to be perſwaded from ſinning, 2 Cor. 5. 10, 11. and therefore he reſerveth to himſelfe entire the puniſhment of ſin, that men might alwayes feare before him, Matth. 10. 28. Luk. 12. 4. The omiſſion of puniſhment after the publication of the Law, doth detract ſomewhat from the authority of the Law, with the ſubjects: God therefore willing to ſhew mercy to the creature fallen, and with all to maintaine the authority of his Law, tooke ſuch a courſe as might beſt manifeſt his clemency and ſeverity, his hatred of ſin, care to ſtabliſh the Law, and tender compaſſion towards them that had gone aſtray. And hereby the love of God towards them that are ſpared is the more illuſtrious, that he ſpared them, who rather then he would not puniſh ſinne, would give his only begotten Sonne to die for ſinne.

It is objected againe, that God doth freely remit and pardon ſinne, therefore he willed not that Chriſt ſhould make ſatisfaction: becauſe free remiſſion will not ſtand with ſatisfaction. And moſt ſure it is, that God is favourable to our iniquities, Ier. 31. 34. but God hath ſet forth Chriſt to be a propitiation through faith in his bloud. Rom. 3. 25. Act. 10. 43. Luk. 1. 68, 69, 70.

p. 290There is a twofold paiment of debt: one of the thing altogetherRemiſſio eſt abſoluta in qua Creditor ſibi ſatisfieri nō vult: & conditionata, in qua Debitor obligatione debiti ſolvitur at ſatisfactione aliunde interveniente. Stegma p. 505. Noxa ſequitar caput. Gen. 2. 17.Gen 2:17 the ſame, which was in obligation, and this ipſo facto freeth from puniſhment, whether it be paid by the debtour himſelfe, or by the ſurety. Another of a thing not altogether the ſame, which is in the obligation, ſo that ſome act of the Creditour or Governor muſt come unto it, which is called remiſſion: in which caſe deliverance doth not follow ipſo facto upon the ſatisfaction. And of this kind is the ſatisfaction of Chriſt: for in the rigour of the Law, the delinquent himſelfe is in perſon to ſuffer the penalty denounced. Every man ſhall be are his owne burthen, Gal. 6. 5. In the day that thou eateſt thereof, thou ſhalt die the death. So that the Law in the rigour thereof, doth not admit of any commutation, or ſubſtitution of one for another. And therefore, that another perſon ſuffering may procure a diſcharge to the perſon guilty, and be valid to free him, the will, conſent and mercy of him to whom the infliction of the puniſhment belongeth, muſt concurre, which in reſpect of the debtour is remiſſion; and his over-ruling powerQui ſolvit hoc velle debet, ut debitor liberetur. Rom. 3 24. Tit. 2. 14. Manet nihil ominus gratuita Dei gratia. 1. Ratione decreti gratuiti. 2. Ratione doni gratuiti, & 3. Ratione acceptationis gratuitae: quod tale conſiliam invenit quod tale medium dedit, quod ſatisfactionem talem acceptavit. Col 2. 13. & 3. 13. Eph. 4. 31. See Act. 25. 11, 16. 2 Cor. 2 7, 10.Rom 3:24Titus 2:14Col 2:13Col 3:13Eph 4:31Acts 25:11Acts 25:162 Cor 2:72 Cor 2:10 muſt diſpence, though not with the ſubſtance of the Lawes demands, yet with the manner of execution, which in reſpect of the Law is called relaxation. Remiſſion therefore is not repugnant to antecedent ſatisfaction: but only to that paiment of the thing due, which ipſo facto doth deliver and ſet free.

It may be added that of grace Chriſt was ordained to be our ſurety, that at the commandment of grace he made ſatisfaction, and that his mind and will in ſatisfying was, that grace might juſtly glorifie her ſelfe in pardoning offences, and not that pardon ſhould be given of juſtice. And ſo the ſatisfaction of Chriſt is full and perfect, and our pardon is every way free and gracious. And ſeeing every one may impoſe a Law to the act depending upon his own free will and pleaſure, he that prayeth for another, and he that admitteth the paiment of one thing for another, may covenant, that remiſſion ſhall follow preſently, or after a certaine time, purely or upon condition. And this was the will and pleaſure of Chriſt making ſatisfaction, and of God admitting ſatisfaction, and this the Covenant, that God ſhould pardon ſin, not preſently in the very time of Chriſts paſſion, but when man is turned unto God by true faith in Chriſt, humbly intreating pardon. To forgive ſin, is not oppoſite to th… accepting of that ſatisfaction which is freely admitted, when it might be refuſed, and to which p. 291he upon whom the benefit undue is conferred, doth conferre nothing.

It is further objected, that Chriſt ſatisfied not juſtice fully, but by divine acceptilation only: becauſe he ſuffered but for a time, whereas we deſerved to die eternally.

Sundry anſwers are made to this doubt. Some ſay his ſuffering for a time was more then if all man-kind had ſuffered eternally, in reſpect of the excellency of his perſon. But the worth and excellency of his perſon, was neither to diſpence with time, nor grievouſneſſe of his puniſhments, but to make the paſſion of one availeable for many. Otherwiſe if it might have diſpenſed with one degree of extremity of puniſhment due to ſin, it might alſo have diſpenſed with two, and conſequently with all.

Others anſwer, that the puniſhments of ſin eternally remaining, muſt according to the rules of divine juſtice, be eternall: but it is no way neceſſary, neither doth the juſtice of God require, that the puniſhments of ſin repented of, ceaſing and forſaken, ſhould be everlaſting. For as Divines note, there are three things to be conſidered in ſin; the averſion from an infinite and incommutable good; the inordinate converſion to a finite good, and the continuing in the ſame, or ceaſing from it: and to theſe ſeverall things in ſin, there are three ſeverall things anſwering in the puniſhment of it. For to the averſion, which is objectively infinite, there anſwereth the loſſe of God, which is an infinite loſſe. To the inordinate converſion of the ſinner to things tranſitory, there anſwereth a ſenſible ſmart and griefe intenſively finite, as the pleaſure the ſinner taketh in the tranſitory things he inordinately loveth is finite. To the eternity of ſin remaining everlaſtingly in ſtaine or guilt, or continuance of it for a time, anſwereth the eternity of puniſhment, or the ſuffering of the ſame, but for a time. Now our Saviour Chriſt ſuffered only for thoſe ſins, which he meant to breake off by framing the ſinners to repentance, and therfore it was no way neceſſary for the ſatisfying of divine juſtice, that he ſhould endure eternall puniſhment.

A third anſwer is, that Chriſt ſuffered for a time, becauſe he ſuffered to ſatisfie, and ſo to overcome upon the croſſe, he triumphed meritoriouſly over principalities and powers, therefore his ſufferings could not continue for ever, but muſt have an end. For in ſuffering he had not ſatisfied juſtice, nor conquered the enemies p. 292of our ſalvation, if he had lien under the puniſhment of our ſins eternally. But this ſheweth the reaſon why Chriſt ſuffered but for a time, rather then how his ſuffering for a time could ſatisfie the juſtice of God for ever, which had deſerved eternall death.

The fourth anſwer is more full and free from exception, that Chriſt ſuffered but for a time, becauſe it was impoſſible he ſhould be held under of the ſorrows of death, Act. 2. 24. The wicked ſuffer eternally, becauſe they being caſt under the curſe, they cannot deliver themſelves, and juſtice will not ſet them free: but Chriſt in ſuffering did overcome, and delivered himſelfe, ſo that his ſufferings continued but for a time. In kind his ſufferings were the ſame with thoſe, which in us ſhould have continued for ever,Chamier. Tom. 2. l. 5. cap. 12. Sect 4. although they did not continue: wherefore? becauſe they had an end not of themſelves, or their owne nature, but of the power of Chriſt. He overcame thoſe puniſhments which had been altogether eternall, if he could not have overcome.

Laſtly, it is objected, that if God did elect and chooſe ſome men to grace and glory in and through Jeſus Chriſt, Chriſt neededSynodal. Dord. ubi ſupra. not, nor yet could make ſatisfaction for them; for in as much as they were beloved of God, we cannot conceive how ſatisfaction ſhould be needfull or could be made for them. Thus ſome diſpute with great confidence, but little ſtrength. For this Propoſition, God loveth whom he hath choſen, or to chuſe is to love, doth admit a double ſence: one this, whom God doth elect, them he loveth, or willeth well unto them, in time to make them actuall heires of grace and glory in Jeſus Chriſt, and thus it is moſt true,Illi tantum à parte ante ratione Dei n…gant meritum Chriſti & effectum electionis illud conſtituunt, ita ut Deus prius homines elegiſse, poſtea ſic abſolutè electis Filium tanquā ſalutis medium d…diſſe dicatur▪ St…g… pag. 49… and doth not exclude, but inferre the neceſſity of ſatisfaction; another ſence may be, that whom God doth elect, them he doth love as made actuall heires of grace and glory by the influence of his love, and in this, it ſhould exclude the neceſſity of ſatisfaction, but ſo it is not to be admitted. It is not abſurd to ſay, the elect are in grace with God in reſpect of ordination or appointment; but after are brought into grace by Chriſt in reſpect of the actuall collation and communication. When Chriſt is ſaid to reconcile us unto God, the meaning is not, that God did then firſt begin to love, or will well unto us, as if he did hate and will to damne us before: for then we muſt admit a proper change in the purpoſe and internall will of God proceeding from an externall cauſe, p. 293which is contrary both to Scripture and ſound reaſon: but whereas formerly we lay under wrath deſerved by ſin, now we are received into favour and friendſhip with God. For reconciliation is a tranſient act, done in time, which inferrs a change in the creature reconciled, a change of ſtate, not of qualities, and followes the obedience of Chriſt, as the effect the cauſe, and which God imparteth to believers. Reconciliation, as the Scripture ſpeaks of it, imports not any change in God, nor the externall good will or love of God, which remains in himſelfe, and worketh not any change in the creature: but a bleſſing granted to us in time, that we who were the children of wrath by nature, ſhould be the Sons of God by grace; we who were enemies, and hated in reſpect of the effects of wrath, and deſert of ſin, ſhould be made friends and deare to God, the enmity being taken away by the bloud of Chriſt. And from hence we may learne how the new Covenant in many things hath the prerogative above the old. For wherein Moſes mediated it was by the power of Chriſt, but Chriſt was that one Mediatour, who mediated from his owne authority and immediate power. Moſes was called by God and the people, but an imperfect Mediatour, as not a right middle perſon: but Chriſt was a fit middle perſon both God and man, partaking the nature both of the offending and offended party, and ſo a middle perſon not only in office, but in nature, willing and fitting to mediate. Moſes by reaſon of his weakneſſe, was neither powerfull with God, nor yet fully compaſſionate and powerfull with the people: But Chriſt was man for the whole body of his brethren to prevaile for them: and man with his brethren, to be fully ſenſible and compaſſionate, Heb. 2. 17. Againe, he was man with God to preſent a perfect ranſome or price of reconciliation: and he was God with man to bow them ſufficiently to accept the reconciliation offered. Moſes ſtood in need to mediate for himſelfe, as for the people: but Chriſt having no controverſie for himſelfe, mediated only for the people, and hath perfected, wherin Moſes wanted. For he fully bowes and circumciſeth the hearts of his brethren to ſeeke attonement and to walke ſutably: He doth remove the guilt of ſinfully from the conſcience of the offending brethren, Heb. 9 14, 15. He is potent with God to ſatisfie revengingGal. 3. 13, 14.Gal 3:13Gal 3:14 juſtice by preſenting his bloud to remove the curſe of the Law, that thoſe which are called might receive the inheritance. He alone p. 294hath in his owne perſon performed obedience to the broken Law of God, and fulfilled all righteouſneſſe: and by his croſſe hath cancelled the hand-writing that was againſt us, and broken downe the partition, and ſlayed hatred and enmity betwixt the brethren, Epheſ. 2. 14, 15. But of this more hereafter. The Fathers receivedHeb. 11. 13, 14.Heb 11:13Heb 11:14 not the promiſes, but ſaw them afarre off, and were perſwaded of them, and ſaluted them with great ſweetneſſe: but under the new Covenant we have recived the promiſe, God hath ſent his Son into the world, borne of a woman, and made under the Law, and openly manifeſted him to be the Son of God. And ifGal 4. 4, 5.Gal 4:4Gal 4:5 the appearing of Chriſt God and man, did adde much to the joy and comfort of the Saints in glory: the manifeſtation of Chriſt in the fleſh muſt adde to the faith and comfort of them, that waited for the ſalvation of Iſrael. The Incarnation of Chriſt was the day of his Coronation, and of his eſpouſals, wherein in ſpeciall mannerCant. 3. 11.Song 3:11 he contracted him unto his Church. Goe forth, O ye daughters of Zion, and behold King Salomon with the crowne wherewith his mother crowned him in the day of his espouſals, and in the day of the gladneſſe of heart. The Fathers expected deliverance from the curſe of the Law, and to inherit the promiſes in and through the Meſſiah: and the Sacrifices did prefigure, and Prophets fore-tell the death of the Meſſiah; but we may well thinke, the faithfull did not diſtinctly underſtand, how the Saviour promiſed, was to ſatisfie juſtice, and by death to overcome him that had the power of death. But in the new Teſtament we learne expreſſely, that Chriſt is made of God unto us wiſdome, righteouſneſſe, ſanctification and redemption, how he ſatisfied juſtice by one oblation of himſelfe, removed the curſe of the Law, deſtroyed him that had the power of death, purchaſed the promiſed Spirit, and ratified all the promiſes of the Covenant by his death and bloud-ſhed, Heb. 9. 15.

Thirdly, He is entred into heaven, appeareth before the Father, and maketh requeſt for his people: unto which there is pre-required a power and prevalencie over all his enemies, to breake through the guilt of ſin, the curſe of the Law, and the chaines of death, with which it was impoſſible that he ſhould be held. And this power of Chriſt was ſhewed in his Reſurrection, wherein he was declared to be the Son of God with power, Rom. 1. 4. and in his aſcenſion, wherein he led all his enemies captives, Epheſ. 4. 8. and p. 295in his ſitting at the right hand of God, farre above all principalities and powers, Epheſ. 1. 19, 20. All which did make way to the preſenting of his Sacrifice before the Mercy-ſeat, which is the conſummation of it, and without which he had not been a Prieſt. We have ſuch an high Priest (ſaith the Apoſtle) as is ſet downe at the right hand of the Majestie in the heavens, for if he were on earth he ſhould not be a Prieſt, ſeeing that there are Priests which offer gifts according to the Law, Heb. 8. 1, 4. Chriſt our high Prieſt having offered up himſelfe an expiatory Sacrifice once for all, by his divine power roſe againe from the dead, and is entered into the very heavens, to appeare in the preſence of God for us, Heb. 9. 24.Levit. 16. 11, 15.Lev 16:11Lev 16:15 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-ſeat, and to ſhew it unto the Lord there.Heb. 9. 8. Inchoari poteſt functio veri Sacerdotis ſtante▪ typico Sacerdotio & perfecta eſſe non poteſt illo ſtā …e Oblatio peracta in terra perfectiſſima f…it, ſed perfectione partis non perfectione totius▪ Aliud eſt offerre in terra, aliud peracta▪ oblatione manere in terra. Heb. 1. 3. & 10▪ 5, 6 & 9. 1…. 1 Cor. 5. 7.Heb 9:8Heb 1:3Heb 10:5Heb 10:6Heb 9:11 Cor 5:7 So Chriſts act or office was not ended, nor fit to denominate him a compleate Prieſt, till he 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 he ſhould have continued on the earth, for there was another Prieſt-hood 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 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 be accompliſhed, before the Leviticall Prieſt-hood did give place.

Some referre this to the oblation of Chriſt, whereof they make two parts; the one exp…atory, when Chriſt ſuffered upon the croſſe: the other preſentatory, when he doth appeare in heaven before God for us: the one of killing or ſuffering, the other of oſtenſion: the one finiſhed on earth, when Chriſt ſuffered without the gate: becauſe as no ſin, ſo no puniſhment can come within the holy place: the other performed in heaven, ſatisfaction beingHeb. 13. 11, 12.Heb 13:11Heb 13:12 firſt made on earth. The firſt was not a preparation of a Sacrifice, but a Sacrifice: the latter was not ſo much a Sacrifice, as the commemoration of the Sacrifice made: for appearing in heaven is not properly a ſacerdotall act, unleſſe it leane upon the vertue of the Sacrifice performed: the firſt was an act of humiliation; the latter.Heb. 10 8, ….Heb 10:8 p. 296of glory: the firſt performed once for all: the latter done continually: that the explatory Sacrifice or obtaining of redemption: this the application of redemption. The Sacrifice conſiſted in theVidetur etiam ſpect are conſuetudines Regum & Iudicum inter homines. Reges enim ſoederati in ſuis aulis matuo habent Legatos pacis obſides, qui quamdiu apparent in Regis conſpectu, firma ſtat confoederatio. 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. When the Apoſtle ſaith, Chriſt appeareth before the Father for us, the expreſſion is borrowed from the cuſtome of humane Courts; for as in them when the Plaintiffe or Defendant is called, their Atturney 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, we have an Advocate with the Father, even Jeſus Chriſt the righteous, who ſtandeth out, and appeareth for us. 1 Joh. 2. 1.

It conſiſteth in two things; Firſt, his appearing or preſenting of his perſon in our nature and in his owne, as a publike perſon, a Mediatour, a ſponſor and pledge for us; as Judah was both a Mediatour to requeſt, and a ſurety 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 Mediatour, I beſeech thee for my ſonne Oneſimus, Philem. 9, 10. and a Sponſor, If he hath wronged thee, or oweth thee ought, put that on mine account, I will repay it, ver. 18, 19. So Chriſt is both a Mediator and ſurety for us, Heb. 7. 22. and 8. 6.

Secondly, the preſenting of his merits as a publike ſatisfaction, for the debt of ſin: for the juſtice of God would not be entreated or pacified without ſatisfaction, now that is for ever, becauſe he ſhall not ceaſe to appeare.

The Interceſſion of Chriſt is his gracious will, fervently and immoveablyHeb. 7. 25, 28. Rom. 8. 34. Heb. 7. 25.Heb 7:25Heb 7:28Rom 8:34 deſiring, that for the perpetuall vertue of his Sacrifice, all his members might be accepted of the Father, whereunto anſwereth the conſent of the Father, in whoſe boſome he is, who heareth him alwaies, Joh. 11. …2. and in whom he is well pleaſed, Mat. 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.Rom. 8. 34. 1 Joh. 2. 1.Rom 8:341 John 2:1

This Interceſſion of Chriſt is generall and particular, for all and every faithfull man. I pray not for the world, but for all that thou haſt given me, Joh. 17. 9. for all that ſhall beleeve, verſ. 20. p. 297Simon, Simon, Satan hath deſired to winnow you as wheate, but Exod. 28. 21.Exod 28:21I have prayed for thee, Luk. 22 31, 32. 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 in our behalfe, and doth carry all his people upon his breaſt, and preſents his deſires unto his Father for them.

It is alſo heavenly and glorious: for our Saviour doth not fall upon his knees or proſtrate himſelfe before his Father, as in the da…es of his humiliation: for that is not agreeable to that glory he hath received, and to which he is exalted: but after a manner befitting his glory, doth preſent his good will and pleaſure to his Father, that he may thereunto put his ſeale and conſent. It is a praying not out of private charity, as the Saints pray one for another in this life, but out of publike office of mediation, by a publike perſon ſet up, not only to pray for the Church in generall, but to preſent the prayers of particular men to God in their behalfe;Quia enim pij… perpetuò littgandum fit cum Satana, mundo & car…e, ac etiam ipſa lege & ira Dei, ejuſo probationibus ac mora in exaudiendo, ipſe Spiritus S. illos conſolatur & inſtituit, ut Advocatus in foro clientem. Dicitur ergo Paracletus, Alvocatus & Patro…as, qui ſuo clienti in per…culo judicij ad …at eum conſclatur, inſtituit, pro eo etiā loquitur & deniq omnibus modis illi patrocinatur. not out of humility, which is a propoſing of requeſts for things unmerited, which we expect of meere grace, according to the free promiſe of God; but out of authority, which is the deſiring of a thing ſo, as that he hath with all a right joyntly of beſtowing it, who doth deſire it.

True Interceſſion as it is a publike and authoritative act is founded upon the ſatisfactory merits of the perſon interceding: He cannot be a right Advocate, who is not a propitiation too. The Spirit is our Advocate by energie and operation, by inſtruction and aſſiſtance, as by his counſell, inſpiration, and aſſiſtance he enableth the faithfull to pleade their own cauſe. But Chriſt is our Advocate by office, as he taketh upon himſelfe the cauſe of his Church, in his owne perſon applieth his merits in heaven, and furthers the cauſe of our Salvation with his Father. The Spirit maketh inter…ellation for men in and by themſelves, emboldening them in their feares, helping them in their infirmities, when they know not what to pray, and giving them acceſſe unto the Father, Epheſ. 2. 18. Heb. 10. 15. 19. Rom. 8. 26. Epheſ. 3. 16. and is their Advocate, as he leadeth them into all truth, and teacheth them ſo to pleade their cauſe, that they have wherewith to defend and comfort themſelves, Joh. 14. 16. againſt the criminations and tyrannie of the world, Joh. 16 7 8 But Chriſt by his Interceſſion applieth his ſatisfaction made, and laies the ſalve to the very ſore. p. 298And ſo the Interceſſion of Chriſt implies three things. The perpetuall vigor of his ſacrifice; the will of Chriſt fervently deſiring that all his members might be accepted for the vertue of his ſacrifice: and the will of God reſting well pleaſed with us in his beloved Sonne.

The Saints on earth pray mutually one for another according to Gods commandement, not in their owne names, or for their owne merits, but for the merits, and in the name of Jeſus Chriſt: but the Interceſſion of Chriſt is no wayes reciprocall, he prayeth for all and every one that is given unto him of the Father, and that through the vertue of his ſacrifice, but they pray not for him.

This Interceſſion of Chriſt is ever effectuall, becauſe the Father heareth and anſwereth him, and as he hath a power to intercede for us, ſo hath he power to conferre that upon us for which he intercedeth. I will pray the Father, and he ſhall give you another Comforter, Joh. 14. 16. If I goe not away the Comforter will not come unto you, but if I depart, I will ſend him unto you, Joh. 16. 7. Chriſt as man praying for himſelfe, was heard in that which he feared, though the Cup did not paſſe from him: but Chriſt as Mediatour is ever heard in the particular which he deſireth.

Many and great benefits come to the Church of God by the Interceſſion of Chriſt Jeſus. 1. Hereby the faithfull are aſſured of protection and defence againſt the continuall temptations, aſſaults and accuſations of all their ſpirituall enemies, Satan and the world. 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 wouldeſt keepe them from evill, Joh. 17 15.

But are not the faithfull ſubject to evills, corruptions and temptations ſtill? how then is that part of the Interceſſion of Chriſt made good unto us?

For the underſtanding hereof, we muſt know that the Interceſſion of Chriſt is a vaileable to the faithfull preſently, but in a manner ſuteable and convenient to the preſent eſtate and condition of the Church, ſo that there may be left roome for another life, and therefore we muſt not conceive all preſently done. As the Sunne ſhineth on the Moone by leaſurely degrees, till ſhe come to her full light; or as if the King grant a pardon to be drawne; though the grant be of the whole thing at once, yet it cannot be written p. 299and 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 we have of a better Kingdome. I have prayed for thee, that thy faith faile not, ſaith Chriſt to Peter, yet we ſee it did ſhake and totter: the prayer was not that there might be no failing at all, but that it might not utterly and totally faile.

2. Hereby they are aſſured of the pardon of their daily infirmimities, and their riſing againe if they fall. If any man ſinne of infirmity, he hath a pardon of courſe granted, for Chriſt is his Advocate to pleade his cauſe, 1 Joh. 2. 1. If any man ſlip of weakeneſſe, he ſhall riſe againe, for Chriſt hath prayed for him, that his faith might not faile, Luk. 22. 31, 32.

3. All the workings and comforts of the Spirit in our hearts which we enjoy, are the fruits of Interceſſion. I will pray the Father, and he ſhall give you another Comforter, or Advocate, that he may abide with you for ever, even the ſpirit of truth, Joh. 14. 16, 17. who ſhall leade the faithfull into all truth, and inable them to plead their cauſe againſt the calumnies of the devill, and accuſations of the world: who doth teach them to ſigh and groane unto God for mercy, ſpeake unto his highneſſe in prayer, furniſheth them with wiſedome and prudence in every condition, directeth them to grapple in all temptations, ſerve God in all eſtates, raiſeth the deſires to heaven, formeth Chriſt upon the heart, enflameth with the love and comfort of the truth, healeth, reneweth, reviveth, preſ…rveth, ſtrengtheneth, ſupporteth, and ſealeth up unto eternall life.

4. The fourth benefit is free acceſſe to the throne of grace, and aſſured hope of all bleſſings here, and heaven hereafter. Seeing then that we have a great high Prieſt that is paſſed into the heavens, Jeſus 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 he had offered one Sacrifice for ſinnes for ever, ſate downe on the right hand of God, from henceforth expecting till his enemies be made his footſtoole: from whence the Apoſtle inferreth, Having therefore boldneſſe to enter into the Holieſt by the blood of Jeſus, and p. 300having an high Prieſt over the houſe of God, Let us draw neere with a Heb. 7. 25.Heb 7:25true heart, in full aſſurance of ſaith, Heb. 10. 12.—23.

5. The prayers and workes of the faithfull are ſanctified and accepted in the ſight of God, the imperfections that cleave unto them being covered and removed; as the high Prieſt in the Law was to beare the iniquity of the holy things of the children of Iſrael, that they might be accepted, Exod. 28. 36, 38 Chriſt is the Angell of the Covenant, who hath a golden Cenſor to offer up the prayers of the Saints, Rev. 8. 3. 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) and workes of mercy and righteouſneſſe, are unto us ſanctified, and to the Father made acceptable, not-with-ſtanding the adherencie of ſinne unto them, by reaſon of our imperfections, by the interceſſion of1 Joh. 2. 1, 2.1 John 2:11 John 2:2 his Sonne, who hath made us Prieſts to offer our Sacrifices with acceptance upon this Altar, Rev. 1. 6. 1 Pet. 2. 5. Iſa. 65. 7. Phil. 4. 18.

6. The ſixt benefit is fellowſhip with the Father and his Sonne, I pray for theſe, that as thou Father art in me, and I in thee, they alſo may be one in us, Joh. 17. 21.

7. Continuance in the ſtate of grace, and ſtrength againſt ſin, ſo that the faithfull ſhall not finally be overcome, is the gratious and comfortable effect of Chriſts interceſſion. I have prayed for thee, that thy faith faile not, Luk 22. 32. Father I will that they alſo, whom thou haſt given me, be with me where I am, that they may behold my glory which thou haſt given me, Joh. 17. 24. Some may ſay, in our Saviours prayer for Peter there was ſome-what ſingular. And every example is ſingular, and ſo this as an example: but it containes nothing ſingular which is not common to all the faithfull, and ſuch as are given unto Chriſt of the Father: for then we muſt ſay, Chriſt prayed ſo for Peter, as he prayed not for his people who ſtood in more need of his Interceſſion then Peter, (if the matter be weighed according to the judgement of men,) who had obtained many priviledges. And if Peters faith ſhall perſevere, becauſe Chriſt prayed for him, they for whom Chriſt makes interceſſion that their faith may not faile, they ſhall continue in faith unto the end. If they ſay, this priviledge was granted to Peter as an Apoſtle: then it was granted to all the Apoſtles: but this priviledge was not common to Peter and Judas. p. 301It remaines then that it was given to him as a faithfull Apoſtle, and ſo agrees to all the faithfull with him. And the things which Chriſt asketh for his Apoſtles are to be diſtinguiſhed: for ſome things are ſimply neceſſary to Salvation, as that they might be ſaved from evill, and ſanctified by the truth; others which pertaine properly to the Apoſtolicall office. Now when Chriſt aſketh things neceſſary to Salvation, he prayeth not for his Apoſtles as Apoſtles, but as faithfull and beloved. For what things are asked for this or that man, as he executeth this or that office, they properly reſpect that office: but whatſoever things tend directly to the ſalvation of the Soule, are not to be reckoned amongſt the things which are peculiar, but which are common.

Further they object, that Chriſt ever prayedChriſts Interceſſion is not for the faithfull as faithfull, but as given unto him of the Father: for Chriſt hath prayed for them that they might believe: Chriſts Interceſſion is not conditionall: for then that condition is purchaſed by the blood of Chriſt or not. If not, then ſome ſpirituall bleſſing is neceſſary for us, which Chriſt hath not purchaſed. If yes, then Chriſt doth not deſire his might receive what he hath purchaſed. If Chriſts Interceſſion be conditionall, then what is the condition, and whether is that purchaſed by his death, or of our ſelves. for the abſolute perſeverance of beleevers, but after a ſort, and upon condition. But the prayer of Chriſt is certaine, and not ſuſpended. They for whom Chriſt prayed doe not love the world, but that they love not the world, is an effect of Chriſts prayers, not a condition required in them that he might pray for them. Some prayers raci…ly include a condition in him for whom we pray, as if we pray God to give eternall life to a ſinner, we preſuppoſe faith and repentance: becauſe without faith and repentance life cannot be given, nor deſired: but ſome prayers preſuppoſe no condition in him for whom we pray, as when we pray God to give faith or repentance to any man. Now the Interceſſion and requeſt which Chriſt maketh for the faithfull doth preſuppoſe no condition; for he prayeth not ſimply that life might ſimply be given to the faithfull, but that they might be kept from evill, and if they be kept from evill, they muſt perſevere in the faith: for to fall from the faith is the greateſt evill. Neither can it be ſaid that Chriſt prayeth for them that would perſevere, but he prayeth that they ſhould perſevere: for the object of the thing for which we pray, muſt be diſtinct from the thing it ſelfe prayed for. No man would pray for men to perſevere if they doe perſevere: but rather that they might perſevere, which otherwiſe would not. Yet they reply, Chriſt prayeth that his Apoſtles p. 302might be kept from evill, as he had kept Judas. Joh. 17. 12. Belike then Peter had no greater aſſurance of his recovery, nor the reſt of the Apoſtles of their perſeverance in the faith, then Judas had. Judas was given to Chriſt in reſpect of his office and miniſtery, but not as an heire of Salvation, or as the faithfull are ſaid to be given; The particle tranſlated But, in that clauſe (But the child of perdition) is not ever an exceptive, but an adverſative in many places; asforeign. Gal. 2. 16. Knowing that a man is not juſtified by the workes of the Law, but by the faith of Jeſus Chriſt. Matth. 12. 4. Which was not foreign.lawfull for him to eat, neither for them that were with him, but only for the Prieſts. See Gal. 1. 7. 1 Cor. 7. 17. Rev. 9. 4. and 21. 27. Andforeign Pſal. 1. 2, 4. Gen. 18. 15.Ps 1:2Ps 1:4Gen 18:15 the Hebrew particle im lo and ki im, which the Septuagint turne foreign, Gen. 22. 26. foreign, Gen. 24. 38. Iſai. 59. 2. and foreign, 2 King. 5. 17. is uſed adverſatively. And foreign, which the Syriac Interpreter uſeth, is now and then put for an exceptive, in which ſenſe uſually foreign followeth it, but without it, it is moſt commonly an adverſative. For the Syr. foreign is compounded of foreign, &Pro nobis unicus interpellat in coelo, praeſtat cum patre quod poſtularat à Patre: quia Mediator eſt & Creator: Mediator ut poſcat, Creator ut tribuat. Smaragd. in Act. Apoſt. cap. 10. foreign, and is the ſame with the Hebrew Im lo. And ſo in this place, Judas is oppoſed to them that were given unto Chriſt, and not excepted from that number, as if he had been given alſo. We may therefore conclude that our Saviour prayed for the certaine perſeverance of them that were given unto him, or that they might be kept from evill, and that he was heard in that which he deſired.

Fourthly, Chriſt being advanced at the right hand of his Father, doth exerciſe his Kingly office, both for the comfort of his choſen, and the bridling and repreſſing of his and their enemies. This is noted by his ſitting at the right hand of the Father: which was foretold by the Prophets, The Lord ſaid unto my Lord, Sit thou at my right hand, untill I make thine enemies thy foot-stoole. See Deod. in Pſal. 110. 1.Ps 110:1Pſal. 110. 1. Act. 2. 34. Matth. 22. 43, 44. Luk. 20. 42. and by our Saviour himſelf: Ye ſhall ſee the Sonne of man ſitting on the right hand of power. Mark 14. 62. And accordingly it was accompliſhed, This man after he had offered one ſacrifice for ſinnes for ever, ſate downe on the right hand of God. Heb. 10. 12. Thus Chriſt is ſaidforeign to ſtand at the right hand of God. Act. 7. 56. to be at the rightforeign. hand of God. Rom. 8. 34. 1 Pet. 3. 22. to ſit at the right hand of p. 303God. Mark 16. 19 to ſit on the right hand of the power of God, Luk. 22. 69. and to ſit downe on the right hand of the Majeſtie on high. Heb. 1. 3. The right and left hand are proper differences of corporall poſitions: but figuratively the right hand is put for power, ſtrength, counſell, work, aide, love and fidelity; as Pſal. 26. 10. Their right hand is full of bribes. Pſal. 144. 8. 11. Their right hand is a right hand of falſhood, that is, either confidence in their own power will deceive themſelves, or they will deceive others to whom they promiſe ſuccour and aſſiſtance. 1 Sam 14 19. Is not the hand of Ioah with thee in all this? Gal. 2. 9. They gave to me and Barnabas the right hands of fellowſhip. And being applyed to God it notes his power, ſtrength, aide, Majeſtie, glory, ſoveraignty, and divine authority. Pſal. 44. 3. Thy right hand, and Iſai. 48. 13. right hand to ſpan the heavens.Isa 48:13thine arme, and the light of thy countenance, becauſe thou hadſt a favour unto them. Pſal. 77. 10. This is mine infirmity, but I will remember the yeares of the right hand of the moſt High: where we find Gods hand, that is, his power oppoſed to the infirmity of his ſervant. My infirmity and weake faith made me apt to ſinke under the ſenſe of Gods diſpleaſure, but when I called to mind the experiences of Gods former power in like diſtreſſes, I recollected my ſpirits, and was refreſhed again, Pſal. 89. 13. Strong is thy hand, and high is thy right hand. Pſal. 20. 6. He will heare him from his holy heaven, with the ſaving ſtrength of his right hand. Pſal. 21. 8. Thy right hand ſhall find out thoſe that hate thee. Pſal. 118. 16. The right hand of the Lord is exalted, the right hand of the Lord doth valiantly. Pſal. 17. 7. Shew thy marvellous kindneſſe, O thou that ſavest by thy right hand them which put their truſt in thee. Pſal. 48. 10. Thy right hand is full of righteouſneſſe. Pſal. 138. 7. Thy right hand ſhall ſave me. Pſal. 139. 10. Even there ſhall thy hand leade me, and thy right hand ſhall hold me. Hab. 2. 16. The cup of the Lords right hand ſhall be turned unto thee.

And God ſtrengtheneth, and helpeth and upholdeth his people by the right hand of his righteouſneſſe. Iſai. 41. 10. that is, by his power and faithfull promiſes, which in their weakneſſe ſtrengthens them, in their fear and flagging helps them, in their ſinking and falling upholds them. Therefore alſo Gods right hand is called the right hand of Majeſtie, Heb. 1. 3. and the right hand of power. Luk. 22. 69.

To ſit properly betokeneth a ſite of body oppoſite to ſtanding, or p. 304moving: but figuratively it ſignifieth to reſt, ſtay, dwell, inhabite, rule or governe, as Pſal. 27. 4. One thing have I deſired of the Lord, that I will ſeeke after, that I may ſit, or dwell, in the houſe of the Lord all the dayes of my life. 1 King. 1. 30. He ſhall ſit upon my See Luke 24. 49. Ruth 1. 4. Matt. 23. 2.Luke 24:49Ruth 1:4Matt 23:2throne in my ſtead. Prov. 20 8. A King that ſitteth in the throne of judgement, ſcattereth away all evill with his eyes. Iſai. 16. 5. And in m…rcy ſhall the throne be eſtabliſhed, and he ſhall ſit upon it in truth. To ſtand or ſit at the right hand is an uſuall phraſe in Scripture. By the former divers things are not…d; Firſt, to reſiſt, oppoſe, orforeign hinder the endeavours of any one; Pſal. 109. 6. Let Sat…n ſtand at his right hand, ſcil. to ſtay or hinder that it might not move, to infringe, or weaken his endeavours. Zech. 3. 1. And he ſhewed me Ioſhua the high Priest ſtanding before the Angel of the Lord, and Satan ſtanding at his right hand to reſist him.

Secondly, to aſſiſt, defend, protect againſt enemies and manifoldVid. 1 Chron. 6. 30. foreign Pſal. 16. 10.1 Chr 6:30Ps 16:10 dangers, whereunto men are ſubject. He ſhall ſtand at the right hand of the poore, to ſave him from thoſe that cond…mne his ſoule. Pſal. 109. 31. I have ſet the Lord alwayes before me, becauſe he is at my right hand, I ſhall not be moved.

Thirdly, they are ſaid to ſtand at the right hand, that obtaine the next degree of honour with him at whoſe hand they are ſaid to ſtand. Pſal. 45. 9. Ʋpon thy right hand did ſtand the foreignQueen in gold of O phyr.

For the ſecond, Great Kings and Princes doe ſet them at their right hands, whom they ſpecially love, favour, or honour; and whom they mind to advance to the chiefe degrees of power and authority under them, or to be as it were in their ſtead, and in office to repreſent their perſon; The King roſe up to meet Bathſheba, and bowed himſelfe unto her, and ſate down on his Throne, and cauſed a ſeat to be ſet for the Kings mother, and ſhe ſate on his right hand. Ad dextram Dei ſedere, eſt proximam poſt Deum poteſta. tem habere. Verbum ſedere Regni ſignificat poteſtatem. Hieron. in Eph. cap. 1.Eph 11 King. 2. 19. To ſit on my right hand, and on my left, is not mine to give, but it ſhall be given to them for whom it is prepared of my Father. Matth. 20. 21, 23. By Chriſts ſitting at the right hand of his Father, is noted that great honour and glory, plenitude of power, and judiciarie office or dominion, which God the Father hath given unto his Sonne, after his manifeſtation in the fleſh, in his Nativity; and juſtification by the Spirit, in his Reſurrection: for then amongſt other dignities, he was received up into glory. 1 Tim. 3. 10. It may be deſcribed, the higheſt and ſupreme degree p. 305of Chriſts exaltation, wherein he hath received of the Father, excellent glory, dignity, power and dominion, and is actually made the head of his Church; and Lord and Ruler of all things both in heaven and earth. Who is gone into heaven, and is on the right hand of God, Angels, and authorities, and powers, being made ſubject unto him. 1 Pet. 3. 22. He hath ſ…t him on his own right hand in the heavenly places, farre above all principalities and power, and …ight, and dominion, and every name that is named, not only in this world, but alſo in that which is to come: And hath put all things under his feet, and gave him to be head over all things to the Church. Eph. 1. 20, 21, 22. Th…u haſt put all things in ſubjection under him, he left nothing that is not yet put under him. Heb. 2. 7, 8, 9. Ʋnto which of the Angels ſaid he at any time, Sit on my right hand. Heb. 1. 13. which the Apoſtle expounds, He muſt raigne till he hath put all enemies under his feet. 1 Cor. 15. 25. By this ſitting at the right hand of the Father, not the propriety of his humane nature; but the exceeding glorious ſtate of his perſon is ſignified. We have ſuch an high Prieſt, who is ſet on the right hand of the throne of the Majeſtie in the heavens. Heb. 8. 1. Set downe at the right hand of the throne of God. Heb. 12. 2. His divine nature could not poſſibly receive any intrinſecall improvement or glory, all fulneſſe of glory eſſentially belonging thereunto: but ſo farre forth as it was humbled for the adminiſtration of his office, ſo farre it was re-advanced. He emptied and humbled himſelfe, not by emptying and putting off his divine glory, but by ſuffering it to be over-ſhadowed with the ſimilitude of ſinfull fleſh, and to be humbled under the forme of a ſervant: and he is magnified at Gods right hand, as he doth manifeſt and ſhew forth his divine glory in his humane nature, which before was covered and ſhadowed therewith, as with a vaile. And how-ever we cannot ſay the Deity or divine nature was exalted in any other ſenſe then by evident manifeſtation of it ſelfe in that man who was before deſpiſed, and accuſed as a blaſphemer, for that he made himſelfe equall with God, yet by reaſon of the communication of properties from one nature to another in the unity of one perſon, it is true that as God ſaved the world by his bloud, and the Prince of life was crucified, and the Lord lay in the Grave, ſo God was at the right hand of Majeſtie exalted again. The humane nature of Chriſt is moſt highly exalted, as he hath obtained a new eminencie and dignity over all p. 306creatures, which in reſpect of his humane nature he never had before: he hath an ample and immediate claime to all that glory which might in the humane nature be conferred upon him. This glory, dignity and dominion Chriſt received from his Father according to his eternall decree and Covenant. He ſits at the right hand of his Father, and from his Father he received his power, authority and rule.

Chriſt is a King both by the providence, and by the good will and immediate conſecration of his Father. The Father loveth the Sonne, and hath given all things into his hand. Ioh. 3. 35. He judgeth Dan. 7. 14. Matth. 11. 27. Joh. 17▪ 2.Dan 7:14Matt 11:27John 17:2no man, but hath committed all judgement to his Sonne. Ioh. 5. 22. that is, hath entruſted him with the actuall adminiſtration of that power in the Church, which originally belonged unto himſelfe, He hath made him to be Lord and Chriſt, Act. 2. 36. and raiſed him up to ſit on his throne, ver. 30. Him hath God exalted with his right hand, to be a Prince, and a Saviour, for to give repentance to Iſrael. Chriſts naturall Kingdome doth belong unto him as God coeffentiall and coeternall with the Father. Chriſts diſpenſatory Kingdome is his by donation as Mediatour. Matt. 18. 19. Rev. 1. 1. Dedit autem haec Ieſu Chriſto, quatenu… Med…atori, nou ut coeſsentiali filio. Joh. 17. 5. Haec ordinem magi… docent, quo Deus cognitione… Eccleſi… impertit, quam origi…em ſcienti… reſpe… …ilii.Matt 18:19Rev 1:1John 17:5Act 5. 31. He hath ordained him to be a Iudge of quick and dead. Act. 10. 4…. He hath appointed him over his own houſe. Heb. 3. 2, 6. He hath crowned him, and put all things in ſubjection under his …it. Heb. 2. 7, 8. He hath highly exalted him, and given him a name above every name. Phil. 2. 9. Therefore he calleth him my King, ſet up by him, upon his own holy hill, and that in the vertue of a ſolemne decree. Pſal. 2. 6, 7. Therefore to ſit on the right hand of the Father doth not note glory and dominion properly divine, which doth belong to the Sonne as coeſſentiall and coeternall with his Father, and is his by nature: but glory and dominion next unto that which is eſſentially divine, which belongeth to Chriſt as Mediatour, and which is his not by nature, but by donation and unction from his Father, being made the Head of his Church, a Prince of Peace, and King of Righteouſneſſe. This glory and dominion was given unto Chriſt: and ſo was not that eternall glory, naturall and eſſentiall, which he had with his Father before the foundations of the world. This glory Chriſt had not before his aſcenſion into heaven: but the other as it is naturall, ſo it was from everlaſting. Saint Paul and Peter doe conſtrue it by raigning immediately over every creature, till the Myſterie of our redemption ſhall be finiſhed, 1 Cor. 15. 25. Pſal. 110. 1. The ſetting Chriſt in the throne of Majeſtie, Heb. 1. 3. and 8. 1. and 12. 2. at the right hand of the throne of God, the making p. 307of him Chriſt and Lord, Act. 2. 35, 36. and 5. 31. It is not thenSi ſeſſionen… Chriſti non pro jure tantum regende eccleſiae, ſed pro ipſo regnandi actu accipiamu…, cooperatio illo, de qua agit…r, par… ipſius ſeſſionis rectè vo…bitur. Mart. de perſon. Chriſt. p. 11 87. Pſal. 110. 1. Joh. 5▪ 27.Ps 1101 John 5:27 the might of divine ſoveraignty over the creatures which is given unto him, for this doth ſo follow the nature of God, that it is neceſſary with every perſon that hath this nature. This the Son could not relinquiſh, this he cannot be taken unto, as which doth neceſſarily agree to him, as God bleſſed for evermore. What is it then? A right of executing immediately and in a manner appropriate to this perſon, the ſoveraigne dominion of God, over every creature. This ſoveraignty is given to the perſon of the Sonne both as God and man now aſcended: as God, for it is a power which none that is a pure creature can take or execute: As man, becauſe it is given him now aſcended into heaven with his humane nature, and is to be executed by him as man; for his man-hood doth concurre as an inſtrument working with his God-head in the adminiſtration of it.

The meaning then of this phraſe is not to be admitted toNe que per ejuſdem eſſentiae communicationem, ne que per phyſicam aliquam transfuſionem ſe… tranſitionem …e ſubjecto in ſubjectum, ſed per ſolam ejuſdem perſonae foreign. equality to the divine nature, for this Chriſt ever had as God, and could not but have: neither to be admitted into the divine bleſſedneſſe ſetledly to injoy it: for Chriſt as God ever had and could not but have that eſſentiall beatitude. Neither doth it import thus much, That the humane nature of Chriſt is elevated to this honour, that it may freely uſe the divine Attributes, omniſcience, omnipreſence, omnipotency, ſo as to become by them omniſcient, omnipreſent, omnipotent no leſſe properly then the divine, though after a manner farre otherwiſe; the divine nature being thus by naturall neceſſity: the humane being thus by union with the divine, by gracious communication of theſe unto it, with liberty toNon eſsendo, ſed habendo, non foreign ſed foreign, non per naturam, ſed per gratiam, non in ſeipſa, ſed perſona foreign, &c. uſe them for the perfecting of it ſelfe. So that according to this opinion, the humane nature of Chriſt is made omnipreſent with the omnipreſency of the divine nature, not as a thing ſubjectively inhering in it, but ſo really communicated with it, that it is made truly omnipreſent by it, though the divine Attribute never goe forth of the nature of God, in which as the proper ſubject they grant it immoveably inherent. The ground of this errour is, that they ſuppoſe upon the union of the twoƲrſin. tom. 2. de lib Concord. cap. 8. p. 598. Inſeparabilis unio non inducit coextenſionem duarum in Chriſto naturarum: quippe quarum una finita eſt, altera infinita. T… t… Chriſt… ſed non totum Chriſti eſt ubi que ▪ Sicut caro habet immenſitatem, i. arctè c… pulata eſt immenſo verbo, non minus verbum habet finitionem, i. arctè unitum eſt carni fiaitae. Martia. de perſon. pag 637. Dici de …liquo requirit ineſſe: ergo ſi verè praedica…tur de humana natura, verè etiam eide… ineſſe …p…rtet, ſive per naturam, ſive per gratiam, ſive ut in ſubjecto primario ſive ſecundari…. natures in Chriſt a reall communication of divine Properties to follow, as that the humane nature is made truly omnipotent or omniſcient, not by any confuſion of Properties, p. 308nor yet by any bare communion and concourſe of it to the ſame effect, each nature working that which belongeth to it with communion of the other, but by a reall donation, by which the divine omnipotency doth ſo become the omnipotency of the humane nature, that it may work omnipotently with it, no leſſe then the divine nature doth it ſelfe. But the union cannot cauſe the humane nature partake more in the Properties of the divine, then it cauſeth the divine partake in the Properties of the humane. Againe, if a true and reall communication did follow of divine attributes, it muſt needs be of all, as eternity and infiniteneſſe, ſeeing theſe are the divine eſſence, which can no way be divided. Beſide in the union of ſoul and body which is perſonall, the life of the ſoul is not communicated with the body, but an effect of it only. And to what end ſhould created gifts ſerve, when now more noble Properties doe enter? Not to mention that infinite perfections cannot perfect finite natures, no more then reaſonable perfections can make perfect unreaſonable creatures. Finally, this opinion maketh the divine Properties become inſtrumentary faculties as it were to a finite nature.

The place where Chriſt fits at the right hand of his Father, in reſpect of his Humanity, is in heaven: becauſe where that is, there it is alſo inwardly glorious in it ſelfe, and hath in it ſelf,Luke 24. 51. Mark 16. 19. Hebr. 4. 14. Act. 1. 11. 1 …e…. 3. 22.Luke 24:51Mark 16:19Heb 4:14Acts 1:11Acts 1:1 as in a ſubject, his power, and worketh by that power within the ſpheare of it finiteneſſe, not ſeverally from the word, but with it, and in it. He is at the right hand of God in the heavens, Epheſ. 1. 20. in the higheſt places, Heb. 1. 3, 8. above, Col. 3. 1. This his Soveraignty is a conſequent following on his Aſcenſion into Heaven. Look as Kings are crowned in the chiefe Cities of their Kingdomes, and keep their reſidence in their Palaces neere unto them: ſo it was decent that our Saviour ſhould be crowned in this heavenly Jeruſalem, and keep his reſidence as it were in his heavenly Manſion. There Chriſt ſitteth at the right hand of God, where he appeareth for us, where he maketh interceſſion for us: But Chriſt appeareth for us in Heaven: Heb. 9. 24. and 8. 4. and in Heaven he maketh requeſt for us, and from Heaven we1 Theſſ. 1. 10. Iſai. 66. ….1 Thess 1:10Isa 66 expect the Lord Jeſus. Phil. 3. 21. God is infinite, Heaven is his p. 309throne, and the earth his footſtoole: but the humanity of Chriſt is finite, and not every where preſent: Chriſt is aſcended above theſe viſible heavens, above them and without them, but he ſitteth at the right hand of the Father in the higheſt heavens, above them, not without them. So the Cherubims were over the ArkeEpheſ. 4. 9, 10. Heb. 9. 5.Eph 4:9Eph 4:10Heb 9:5 of the Covenant, and yet they ſtayed upon the Arke, as the place. Heaven is one thing, heavenly glory another,foreign. Exod. 25. 21, 22. Heb. foreign Sept. foreign, eſt id, quod foreign ſeu foreign, in coelo eſt, Heb. 9. 23. Heb. 8. 4. Ita coelum dicitur foreign. a Mac. 3. 39. Job 22. 12. Sept. foreign, and 16. 19. foreign. Iſai. 33. 5. Sept. foreign. al. foreign. 1 Cor. 15. 20. corpora foreign. Epheſ. 2. 6. Epheſ. 6. 12. and 2. 2. Joh. 3. 11, 12. Ignat. Epiſt. 11. Pſal. 68. 34. When a finite nature is in heaven, it is not in earth. Chriſt is not ſo ſupra omnes coelos, ut ſit extra illos, & non in eis: extraterras tamen; quia mundum bunc reliquit. Eidem carni duplex iſ que contrarius exiſtendi modus tribui non poteſt, ſc. localis & illocalis, ſeu phyſicus & hyperphyſicus.Exod 25:21Exod 25:22Heb 9:23Heb 8:4Job 22:12Isa 33:51 Cor 15:20Eph 2:6Eph 6:12Eph 6:2Ps 68:34 as earth and earthly miſery. Heb. 11. 13. Joh. 14. 2. But whileſt we ſay, Chriſt is in heaven, his preſence in earth, in the Church, in the midſt of his enemies is not excluded. For the ſame Chriſt, who is man, is alſo God and every where. Chriſt in his body is in the heavenly and triumphant Church, abſent from the earth: by his infinite Deity he is preſent together in the earthly militant and heavenly. But concerning his Body we may truly conclude, becauſe he is in heaven, therfore it is not every where: for Chriſt cannot be ſaid to be made every where in the heavens, without a contradiction, no more then to be made infinite within limited bounds of being. This being taken for granted, that heaven can ſignifie nothing but a place limited for the extent of it. Chriſt as God and man hath power of rule over all things, by the eſſence of his Deity he is every where; by the eſſence of his humanity now he is in heaven: but he ruleth every where by the miniſteries of his domination. Where as man at the right hand of the Father, there he is ſaid to be as man in reſpect of place: and if where he ſits as ruling, there alſo he be in all places in his body, he is alſo in his body out of his body: then which nothing is more abſurd. Chriſt is received into Heaven, and ſitteth at the right hand of God, by a mediatory action, which he executeth according to both natures, the word working what pertaineth to the word, and the fleſh what appertaineth to the fleſh. Chriſt is Mediatour, as God and man: and glory hath redounded unto him as God and man: and living in this glory he ruleth and governeth his Church as God and man. He aſcended into Heaven in his humanity: he ſitteth at the right hand of God as Mediatour in reſpect p. 310of both natures; he worketh together with the Miniſters of the word by his divine and every where preſent efficacy.

The firſt thing implied by Chriſts ſitting at the right hand of the Father, is the filling of his humane nature with ſupernaturall gifts of knowledge, power, &c. and whatſoever doth any way pertain to the adminiſtration of his office. God, his God hath annointed Pſal 45. 7. Heb. 1. 9.Ps 45:7Heb 1:9him with the oyle of gladneſſe above his fellowes. In reſpect of us theſe gifts may be called infinite, but ſimply they are not, becauſe they are things created, the effects and works of the holy Spirit,Joh. 3. 34. Iſa. 11. 2. Men ſura eſt diviſio quaedam donorum: at in Chriſto pleniſſima copia & ubertas Epheſ. 4. 7. Rom. 12. 3. 1 Cor. 12. 8, 11. So foreign. Labor immenſus. Ov. & foreign, dolor immenſas Senecae dicuntur. Joh. 1. 16. Non deplendo aliquidex ipſius ne que imme…ſitate ne que dimenſione, ſed implendo noſtrā indigentiam ab ipſo.John 3:34Isa 11:2Eph 4:7Rom 12:31 Cor 12:81 Cor 12:11John 1:16 abſolutely they are finite, comparatively infinite. He received the Spirit above meaſure, that is, the whole Spirit, all the gifts of the holy Spirit, in higher degree then any creatures, men or Angels, in full abundance. That is ſaid to be done in meaſure which is done ſparingly, moderately, in proportion: for he that gives bountifully or largely doth not meaſure or number what he giveth, but powreth out copiouſly, as we ſay, from the full heape or with both hands. And that which is plentifull, aboundant, full, is ſaid to be above meaſure, not that ſimply and abſolutely it is infinite, but in compariſon. By that which is given, and not by meaſure, not that which is infinite, but that which is whole and entire is ſignified. And of his fullneſſe we all receive, grace for grace: we ſo receive of his fulneſſe, that his ſufficiency is no whit diminiſhed: our want is filled by him, but his fulneſſe is not emptied by us. The Sunne is not greater, if it be beheld of many, not the leſſe, if of fewer: the ſame is true of the righteouſneſſe of Chriſt imputed. The Sunne doth not decay by motion; an Angell is not wearied with the ſervice of God; Chriſt man is not wearied with the care of the Church, nor his ſtore and plenty waſted with that which he doth every day impart unto his Church, not as a materiall beginning, but as an efficient. In himſelfe Chriſt ſhall ever have ſufficiency, and in reſpect of us perpetually redundance. But the ſame wiſdome and holineſſe, which Chriſt hath in himſelf he doth not infuſe into us, but he doth worke in us by his efficacie, wiſdome and holineſſe anſwerable or proportionable in a ſort.Numb. 11 25.Num 11:25 With ſuch gifts we are adorned as our head, but not with ſo great.2 Pet. 1. 4.2 Pet 1:4 Chriſt is the annointed, and doth annoint us: but we are only annointed, the redeemers of others we are not. The fountaine of grace is in Chriſt alone; the ſtreame flowes to the faithfull: but the ſtreame is from the ſame fountaine, though leſſe then it. Chriſt p. 311is annointed above his fellowes. The things here compared areGal. 4. 6. Pſal. 45 7. foreign Chald. Plus ſeu amplius prae conſortibus Vulg. prae particibus. Sept. foreign. Sym. foreign Vox Gr. & Heb ſig. participationem quamcun que rei alicujus pluribus communi…. Heb. 7. 13. & 2. 14. 1 Cor. 10. 21. Heb. 5. 13. 1 Cor. 9. 12.Gal 4:6Ps 45:7Heb 7:13Heb 2:141 Cor 10:21Heb 5:131 Cor 9:12 Chriſt and his fellowes, and the meane wherein they are compared is the annointing: for which the Lord is called Chriſt, and we Chriſtians: together annointed, not together annointing. We are like to Chriſt, and ſhall be liker unto him, but equall in dignity we are not, nor never ſhall be. Concerning his office Chriſt hath no fellow, he alone is Mediatour: as concerning his perſon, there is none in heaven or earth, who dares to boaſt that he is the fellow of Chriſt: But according to his humane nature, the faithfull are his fellows, whom he doth acknowledge for brethren. Our union with Chriſt, and the union of the humane nature with the Word differ in kind and in very deed: but both theſe are freely effected of God, and the one is like to the other, although the one doe farre excell the other. Chriſt is annointed as our head with moſt abundant grace: we as his members in degree convenient for us.

The fulneſſe of grace is of two ſorts: Firſt, in reſpect of the grace it ſelfe: And ſecondly, in reſpect of him that hath it. The fulneſſe of grace in reſpect of grace it ſelfe, is then, when one attaineth to the higheſt and uttermoſt of grace, both quoad eſſentiam & virtutem, intenſivè & extenſivè: in the eſſence and vertue of it intenſively and extenſively, that is, when he hath it as farre forth as it may be had, and to all effects and purpoſes whereunto grace doth or can extend it ſelfe; as he is ſaid to have life perfectly, or the fulneſſe of life, that hath it, not only in the eſſence, but according to all the operations and acts of life, ſenſitive, intellectuall, rationall, ſpirituall and naturall. This kind of fulneſſe of grace isTho. Sam. T…e…. par. …. qu 7. Art. 9. proper to Chriſt only. The fulneſſe of grace in reſpect of the ſubject or him that hath it, is then, when one hath grace fully and perfectly according to his eſtate and condition, both intenſively to the uttermoſt bound that God hath prefixed to them of ſuch a condition, and extenſively in the vertue of it, in that it extendeth to the doing and performing of all thoſe things that may any way pertaine to the condition, office, or eſtate of ſuch as are of his place and ranke. Or we may ſay, there is a fulneſſe according to meaſure, the fulneſſe of a meaſure or veſſell, a fullneſſe for themſelves only, a fulneſſe of activity, courage and reſolution: and ſoLuk. 1. 15. & … 55. Act. 6. 3. 1 King. 7. 1….Luke 1:15Luke 1:55Acts 6:31 Kgs 7:1 John the Baptiſt, Steven and others are ſaid to be full of the holy Ghoſt, of wiſdome and underſtanding. But fulneſſe without p. 312meaſure, like the fulneſſe of light in the Sun, or water in the ſea, which hath an unſearchable ſufficiency and redundancy for the whole Church, is proper to Chriſt alone. So that as he was furniſhed with all ſpirituall endowments of wiſdome, judgement,Eph. 4. 8. Iſa. 11. 2 & 61. 1.Eph 4:8Isa 11:2Isa 61:1 power, love, holineſſe, for the diſpenſation of his own office: So from his fulnes did there run over a ſhare and portion of all his graces unto his Church.

Certaine it is our Saviour from the veryCol. 2. 3. Chriſt as man knows God more fully then all the creatures, though not ſo fully as God is knowne of himſelfe. But the Apoſtle ſpeaketh not of the man-hood of Chriſt only, but of his whole perſon; nor of his man-hood as in the time of his humiliation, but of Chriſt now glorified. In every age Chriſt had actually given him all ſuch gifts as might fitly ſtand with the myſterie of his humiliation. Luk. 2. 52.Col 2:3Luke 2:52 time that he tooke our nature was perfectly ſanctified, and received the Spirit above meaſure: but the perſonall union did not endow the humane nature with the reall titles of the divine; otherwiſe Chriſts ſtrength as man ſhould have been infinite from the wombe: and his body ſhould have been every where. And it would be leſſe unreaſonable to ſay, that his body is at this day infinite, and his humane nature every where, then that his wiſdome or knowledge as man, ſhould have been infinite, or as great whilſt he was in the wombe as now it is. If the divine nature did not communicate his infinity to the humane, nor make the Son of God ſo compleate a man for ſtrength or ability of body from the wombe, as at thirty yeares he was, what reaſon have we to imagine, that our bleſſed Lord and Saviour did not as truly grow in wiſdome and knowledge, as he did in ſtrength and ſtature of body. Simple neſcience can be no ſin in any child, nor in any man, unleſſe it be of thoſe things whichT… fuit corpus unitum D…tati, quam anima. Heb. 5. 8. Obedientiam didicit ex ijs quae paſſus eſt, quam ſc. res ardua & gravis ſit, in tam ac…rba & ignom…n…oſa morte ſufferen…a Deo par…re. Mark 13 32. Ma…. 2…. …9.Heb 5:8Mark 13:32 he is bound to know: but proficiency in wiſdome and knowledge is to the Sons of men a praiſe-worthy perfection: which muſt not be denied unto our Lord and Saviour in his infancy or his youth, no more then he is to be robbed of any royall attributes now he is made King. That he was without all ſtaine of ſin, the moſt holy Sanctuary of the moſt holy and bleſſed God, is ſtedfaſtly to be believed. But that he had the ſame meaſure of knowledge at his circumciſion which he had and gave proofe off when his Parents found him in the Temple, or at his Baptiſme, as ſince his reſurrection and aſcenſion he hath, this the Scripture teſtifieth not. As man he was ignorant of the day of judgement, which now in heaven he knowes, as all other things pertaining to his office. However p. 313therefore our Saviour had the habit of all knowledge from the beginning, yet he had not the act and uſe of it. That which ſomeSee Maldonat. in Luk. 2 40. Quod voluntatem concernit, omnes virtutes ta…e incrementum in ea accep…runt, quale in creaturam cadere poteſt Jun. Th…ſſ. Theolog. 29.Luke 2:40 anſwer, that Chriſt by infuſed knowledge knew all things, and after attained another kind of knowledge, which they call acquiſite is not ſo fit, becauſe knowledge acquired and infuſed of the ſame things is of the ſame nature and condition, and two formes or qualities of one kind cannot be in the ſame ſubject.

The ſecond thing implied in Chriſts ſitting at the right hand of the Father is to be admitted into divine bleſſedneſſe, ſetledly to enjoy it. Chriſt as God ever had, and could not but have that eſſentiall beatitude: and that bleſſedneſſe which he receiveth as man is not to have end. The good that is in an intellectuall nature is of two ſorts: the one of vertue, the other of ſweet, joyfull and pleaſing delight: And though both theſe concurre ſometimes, as in the fruition of God in heaven, wherein the perfection of vertue, and fulneſſe of joy and delight doe meet together: yea and though every thing that is vertuous be delightfull, yet it is not ſo much the height of vertue, as of delight, that is judged happineſſe. Now our Saviour Chriſt was joyned to God by the affection of vertue or juſtice, andƲt mori corpus Chriſti potuit, & tamen cum unionem, tum eff…ctus quoſdam De… tatis participare: Ita & mori mortem ſuam & derelinqui anima potuit, & tamen uni…ne ſua, & hujus unionis effectis frui. Can … … lib. 12. cap. 1…. Ma…donat in Mat. 26. Iſa 5…. 4. Joh. 4 6. H…b. 4. 15. Joh. 14. 23. Prov. …5. …5. Chamier tom. 2. lib 5. cap 20. Nullus comprehenſor eſt obnoxius ul…s calamitatibus.Matt 26Isa 5:4John 4:6John 14:23Prov 5:5 could not be devided or ſeparated from him, no not for a moment, becauſe he could not but love him, feare him, truſt in him; but by the affection that ſee…eth pleaſing content in enjoying thoſe ineffable delights and pleaſures that are found in God our Saviour as man might, and was for a time divided from God. Moreover our Saviour Chriſt in his life time here on earth, ſo reſtrained and kept within the cloſet of his ſecret Spirit, the happineſſe that he enjoyed in ſeeing God, that it ſhould not ſpread farther, nor communicate it ſelfe to the inferiour faculties of his ſoule, or impart the brightneſſe of it to the body, but it was ſubject to miſery and paſſion. The godly in this life doe taſt not only ſome hope of heavenly life, but the firſt fruits of this heavenly joy. The Church and every Saint is heaven: the ſoule of the righteous is heaven. Our Saviour was both viator and comprehenſor, bleſſed in this life, with that bleſſedneſſe, which is not to be had but in heaven: but now our Saviour advanced on the right hand p. 214of God, is admitted into that incomprehenſible, glorious, ſetled bleſſedneſſe, never to ſuffer the leaſt ecclipſe for one moment, which doth communicate it ſelfe toCham panſt. tom. 2. lib 4. cap 4 and 5. Ma…. 17. 2. 1 P…t 1. 11. Heb. 12. 2 Phil. 3. 21. Verè contr…ſtari, dolere, & pati non poteſt, cui divina …e…t…tud… & impaſſibilitas verè & reali…er communicata fuit. Ʋrſin. Tom. 2. co…f…ſs de perſon. Chriſt. pag. 407.Heb 12:2Phil 3:21 all powers of ſoule and body, that it is and ſhall remaine for ever incorruptible, impatible, immortall, encreaſed with ſtrength and nimbleneſſe, ſhining with brightneſſe and glory celeſtiall and divine.

Thirdly, our Saviour Chriſt as man is taken to have prerogative before every other creature. For this phraſe of ſetting at his right hand, noteth the preheminence of him, as next to God himſelfe: that looke as one made a King, hath a dignity above all perſons named in his Kingdome, Dukes, Earles, Lords: So our Saviour taken up as man to this kingly dignity, muſt needs be in preheminence before them. It is no wonder, for this nature eſſentially appertaineth to that perſon, which made all theſe things, viſible and inviſible. Againe, every perſon, the nearer he is in conjunction of bloud to an earthly King, the more he hath prerogat…veCol. 1. 16 Joh. 1. 3. Heb. 1. 2, 3. Revel. 4 ult.Col 1:16John 1:3Heb 1:2Heb 1:3Rev 4 above others, more diſ-joyned: ſo this created nature, ſeeing it is made one perſonally with God, by how much it is more nearely united, by ſo much it is fit that it ſhould have prerogative before others. Not to ſpeake, that being heire of all things, it is meet that he ſhould be before all, who are but parts of his inheritance, and having more excellent endowments, I meane created gifts than any other, it is meet he ſhould have the firſt place before all other. Chriſt is ſet farre above all principality, and power, and might, and domination: which words are commonly underſtood of the Angels, but the two firſt words may fitly be interpreted as names of excellency found in this preſent world. For principalities and powers when they are put for angelical natures, they are not termed ſo ſimply, but with an addition to the place; but theſe words put for humane excellencies, we reade them ſimply, without any thing added. And this diſtribution of power named in this world, and in that to come,Epheſ. 1. 20. foreign, principatus dicuntur. Rom. 8 38. Luk. 12 …. Significat etiam turmas. 1 Sam. 11. 11. Eph 3. 10 Sept. Job 1. 17. and 6. 1…. Sept foreign, Aq. foreign Tit. 3 …. Col. 1. 16. Dr…ſ. praeter. in Rom. 8. 38. Deod ibid.Eph 1:20Rom 8:38Luke 121 Sam 11:11Eph 3:10Job 1:17Job 6:1Titus 3Col 1:16 reſpecteth ſomething in this enumeration fore-named, the former theſe two firſt named, the latter the couple following.

p. 215Fourthly, Chriſt not only as God, but as man hath power aboveHeb. 1. 2.Heb 1:2 every creature: As Mediatour he hath received a power imperiall over every creature: which is apparant in this, that the Apoſtle ſaith, Chriſt is ſo placed above all, that all are ſubject underEpheſ. 1. 21. Heb. 2. 8, 9. Matth. 28. 19. Duplex eſt Chriſti dominium. 1. Eſſentiale, quod ab aeterno habet commune cum Patre. 2. Vicarium ſeu Mediatorium quod habet a Patre, in cujus locum quaſi ſuccedit. Camer. in Heb. 1. 2.Eph 1:21Heb 2:8Heb 2:9Matt 28:19Heb 1:2 his feet. To me is given all power in Heaven and earth: that is, power whereunto every creature is ſubject. He ſpeaketh of it as done, becauſe it was immediatly to be performed. This perſon as God, receiving by voluntary diſpenſation this honour from the Father, that he ſhould in an immediate and appropriate manner execute government over all creatures in heaven and earth; the ſame perſon as man participating in this Kingly divine authority, ſo farre that he ſhould inſtrumentally concurre in executing all that judgement which Chriſt according to his divine nature did principally effect. Though the Father and the Spirit have a right and ſoveraignty over the creature, yet they doe not immediatly execute this in ſuch manner as the Sonne doth, who hath received a right of executing immediatly and in a manner appropriat to his perſon, the ſoveraigne dominion of God over every creature. The Sonne by voluntary diſpenſation ſent by the Father, did emptie himſelfe of exerciſing and ſhewing forth his right and dominion over every creature: and the Father by voluntary diſpenſation doth reſigne to the Sonne the immediate execution of all power over every creature, till that time that all things be ſubdued under him. This the Scripture doth lay downe, as in regard of earthly powersRev. 1. 5.Rev 1:5 they are ſubject; for he is ruler of the Kings of the earth. He hath this royall ſtate written on his thigh, as it were King of Kings, Lord of Lords, Rev. 19. 16. That he hath power over theHeb. 1. 4, 6. col. 2. 10.Heb 1:4Heb 1:6 Angells is plaine, both by the reverence they doe him, and their obedience towards him. Every knee boweth unto him, the evill Angells yeeld ſignes of ſubjection, either deceitfully to wrong ends, or by force compelled, though their ſtate is ſuch they cannot doe it religiouſly as the other. And if Chriſt have power to ſend forth, diſpoſe of, and imploy the Angells, he hath power to take account how that he ſetteth them about is diſchardged. The evill Angells could not enter the Swine without his leave, and they are ſubject to his judgement: when the Saints ſhall judge the Angells, what power hath Chriſt himſelfe this way? And as for the excellencies on earth, they all receive their power from Chriſt, and are at his diſpoſe: yea the Apoſtle ſaith, He is crowned p. 316with glory and honour, and all things are put under his feet:Heb. 2. 7, 8. Joh. 17. 2. Camer in Heb. 7, 8. Par Ibid. Antitheſis eſt inter Chriſti ſtatu… ſedentis a… dextram Patris, & expientu in cruce peccata noſtra.Heb 2:7Heb 2:8John 17:2Heb 7:8 The Apoſtle ſpeakes of that dominion which Chriſt received over all the creatures of God, none excepted: but if all things be ſubjected to the feet of Chriſt, is not the humane nature every where? No: for the phraſe in Scripture is not to be underſtood of ſubjection locall or corporall, but imperiall; ſc. that the man Chriſt is King of heaven and earth, having all things ſubjected to his command. This power and glory which Chriſt as man received is not infinite ſimply, for then it ſhould be the deity it ſelfe, which he ſhould not have had in the ſtate of humiliation: but the deity he had before, not by habituall infuſion, but by perſonall union. And if Chriſt by vertue of the hypoſtaticall union had received all fulneſſe of the God-head, that is, all divine Properties, as ſome interpret it, it is not poſſible he ſhould have received greater or more ample glory: for greater then that which is infinite cannot be beſtowed. But the Scripture ſpeaketh expreſſely, that Chriſt as man was truly and really glorified, or that he obtained that glory and Majeſty which before he had not, ſc. as man. And if the humane nature be infinite or eternall of neceſſity the Incarnation of Chriſt, and ſitting at the right hand of the Father muſt be really the ſame, if they be not aboliſhed, and the humane nature made equall unto, if not the ſame with the divine.

The right hand of God abſolutely conſidered muſt not ſo be interpreted, as if it was all one with the phraſe of ſitting at the right hand of God. For by the right hand of God is ſignified his power, wiſedome, protection, providence, &c. but by the other, the exaltation of Chriſt, and communication of Majeſty and rule, which he may exerciſe and ſhew forth every where, without the omnipreſence of his humane nature. Neither are we to imagine that Chriſt hath all things or places or times ſo ſubjected to himſelfe, that he doth forth-with change their natures by this ſubjection,Col. 1. 19. & …. …. Vorſt. Deo placuerit in Chriſto (….) per Chriſtum, i…habitare totam pleni…udinem, be totam eccleſiam.Col 1:19 much leſſe that he doth make them to be and not to be at the ſame time; as to make all places to be one indiviſible title, or all times to be one point: for ſo it ſhould be diviſible and indiviſible, the ſame and not the ſame together.

It is objected, that the fulneſſe of the God-head dwelleth bodily in Chriſt, that is, the whole eſſence, Majeſty and glory of God dwelleth in the humane nature. And we are to conceive the perſon there ſpoken of, ſc. the beloved Sonne as man, as incarnate. p. 317The reaſon is, becauſe the ſecond perſon in Trinity, the Sonne ofTota Dei plenitudo eſt univerſa Dei voluntas & Majeſtas, quatenus a nobis cognoſci & poteſt & debet. Id. Ʋrſin Vbi ſupra Pag. 601. Omnis plenitudo Deitatis inhabitat in Chriſto homine, non ſicut in alijs ſanctu, gratia tantum in habitationis ſeu aſſiſtentiae, nec reali communicatione ſeu confirmatione, ſe… reali un…one cum humanitare; ſic ut unitae ſint duae naturae inſeperabiliter & perſonaliter. 2 Cor. 6. 16.2 Cor 6:16 God abſolutely conſidered, hath all fulneſſe, not by voluntary diſpenſation, but by naturall neceſſity, in as much as the eternall Father never was, nor could be without his eternall Sonne, God with himſelfe. In Chriſt his perſon there is a threefold fulneſſe: the firſt fundamentall, ſc. the fulneſſe of the divine nature, which doth perſonally dwell with that man-hood in Chriſt, whence it comes to paſſe, that this man is truly called God, that is, the manhood taken into fellowſhip of the ſelfe perfect and eternall perſon of the Sonne of God, ſo that it is become as a part of his perſon. The ſecond is the fulneſſe of office, to which even Chriſt man is called. For in regard of his humane nature now united to the ſecond perſon, he is man called to be the Chriſt of God, that is, annointed our Prophet, Prieſt and King. The third the fulneſſe of created or habituall graces, wherewith the ſoule of Chriſt is filled, which are not divine properties, (for no created gift can be a Propertie divine) but effects which the God-head worketh diſtinct from it, as the ſoule giveth life to the body. Now for the dwelling of all fulneſſe in Chriſt man, the latter two are in him ſubjectively: the former, that as the God-head doth dwell in Chriſt man, not as in the Saints by relation of love and communion of the effects of it in grace; nor as in the glorified Saints in regard of aboundant love manifeſted in the gift of glory; nor any ſuch ſimple cohabitation: but it dwelleth in the manhood as with a nature which is taken to unity of perſon in the Sonne of God, and ſo is through grace become of the ſubſtance of the ſecond perſon. So that Chriſt as man hath the ſecond perſon of Trinity, God with the Father and Spirit dwelling perſonally in it: ſo that this manhood is eſſentially and ſubſtantially coupled with the deity in unity of one ſelf…-perfect and eternall perſon. Chriſt man is fitly called God, and therefore in Chriſt man the God-head is ſaid to dwell properly: but Chriſt his humane nature may not be ſaid to be God, and therefore the God-head is not ſo fitly ſaid to dwell in the humane nature as in the perſon denominated after it, that is, in Chriſt man

It will be ſaid, if Chriſt rule in the midſt of his enemies, then it muſt follow that he is every where preſent.

But that is ſpoken of the perſon, and not of the man-hood alone,Pſal. 120. 2▪Ps 120:2 and what is ſaid of the perſon doth not neceſſarily belong to both p. 318natures. And Chriſts dominion over all things doth not require his corporall preſence with all things. According to his divine nature, he is everyJoh. 8. 58. Chriſt in reſpect of his divine nature is every where preſent without addition: and by the ſpirituall and effectuall preſence of his body, he entreth the ſoules, and ſtrengtheneth the hearts of all the faithfull, by the power of his grace and truth of his promiſe, Epheſ. 1. 22. Col. 2. 10. 1 Cor. 11. 3. Chriſt is the firſt-borne. Col. 1. 18. Heb. 1. 2, 4. and heire of all things. 2 Cor. 4. 5.John 8:58Eph 1:22Col 2:101 Cor 11:3Col 1:18Heb 1:2Heb 1:42 Cor 4:5 where preſent according to the effects of his providence, wiſdom, power, grace, &c. according to his humane nature he is eſſentially in heaven, and now only in heaven, but his dominion is over all things: which doth not denote ſoveraignty, power or omnipreſence eſſentially divine, but glory and Majeſty next to divine, as was ſaid before.

The fift thing implied in Chriſts ſitting at the right-hand of the Father is, that in ſpeciall he is the head of his Church. The word Head is uſed ſometime for one who in any kind is before or above other: and in this large ſence, Chriſt is the Head of the Angels, that is, their ruler or governour, one that is above them; man is the Head of the woman, Chriſt of man, God of Chriſt. But here it ſignifieth that Chriſt is ſo over his Church, that he is in a more neare and communicative ſort conjoyned with it, as the head is with the body and members. Looke as the King hath a more intimate and aimiable ſuperiority over his Queen than over any other ſubjects, ſo it is here in Chriſt our King, whoſe dominion towards his Church, who is his Spouſe and Queen, is more aimiably tempered and nearly affected, then is his government over any other. Chriſt hath taken the ſelfe ſame holy and ſpirituall nature with his Church, ſtanding as well of that which is outward and ſenſitive, as of that which is inward and intellectuall. The faithfull are united to him here by knowledge of faith and love, ſuch as Chriſt himſelfe by his Spirit begettet… in them, as hereafter by glorious light and love. He doth communicate unto them that whole life of grace and glory, which they have or ſhall receive; direct and move them outwardly by his ſignifying will, and inwardly by ſending his Spirit, which moveth with efficacy to that which he ſheweth; and followeth them with aides inward and outward, leaſt their faith ſhould be prevailed againſt. Though betwixt the faithfull and Chriſts naturall body there be a bodily diſtance, yet the Spirit which commeth from Chriſt doth ſo joyne them with him, that nothing commeth twixt him and them. The ſame life p. 319of grace for kind, which is in Chriſt, is in every faithfull ſoule, as fireCaro Chriſti no… vivificare dicitur, quatenus pro mundi vit… data eſt, & fide a nobis manducatur: hoc eſt, per modum merite ſimul & ejuſmodi efficaciae, quae Mediatoris perſonae propriè conveniat. Regnat ubi que Deus & homo, divina & humana volunta…e ac nutu. Filius vivit prop…r Patrem. Joh 6. 57. F…lius à Patre habet aeternam & increatam vitam; ut homo quo que ab codem beatam cre…tam v…am habetiut Mediator vitam beatam nobis carnis ſuae troditione in mortem acquiſivit, & divina ſua virtue in nobis effccit. Gal. 3. 14. See Field of the Church. 1… 5. cap. 16. Sobin. art. 3. de perſon Chriſt. p. 316. Petimus ut Chriſtus nobis velit dare ſpiritam, id que …am humana quam divina ſua voluatate; & tamen non petimus ut ſecundum humanam naturam ab ipſo procedat incorda noſtra Sp S ſeu ut humana per ipſum operetur, nam etiam proceſſio Sp. S. & operatio per…pſum eſt proprium Dei talis opus: alterum ad intra, alterum ad extra: ſed ut etiam humana voluntate velit hanc operationem Dei tatis ſuae in nobis Heb. 1. 6. Pſ 9. 7. Phil. 2. 10. Rò 14. 11. Iſa 45. 23 Joh. 5. 22. Pſal 2. 12. Joh. 3. 15, 16, 17 18, 36. Joh. 6 29 & 12. 36. Joh. 14. 1. Rom. 15. 12. Mat. 12. 21. Act 7. 50, 60. 2 Joh. 3. Rev. 1. 4, 5. Ro. 1. 7. Syr. 1 Co. 1. 3. 2 Co. 1, 2. Gal. 1. 3. Epheſ. 1. 2. 2 Tim. 1. ….John 6:57Gal 3:14Heb 1:6Ps 9:7Phil 2:10Isa 45:23John 5:22Ps 2:12John 3:15John 3:16John 3:17John 6:29John 12:36John 14:1Rom 15:12Matt 12:21Acts 7:50Acts 7:602 John 1:3Rev 1:4Rev 1:5Rom 1:71 Cor 1:32 Cor 1:2Gal 1:3Eph 1:22 Tim 1 kindled & fire kindling is of the ſame nature. And Chriſt having fulneſſe of grace and glory for all his, he cannot be but moſt ready to communicate with them every thing for their good. Chriſt is the Head of his Church, both as God and man our Mediatour. For did not the divine nature, which is the fountaine of all life naturall and ſupernaturall dwell with this man or humane nature, we could not be enlightned or quickned by it. He that eateth my fleſh (ſaith Chriſt) hath life in him; not that this nature of it ſelfe can doe theſe things, but becauſe the Deity dwelleth with it, and by it as by an inſtrument joyned perſonally with it, doth properly and efficiently worke theſe things. The omnipotent power of creating ſpirituall graces is not in the humane nature, nor the omnipotent actions which doth produce them, doe or can proceed from the humane nature: but they are in God only, and from God in and with the humane nature, working to the ſame effects, according to its property. Chriſts humane nature hath both underſtanding and will whereby he worketh, and is an internall inſtrument united within the perſon of God the Son, as a part of his perſon in a ſort, yea more neerly: but theſe divine works, which Chriſt the Mediatour worketh, the chiefe vertue and action, which properly effecteth them is in God, not communicated really with the other nature, though it doth worke them in this humane nature with it, yea and by it, as a moſt nearly conjoyned inſtrument, which within the perſon of God the Son hath his proper actions concurring in an inferiour degree of efficiency to that which the divine nature properly and principally worketh. God worketh graces, Chriſt man worketh the ſame: the divine nature createth them and infuſeth them into this or that man, through Chriſt man being as a common conceptacle or conduit-pipe. The humane nature worketh them not by powerfull creating them, but by taking away ſin and the cauſe, that ſo way might be made for this promiſed Spirit; by interceding Mediator-like for them; and by willing the going of ſuch graces from him, as who is with God the Son but one worker, though a diſtinct principle of working, that is, though diſtinct in nature, yet the ſame perſon. He therefore worketh them as his own workes, from his owne power: for Gods power is by unity of perſon made his, the divine power not being without him, as the power of another perſon then he is p. 320but being perſonally with him. And thoſe things which his humane nature worketh, which are wrought after his humane nature, the workes not of an humane, but a divine perſon: for though the nature, according to which they are wrought, be humane, yet the perſon working is the perſon of the Sonne of God. Hence it is that Chriſt-man doth give graces authoritativè & effectivè, yea according to humane action doth effect them in the higheſt degree that an inſtrumentall operation can effect any thing.

S^t Paul gives graces by laying on of hands with prayer, miniſterialiter, not as his worke, but as intreating it from God in Chriſt, and ſignifying what God doth in Chriſt; not from any power any way within his perſon, but the power of another; not as conjoyned with God, as the body with the ſoule, but as an inſtrument with God. Chriſt the Head of his Church is over all, to whom all things are ſubject. He who muſt be a ſaving head to us, there is great need he ſhould be over all. Could he not bind that ſtrong one, and cauſe him re-deliver his poſſeſſion, how ſhould we ever be ſet at liberty? Could he not diſſolve the worke of Satan, ſwallow up death, create life and quickning in us, our caſe were lamentable?

The ſixt thing implied is, That Chriſt God and man is the object of divine odoration. Let all the Angels of heaven worſhip him. All knees ſhall bow unto him. All ſhall honour the Sonne, as they honour the Father. Yee believe in God, believe alſo in me, ſaith our Saviour. In him ſhall the Gentiles trust. So Steven called upon the Lord Jeſus ſaying, Lord Jeſus receive my ſpirit. And the Apoſtles in the entrance of their Epiſtles deſire grace and peace from God the Father, and from our Lord Jeſus Chriſt, not the Lord of Jeſus Chriſt, as ſome Heretikes would corrupt the text: and ſo in the ſhutting up of their Epiſtles; The grace of our Lord Jeſus Christ, 1 Cor. 15. 23. Gal. 6. 18. 2 Cor. 13. 13. Phil. 4. 23. 1 Theſſ 5. 28. 2 Theſſ. 3. 18. Philem. v. 25. 2 Tim. 4 22.

But ſome object that if adoration be due to Chriſt God and man, then it will follow, that the humane nature is omniſcient and almighty: which followeth not, becauſe that which is ſpoken of the concrete or whole perſon, is reſtrained to the one nature, which ſhould not be. The perſon adored or called upon is man, but the humanity it ſelfe only or ſolely, or in it ſelfe properly taken, p. 321is not the proper ſubject or object of that worſhip. Albeit we may and ſhould adore the man Chriſt with divine worſhip, yet may we not adore his man-hood, or his fleſh and bloud. Becauſe though the man Chriſt be God, yet his man-hood is not God, and by conſequence not to be worſhipped with that worſhip which is properly and eſſentially divine. Againe, if adoration agree to the humanity of Chriſt, then may his humanity helpe and ſave us. But the humanity of Chriſt cannot helpe and ſave us: becauſe omnis actio est ſuppoſiti, whereas the humane nature of Chriſt is not ſuppoſitum. None of thoſe who defend the adoring of the humanity of Chriſt with divine worſhip, doe well and warrantably expreſſe their opinion.

Firſt, Some of the Schoole-men have found none other reſpectAquin. 3. q. 25. Art. 2. wherefore the man-hood of Chriſt can be ſaid to be adored, except this, that the fleſh of Chriſt is adored by him who adoreth the word incarnate, even as the Kings cloathes are adored by him who adoreth the King. And thus they make the fleſh of Chriſt to be adored only by accident. Ego vero (ſaith the Arch-biſhop ofDe Rep. Eccl. lib. 7. cap. 12. n. 43. Spalato) non puto à quoquam Regis vestimenta, quibus eſt indutus, adorari. And why doth he that worſhippeth the King, worſhip his cloathes more then any other thing that is about him, or beſide him, perhaps a Hawke upon his hand? &c. There is no more but the Kings owne perſon ſet by the worſhipper to have any ſtate in the worſhip, and therefore no more worſhipped by him. Others deviſe another reſpect wherefore the man-hood of Chriſt may be ſaid to be worſhipped, namely, that as the divine worſhip agrees only to the God-head, and not perſonis praecisè ſumptis, i. Fr. S. Clara Expoſ. art confeſſ. Angl. art. 28.ſub ratione formali conſtitutiva perſonarum quae eſt relatio, but only as theſe relations identificantur with the eſſence of the Godhead: ſo the man-hood of Chriſt is to be adored, Non per ſe praecisè, ſed prout ſuppoſitatur à Deo. But if by ſuppoſitatur they meane (as they muſt meane) that the man-hood is aſſumed into the unity of the perſon of the Sonne of God (for otherwiſe if they meane, that the man-hood is made a perſon, they are Neſtorians) that which they ſay cannot warrant the worſhipping of the manhood with divine worſhip: becauſe the man-hood, even after this aſſumption and hypoſtaticall union, is ſtill for all that a creature, and a diſtinct nature from the God-head, ſo that it cannot yet be ſaid to be worſhipped with divine worſhip.

p. 322D^r Field layeth out a third way: for whiles he admitteth the phraſe of the Lutherans, who ſay not only concretively, that theOf the Church lib. 5. cap. 15. man Chriſt is omnipotent, but the humanity alſo: he thus diſtinguiſheth; when we ſpeake, ſaith he, of the humanity of Chriſt, ſometimes we underſtand only that humane created eſſence of a man that was in him, ſometimes all that that is implied in the being of a man, as well ſubſiſtence as eſſence. But this diſtinction is as if a man ſhould ſay, ſometimes by blackneſſe I underſtand blackneſſe, and ſometimes the ſubject wherein it is together with the blackneſſe it ſelfe. An abſtract is no more an abſtract if it have a ſubſiſtence. It is the tenet of the Schoole, that though in GodAqu. …qu 13. art. 1. the concrete and the abſtract differ not, becauſe Deus & Deitas are the ſame, yet in creatures (whereof the man-hood of Chriſt is one) they are really different. For the concrete ſignifieth ſomething compleat ſubſiſting, but the abſtract (ſuch as humanity) ſignifieth ſomething not as ſubſiſting, but as that whereby ſomething is. Wherefore when ſome ſay, the fleſh of Chriſt is to be adored, the ſpeech is not proper, but figurative: becauſe properlyPolan. Syntag. lib. 6. cap 16. the fleſh, ſecundum ſe, is not adored, becauſe it is a creature, but God manifeſted in the fleſh. But here it is to be noted, that the Scripture ſpeaketh of worſhip which is graciouſly communicated of the Father to Chriſt as Mediatour, and not ſimply of that which is given unto him as the only begotten Sonne of God. As GodPhil. 2. 9. J…h. 5. 26.Phil 2:9 hath exalted him, ſo he hath graciouſly communicated this honour and dignity of worſhip unto him as God and man. The adoration of Chriſt may be conſidered two wayes: either as it doth reſpectChemnit. harm. cap. 46. the eſſentiall properties of the God-head alone, or the properties of both natures and the office of Chriſt. If it reſpect the properties of the God-head alone, adoration is pred…cated of the perſon denominated from either, or both natures, and is underſtood to be true of that perſon according to the divine nature, as the eſſential properties themſelves are underſtood to be true of that perſō according to the divine nature. But if adoration reſpect the properties of both natures, and the office of Chriſt, it is ſpoken of the perſon accordingSolmius. art. 3. de perſon. Chriſt. pag. 3. 6. to both natures, and is underſtood to be true, but the difference of both natures being kept. For we aske bleſſings of Chriſt God and man, in performing whereof, we deſire and underſtand that he doe what is proper to the Deity according to the Divine, and proper to the humanity according to the humane nature. p. 323For as the office, ſo adoration reſpecting the office, doth not take away the difference of natures, that is, doth not confound or equall the natures, or the properties of the natures. So we crave of God, that he would intercede for us, which he doth according to both natures, becauſe Interceſſion is the office of the whole perſon: which parts in this office he performes one way according to his Deity, another according to his humanity, and ſo of the reſt.