Two Treatises, Tract 1 (1 of 4)

Two Treatises · Tract 1 (1 of 4)

p. 1ΜΕΣΙΤΗS, OR, The One and OnelyOnly Mediator betwixt God and Men, the Man CHRIST JESUS.

1 Tim. 2.5.

For there is one God, and one Mediator betwixt God and men, the Man CHRIST JESUS.

AMongſt Miniſteriall offices and ſervices there are two which are looked upon as chief and principall, viz. Coherenceto ſpeak from God, and to God. To ſpeake from God to his people, to ſpeake to God for his people. The one of theſe p. 2is done in Preaching, the other in Prayer. Touching both theſe our Apoſtle Saint Paul indoctrinates his ſcholer Timothy in this Epiſtle. The former he doth in the cloſe of the chapter foregoing, ver. 18. where he giveth it in charge to him, that he ſhould [War a good warfare.] And that not only as a private ſouldier, a private chriſtian, [fighting the good fight of faith] (as elſewhere he exhorts him:1 Tim. 6.12.1 Tim 6:12) but as a publick officer, a Miniſter of the Goſpel, maintaining the truth of God againſt all falſe Teachers and Corrupters of it. [Holding faith and a good conſcience:] So it followeth: Faith, the Doctrine of faith, that ſacred Depoſitum, the doctrine of the Goſpel which was committed to his truſt; This Timothy muſt hold, 1 Tim. 6.20.1 Tim 6:20holding it faſt, and holding it forth; therein diſcharging his conſcience in the ſight of God and Man. The later of theſe he doth in the former part of this chapter, which beginneth (as you may ſee) with a ſerious exhortation and incitement to all kindes of publick prayer [I exhort therefore, that firſt of all Supplications, Prayers, Interceſſions, and giving of thanks be made:] But for whom ſhould they be made? why, generally, [for All men] i. e. All ſorts and conditions of men. For ſo muſt we underſtand that univerſall Particle, Particula univerſalis ſemper ad hominum genera referri debet, non ad perſonas. Calv. ad Textum.both there, and where elſe we meet with it in this chapter (as Calvin noteth it upon this text) as relating not unto all particular individuall perſons; (for there are ſome for whom Chriſt would not pray: [I pray not p. 3for the world, Joh. 17.9.] viz. the Reprobate world, that mundus damnandorum (as Auguſtine calleth it,) ſuch as in Gods eternall purpoſe and decree were paſſed by, and ordained to juſt condemnation for ſin: And there are ſome for whom Chriſtians may not pray, viz. Malicious apoſtates, ſuch as have ſinned that ſin unto death, the ſin againſt the Holy Ghoſt,1 John 5.16.1 John 5:16 [I do not ſay (ſaith Saint John) that a man ſhould pray for it,] pray for pardon for any that have committed that ſin, which in it ſelf, is irremiſſable, unpardonable,) but to the ſeverall ſpecies, the ſeverall kinds and conditions of men, not only Jews but Gentiles; not only Chriſtians but Infidels, not onelyonly friends but enemies. Thus in generall, Pray for all men.

More particularly, for Publick perſons, Magiſtrates, Rulers. So it followeth, [For Kings and all that are in Authority:] Magiſtrates, whether ſupreme, or ſubordinate: All that were foreign, in eminent place, the Higher Powers, Rom. 13.1.Rom 13:1as the Apoſtle elſewhere calleth them: Such muſt be remembred by Timothy and others, and that in the firſt place.

But how ſo? what, were not the Magiſtrates and Rulers of thoſe times generally (if not univerſally) profeſſed Enemies to the Truth and Church of God, perſecutors of the Saints? True; ſuch they were; And in that regard poſſibly ſome might make it a queſtion whether they ought to be prayed for, or rather p. 4prayed againſt. To take off that ſcruple, and to ſet on the general duty, the Apoſtle ſubjoyns three or four Arguments or Reaſons in the verſes following.

1. The firſt whereof peculiarly concerneth them. And it is fetched from that Head which ſwaieth moſt with Fleſh and Blood, ab utili; from the profit and advantage that might accrue from this Duty. In ſo doing, Timothy and others might reap no ſmall benefit. By this means, through the bleſſing of God upon the government of ſuperiors, they might injoy a Civil peace [That we may lead a quiet and peaceable life in all Godlineſſe and Honeſty, ver. 2.]

2. But, however (in the 2^d place) in praying for them, and others, they ſhould performe a ſervice acceptable unto God [For this is good and acceptable in the ſight of God our Saviour, ver. 3.

3. A 3^d Argument is taken from Gods gracious purpoſe revealed in the Goſpel, which extendeth it ſelfe indefinitely, and indifferently to all ſorts of perſons [Who will have all men to be ſaved, and to come to the knowledge of the truth, ver. 4.

4. A 4^th and laſt (being near a kin to the former) is taken from that common Intereſt which all ſorts of perſons have, or may have, in the ſame God, and in the ſame Chriſt, [For there is one God, and one Mediatour betwixt God and men, the Man Chriſt Jeſus.] One God both to Jews and Gentiles. [Is p. 5hee the God of the Jews only? (ſaith the Apoſtle Rom. 3.29.) Is he not alſo of the Gentiles? Rom. 3.29, 30.Rom 3:29Rom 3:30Yea of the Gentiles alſo. It is one God that juſtifeth the Circumciſion (the Jews) by faith, and the Ʋncircumciſion (the Gentiles) through faith.] And as one God, ſo one Mediatour; As one God the Creatour and Father of all, ſo one Lord Jeſus Chriſt by and through whom all may have acceſs unto that God.

And thus have I brought you to the words of the Text. Out of which I ſhall onelyonly ſingle forth the later clauſe. A clauſe which holdeth forth unto us that great Goſpel-foundation, upon which the whole work of mans ſalvation reſteth; the very ſumme and ſubſtance of all Chriſtian Religion.

There is one Mediatour betwixt God and men, the Man Chriſt Jeſus.General Propoſition.

For the better handling of which Propoſition, that I may not graſpe too much at once, I ſhall divide it, and draw it forth into two. 1. Jeſus Christ is a Mediatour betwixt God and men: 2. He is the one and only Mediatour. Divided into two Doctrines.In the former we have the generall office of Chriſt, he is a Mediatour. In the later we have the peculiar Appropriation of this office unto him, with an Excluſion of all others from having any ſhare in it; He is the one and Only Mediatour. Upon theſe two I ſhall inſiſt ſeverally; craving your beſt Attentions to go along with me; this being a ſubject of high p. 6conſequence and concernment. Begin with the former.

Doct. 1. Jeſus Chriſt is Mediatour betwixt God and men. Confirmat.Jeſus Christ is a Mediatour betwixt God and men.

So we find him elſewhere ſtiled. Gal. 3.19. The Apoſtle ſpeaking of the Law given upon Mount Sinai, he ſaith it was ordeined by Angels in the hand of a Mediatour. Who was that Mediatour? Moſes (ſays ſome;) whom God made uſe of as an Internuncius, an Agent or Interpreter between him and his people.Vide Bezam. Gr. Annot. So Beza earneſtly contends that the word there muſt be underſtood,Ex Graecis, Chryſoſtomus, Theophilactus, Occumenius, Ex Latinis, Ambroſius, Auguſtinus, Hieronimus, Primaſius, citati per Cl. Eſpencaeum de Mediatore, Cap. 4. giving diverſe Reaſons for it. Others (amongſt whom judicious Calvin is one) underſtand it of Chriſt, of whom Moſes was a figure. Moſes was a Typicall, Chriſt is the true Mediatour.

More clearly and expreſly in that Epiſtle to the Hebrews, the Authour ſpeaking of Chriſt, he calleth him the Mediatour of a better Covenant, Chapt. 8.6. id eſt, the new Covenant. So he elſe-where explaines it, [The Mediatour of the new Teſtament] Chap. 9.15. [Jeſus the Mediatour of the new Covenant.] Chap. 12.24 Not to ſpend time in exhorting or confirming a granted truth. Our main buſineſſe will lie in Explication, Illuſtration, Application.

Explicat.By way of Explication, we ſhall look firſt upon the Word, then upon the Thing.

1. Of the word foreign.1. For the Word: foreign, ſaith the Original. A word which Eraſmus looketh upon as peculiar to the ſacred Scriptures, not to be found p. 7amongſt profane Authours. In the tranſlating of it I find ſome ſlight difference. Tertullian ſometimes, (and after him Catellio) renders it Sequester, an Ʋmpire, or Arbitratour, one that ſtandeth indifferently diſpoſed betwixt two parties. Others, Interventor, Internuncius, one that cometh betwixt two parties as an Agent, a Meſſenger. Others, Interpres, an Interpreter, one that imparts the mind of one to another. Others, Interceſſor, one that intercedes, ſteppeth in betwixt two, to let and hinder the exceeding of ſomewhat which is betwixt them. Others, Conciliator, a Reconciler, one that procureth Love or Agreement betwixt two or more, who were ſtrangers, or Enemies each to other. Not to trouble you with theſe triviall differences. The word properly ſignifieth, as our tranſlation renders it, Mediatour, A Mediatour, a Middler, a Middle perſon that dealeth betwixt two others. This for the Word.

2. For the Thing. 2. Of the Thing.How and in what reſpect is Chriſt ſaid to be a Mediatour? To this I anſwer in the generall. He is a middle perſon dealing betwixt God and man. More particularly and fully.Chriſt a Mediatour in a twofold reſpect. He may be ſaid to be a Mediatour in a twofold reſpect. 1. In reſpect of his Perſon: 2. In reſpect of his office. In reſpect of his Perſon, he is a middle perſon betwixt God and man. In reſpect of his office, Tileni Syntagma de Officio Chricti. §. 39. Corn. à Lap. ad Textum.he is a middle perſon dealing betwixt God and man. The former of theſe Bellarmine firſt, and after him ſome others, call Mediatio ſubſtantialis, p. 8a ſubſtantiall Mediation. The later Mediatio, foreign, an operative Mediation. Which Diſtinction,Chamier Panſtratia, de Chriſto Mediatore. however (as Chamier noteth upon it) it be a new-coined one, not to be found among the Ancients, and poſſibly may be abuſed by the miſ-application of it, (as it is by Bellarmine himſelfe,) yet in it ſelfe it is Orthodox, ſerving not unfitly to explain unto us this great and uſefull Doctrine. I ſhall deal with theſe branches ſeverally.

1. In reſpect of his Perſon; God-Man.1. He is a Mediatour in reſpect of his Perſon. A middle Perſon betwixt God and Man, foreign. So may he well be called, in as much as he participates of both Natures, being foreign, God and Man; God-man. Such a Mediatour ought to be; one that hath intereſt in both parties. And ſuch is the Lord Jeſus, One that hath intereſt in both Natures, the God-head, and the Man-hood.

Evinced by Scripture.For this, Scripture is expreſſe and cleare to thoſe that will not ſhut their eyes againſt the light. What elſe can we make of that known place of our Apoſtle in the 3^d chapter of this Epiſtle?Magnum eſt pietatis myſterium, quod manifeſtatum eſt in carne. V. Lat. foreign. Grot. ad loc. Qui ipſe alibi aliter locum citat. ſc. Jo. 1.14. foreign.John 1:14 ver. 16. [God was manifeſted in the fleſh] Not the Mystery of Godlineſſe. (So indeed the Vulgar Latine rendereth it; and ſo Grotius would have it, leaving out the word [foreign, God] which (ſaith he) Hincmarus informs him was added by the Neſtorians; and Eraſmus conjectures was put in againſt the Arians, [Great is the myſtery of Godlineſſe, which was manifeſted in the fleſh,] viz. by p. 9Christ and his Apoſtles, weak, mortall men.) But [God] was manifested in the fleſh,] which word [God] Beza more rightly conceives was in ſome Copies expunged by thoſe who denyed the Divinity of Chriſt,Vide Bezam in Graec. Annot. ad locum, fuſè. or the Ʋnion of the two Natures. As for the former reading and expoſition (as Beza rightly obſerves upon it) it is inconſiſtent with that which followeth in the verſe. To let paſſe other paſſages; How can it be ſaid of the Mystery of Godlineſſe (what we find in the cloſe of that verſe) that it was received up into Glory? Certainely this cannot be applied unto any other thing but the Perſon of Chriſt, even God manifested in the fleſh. I am not ignorant how Grotius goeth about to elude that Allegation. The Myſtery of Godlineſſe, Glorioſè admodùm exaltatum eſt, nempè quià multo majorem attulit ſanctitatem, quàm ulla antehac dogmata. Grot. Annot. ad loc.the Goſpel (ſaith he) may be ſaid to be Exalted in Glory, in as much as it brought in greater ſanctity into the world then any other Doctrine before it had done. But the word in the Originall is foreign, which properly ſignifieth (as Beza renders it) Surſum receptus est, Received, or taken up. Which the Evangeliſt Saint Luke applieth unto Chriſt, Acts 1.2. and ver. 22. foreign, he was taken up. The evidence is cleare to thoſe that will not Festucam quaerere (as he ſpake) ſeek ſtrawes to put out their owne eyes withall. That paſſage of the Apoſtle is a deſcription of the Meſſiah, [God manifested in the fleſh.] God, i. e. the eternall Son of God, the ſecond Perſon in the bleſſed Trinity, being God p. 10coeſſentiall and coequall with his Father. He was manifeſted in the fleſh, by aſſuming the humane nature into a perſonall union with the divine.

To the ſame purpoſe is that other obvious Text of S^t John, Joh. 1.14. [The Word was made fleſh.] The Word, of which he ſaith in the firſt verſe, that it was with God, and was God. The increated, eſſential Word, the ſecond Perſon in the bleſſed Trinity, it was made fleſh, viz. by taking the nature of a man into ſuch a perſonal union with his Godhead. Thus was the Meſſiah, both God, and Man, two natures in one Perſon; Truly God, and truly Man.

Chriſt truly Man.Truly Man. For that, were there no other Text in Scripture to aſſert it, this one which we have now in hand would put it out of doubt. [There is one Mediatour betwixt God and men, the [Man] Chriſt Jeſus.]

As truly God.If there be any queſtion, it muſt be about his Godhead. That the Arians of former, and the Socinians of later times, have not onelyonly queſtioned, but denied. And for countenance of that their damnable Hereſie, amongſt other Texts of Scripture, they take hold of this we have now in hand, [There is one Mediatour betwixt God and men, the [Man] Chriſt Jeſus.]

The Godhead of Chriſt evinced by Scripture Teſtimony.But for this alſo Scripture ſpeaketh as fully, as expreſly, as for the former. Teſtimonies are obvious. In the old Teſtament, Iſa. 9.6. The Prophet ſpeaking of the Meſſiah, he calleth him the [mighty God] El Gibbor [El] being p. 11one of the names of God. More clearly the Prophet Jeremie, Jer. 23.6. This is the name whereby he ſhall be called, [The Lord our Righteouſneſſe.] Jehovah Tzidkeu, Jehovah our Righteouſneſſe. A name proper unto God (as the Jewes acknowledge) not ſo communicable to any creature.

In the New Teſtament, Acts 20.28. Paul chargeth the Elders at Epheſus, that they ſhould feed the Church of God which he hath purchaſed with his blood. The Church of [God] foreign, not foreign, of the Lord. So indeed Grotius would evade it, telling us of ſome Greek Copies that ſo read it. True, Beza, inſtanceth in five of them;In quinque Exemplaribus logitur foreign: Beza ad loc. Hunc locum eludere fruſtrà conati ſunt Ariani. Bez. Gr. Annot. ad loc. but then they add'd the word [foreign, God] to it. foreign The Lord and God. A Text ſpeaking ſo full for the Divinity of Chriſt, that (as Beza ſaith of it.) All the Arians in the world do but in vaine go about to elude it.

To this add that other obvious one of the Apoſtle, Rom. 9.5. where ſpeaking of Chriſt, he calleth him [God bleſſed for ever.] True it is (what Eraſmus obſerves,Cyprianus lib. adverſus Judaeos 2 cap. 5. Hilarius, in Pſal. 12.2. Vide Bezam Graec. Annot.Ps 12:2 and Grotius ſayeth hold of) that in citing this Text, ſome of the Ancients, as Cyprian and Hilary, have left out the word foreign, God. But that omiſſion (ſaith Beza) is to be imputed Librariorum vitio, to the writers or keepers of thoſe copies; which plainly appears in that the deſigne of both theſe Authours in thoſe places is from that Text to prove that the Name of God doth truely and properly agree unto p. 12Chriſt. To which purpoſe alſo the Greek Father Athanaſius in his diſputation againſt the Arians urgeth both that Text and Word.

To theſe (if need were) other Teſtimonies might be added, as that known one Phil. 2.6. where the Apoſtle ſpeaking of Chriſt, he ſaith, that Hee being in the form of God, thought it no robbery to be equall with God.] Which place, however obſcured by Eraſmus, and wreſted and blanched by Grotius, and others, yet ſpeaketh fully for the Divinity of Chriſt, as Beza clearly vindicates it.Beza Gr. Annot. To theſe adde, Tit. 2.13. & 3.4. Jude 25. 1 John 5.20.Titus 2:13Titus 3:4Jude 1:251 John 5:20 And that other Joh. 5.18. where this is laid down for a ground of the Jews malice againſt our Saviour, that he ſaid, that God was his father, making himſelfe equall with God.

For the ſeconding of theſe Teſtimonies, I might ſubjoyn many Arguments clearly evincing the God-head of Chriſt.By Arguments. Five of which a Modern Divine, for memories ſake, hath comprized in one Latine verſe.Martinius in Symbolum. lib. 2. cap. 5.

Jova, Dei Natus, Propriū, Dei et Actio, Cultus.

Arg. 1 1 Jova, The name of God; J, his proper name [Jehovah] is given to him.The proper Name of God (Jehovah) given to Chriſt. So we find it in that place forenamed, Jer. 23.6.

2. Dei Natus, The Son of God. So he Arg. 2 is called Luke 1.35. Gal. 4.4. And that not by Creation, Chriſt the Son of God.as Angels are ſaid to be, Job 1.6. Pſal. 89.6. And Adam, Luke 3.38. Nor yet only by Profeſſion, as all the Worſhippers of the true God are called, Gen. 6.1. Nor yet by the Grace of adoption, as all true Beleevers are, p. 13Joh. 1.12. Rom. 8.14. Gal. 4.5. But the Son of God properly ſo called, his Son by nature, by an eternall generation, an inexpreſſable and unconceivable emanation of eſſence, foreign. Juſtin. foreign hic rectè dicitur, quia ſingulari modo à Deo proceſſit, Grot. Annot. ad loc. Joh. 1.14.John 1:14and communication of ſubſtance. [Thou art my Son, this day have I begotten thee, Pſal. 2.7.] which the Apoſtle applies and appropriates unto Chriſt, Heb. 1.5. Thus is he the Son of God ſo as no creature is, or can be ſaid to be. Thence called, the [only begotten Son of God] Joh. 1.14.

3. Proprium. Many of the Properties of God, Arg. 3 Incommunicable properties are attributed unto him. As,Divine Properties attributed to Chriſt. 1 Eternity.

1. Eternity. [In the Beginning was the Word,] ſaith Saint John (Joh. 1.1.) ſpeaking of the Meſſiah, that Eſſential word, of whom, and by whom God ſpake unto the Fathers. This Word was in the Beginning; Not that temporal and determinate beginning, in time, or with time, of which Moſes ſpeaks, Gen. 1.1. [In the beginning God Created the heaven and the earth;] But indeterminate and eternall; ſo our new Annotation expounds that word. Or, in the Beginning, foreign: Sic mos eſt Hebraeis aeternitatem populariter deſcribere. Grot. Annot. ad loc.when the world began firſt to be created; then he was, foreign, Jam tum erat, having a being before it, and conſequently from Eternity. So much we learn from that of the Wiſe man Prov. 8.23, 24, &c. where ſpeaking in the perſon of Chriſt the Son of God, the Eſſentiall Wiſedome of the Father, [I (ſaith he) was ſet up from everlaſting, from the beginning, or ever the earth was. When there p. 14were no depths, I was brought forth, &c.] And to the ſame purpoſe our Apoſtle, Col. 1.17. deſcribing of Chriſt, He is (ſaith he) Before all things] viz. all Created things: Before the world was. So much we learn from our Saviours own mouth, Joh. 17.5. [Father, glorifie thou we with thine own ſelfe, with the Glory I had with thee before the world was.] Such glory had the Lord Chriſt with his Father, viz. in the heavens; and that before the world was. This he had not only in regard of Deſtination, foreign; ſc. Deſtinatione tuâ, Grotius Annot. ad loc.being predeſtinated to it by God his Father (as Grotius would evade it,) but in regard of Actuall poſſeſſion. [The Lord poſſeſſed me in the beginning of his way (ſaith Chriſt the Son of God) Prov. 8.22. And as his Father poſſeſſed him, ſo he was poſſeſſed of the ſelfeſame glory with his Father, before the world was, from Eternity. [His goings forth have been from of old, from everlaſting (from the days of Eternity,) ſaith the Prophet Micah, ſpeaking of the Meſſiah, Mic. 5.2.

2. Immenſity.2. As Eternity, ſo Immenſity, to be preſent in all places. [Where two or three are met together in my name, (ſaith our Saviour) there am I in the midſt among them, Mat. 18.20. viz. by his Eternall ſpirit. A paſſage (as Grotius obſerves upon it) moſt like unto that trite ſentence in uſe among the Jews.Ubi duo conſident ſermonem habenies de lege, Shecinah eſt inter ipſos. Grot. ad loc. [Where two are ſitting together; and conferring about the Law, there is the Shecinah (the divine majeſty) amongſt them.

p. 153. As Immenſity and Omnipreſence; ſo Omnipotency. 3. Omnipreſence.[Hee ſhall change our vile body (ſaith the Apoſtle) that it may be like unto his glorious body, according to the mighty working, wherby he is able to ſubdue all things to himſelf.] Phil. 3. ult.

4. As Omnipotency, ſo Omniſciency, 4. Omniſciency.[Lord thou knoweſt all things (ſaith Peter) Joh. 21.17. [He needed not that any ſhould teſtifie of man, for he knew what wat in man, Joh. 2.25.] He was foreign, a ſearcher of the hearts, knowing the thoughts of men, and that before they bewrayed themſelves by any outward expreſſion,De animis hominum certò judicare ſolius eſt Dei. Grot. in Act. 1.25.Acts 1:25 as appears from thoſe known places, Mat. 9.4. Luke 16.15. now this is confeſſedly Gods peculiar, God which knoweth the hearts, Acts 15.8.] Thus are the properties of God attributed to him.

4. And ſo (in the 4^th place) is Dei Actio, Argu. 4 Divine Actions and Works, Divine Actions aſcribed to Chriſt. Creation.they are attributed and referred to him. As, viz. Creation. [All things were made by him, Joh. 1.3.] By him were all things created that are in heaven, and that are in earth, viſible and inviſible, Col. 1.16. By whom God made the worlds (ſaith the Authour to the Hebrews) Heb. 1.2. foreign,Videtur foreign hic rectè accipi poſſe pro foreign. Grot. ad loc. not propter quem (as Grotius would evade that cleare Text,) [For] whom he made the worlds. But per quem, By whom. So the Apoſtle, to to put it out of doubt, putteth them together, Col. 1.16. All things were created by him, and for him.] foreign. Thus were the worlds made by him. Not onelyonly the New p. 16world, the intellectuall world, the world of mankind, (which is the chiefeſt part of the world) whom God reformeth and reſtoreth by the mediation of Chriſt, Dr. Lusſhington. Comment. ad loc. Heb. 1.2Heb 1:2by giving him a new ſtate and condition by a new Covenant. So indeed I finde a Divine of our own expounding that Text: Borrowing his Expoſition (as I ſuppoſe) from Grotius, foreign, Intellige omnia quae ad novam Creationem pertinent. Grot. Annot. ad Col. 1.16. Similiter ſuper verſum 17. foreign, Et haec vox (inquit) de veteri creatione ad novam traducitur.Col 1:16upon that place forenamed, Col. 1.16. who being there put to a ſtraight, maketh uſe of the ſame ſhift. A miſerable ſubterfuge! What worlds the Apoſtle there ſpeaketh of, we may learn by comparing him with himſelfe; that Text Heb. 1.2. with that other Heb. 12.3. Through faith we underſtand that the Worlds were framed by the word of God.] Theſe were the worlds which God the Father made by his Son, even the whole Ʋniverſe, the upper world, and the lower world; the viſible, and the inviſible world, both continuing through ſeverall ages: And therefore called in the plurall number, foreign, the worlds. Theſe worlds God the Father made by his Son, and that not as an Inſtrument, or inferiour Agent, but a concurring, cooperating, and equall cauſe, having the ſame efficiency with his Father, onelyonly differing in the order of working.

Providence.And as Creation, ſo Providence: That we finde alſo aſcribed unto Chriſt. As the Father made the world by him, ſo he governeth it by him. So it there followeth, Heb. 1.3. Who being the brightneſſe of his Fathers glory, and the expreſſe image of his Perſon, he upholdeth p. 17all things by the word of his Power.] Thus doth Chriſt bear up all things, continuing to the ſeverall creatures their being, ordering and governing them; and this he doth by the word of his power. foreign, not foreign,Chriſtus verbo potentiae paternae (id eſt, juſſu) regit cuncta. Grot. ad loc. (as Grotius would have it, referring it to God the Father, by whoſe order and command, (ſaith he) Chriſt governeth the world, by the word of [his] power:) but foreign, The word of his own power: i. e. his own powerfull word, Verbo illo ſuo potente. Beza.(as Beza renders it.) By this word he made the world. [He ſpake, and it was done.] And by this word he governeth the world; by his own mighty word, the word of his Power. Both theſe are divine Actions; and being aſcribed unto Chriſt, evidence him to be no leſſe then God.

5. The fifth and laſt particular, is Cultus, Arg. 5 Divine Worſhip. That we ſhall alſo finde given unto Chriſt,Divine worſhip given to Chriſt. [When he bringeth in the firſt begotten into the world, he ſaith, And let all the Angels of God worſhip him, Heb. 1.6.] The Angels who refuſed divine honour to be given to themſelves, [See thou do it not, (ſaith the Angel to John, when John fell at his feet to worſhip him) I am thy fellow-ſervant, &c. Rev. 19.10. and 22.9.] yet they give, and muſt give it unto Chriſt; And ſo muſt all others. Believing on him: [Ye believe in God, believe alſo on me, John 14.1.] The ſame reſpect that Chriſtians give unto God the Father, they muſt alſo give unto the Son; believing on him: p. 18which is an honour due onelyonly to God: other creatures, Men and Angels may be believed, but not believed on, reſted on: This were to make them Gods; no leſſe then Idolatrie. And ſo invocating him: It is the Saints Character, they are ſuch as call on the Name of the Lord Jeſus, Acts 2.21. and 9.14.

Now put theſe together; the Name and Titles of God, the Son of God, the Properties of God, the Actions of God, the Worſhip due only to God; all theſe are attributed and aſcribed to Chriſt. A full evidence that he is, and muſt be more then foreign,Dr. Lusſhington. in Heb. 7.22.Heb 7:22 meer man, or yet a Divine Man, (as ſome of them ſtile him) viz. Truely God, as well as Man.

Upon this Subject, I ſhall ſay no more; neither ſhould I at the preſent have ſaid ſo much, did I not take notice of a generation of men (and thoſe none of the meaneſt for learning and parts,Socinians.) riſen up in theſe ſhaking times, who are not afraid to ſet their ſhoulders to this principle of Faith, indeavouring to overthrow this main pillar of the Chriſtians hope, and of his Religion; the Divinity, the God-head of Jeſus Chriſt. Againſt them it is, for the vindicating of the Truth of God from ſome of their evaſions, and falſe gloſſes, and the confirming and eſtabliſhing you in the faith which you have received, that I have ſpent this little time and ſtrength.The Text cleered from the Socinian gloſſe.

Object. But yet what ſay we to the words of the Text, which hold forth Chriſt unto p. 19us onelyonly as a Man? The [Man] Chriſt Jeſus.]

Anſ. True, ſo he is, Man, True Man,Chriſt true Man, but not meer Man. but not meer Man, Verus, ſed non merus. The word is not to be taken excluſively, as denying the Divine Nature. No, Elſewhere in this Epiſtle, the ſame pen ſtileth him God, (as I have ſhewn you) [God manifeſted in the Fleſh.] So as here is no ground for the Arian, or Socinian; to caſt anchor upon. By the like reaſon the Marcionites, or Manichees, might conclude againſt the truth of Chriſt's Humanity, becauſe elſe-where he is called God. [God bleſſed for ever, Rom. 9.5.] Thus is the ſame Perſon, being foreign, both God, and Man, ſometimes denominated from one nature, ſometimes from the other; Sometimes called God, and ſometimes man: Yet ſo, as he is truely both. And in that reſpect fitly ſaid to be a Mediatour betwixt God and men; having an Intereſt in, and participating of both Natures.

Reaſ. Reaſon. Why Chriſt muſt partake of both Natures.And it was very requiſite that he ſhould be ſo; And that for the due qualifying of him for the Office and Work of his Mediatorſhip, That he might be a meet and fitting Perſon to deale betwixt God and men. That was his Office, that was his Work; to deal with God for man; and to deal for God with man. Now that he might be fit for both theſe tranſactions, for both parts of this Office, he muſt partake of both Natures: That he might effectually deal with God for man, he p. 20muſt be God, [If a man ſin againſt the Lord, who ſhall intreat for him?] (ſaith Eli to his ſons) 1 Sam. 2.25. And that he might deale from God, and for God with man, he muſt be man. When God ſpake unto Iſrael at Mount Sinai, at the giving of the Law, (though I conceive it was not the immediate voice of God himſelfe,Lex non data eſt per Filium, ſed per unum è praecipuis Angelis Dei nomine loqueniem. Grotius Annot. in Hebr. 2.2.Heb 2:2 but of ſome principall Angel, whoſe Miniſtry he there made uſe of in that promulgation, as may not obſcurely be collected from thoſe known Texts, Heb. 2.2. Acts 7.38. yet the people were not able to abide that Voice or Preſence: And therefore they deſire an Internuncius, a man like themſelves, who might be as a Mediatour, to go betwixt God and them, Exod. 20.18, 19. For this Reaſon, (amongſt others) it was requiſite that the Meſſiah, Jeſus Chriſt, ſhould be both God and man, that he might be a meet Mediatour to deal betwixt God and man.

Thus have I paſſed over this firſt Branch of the Point in hand, ſhewing you how Chriſt is a Mediatour in reſpect of his Perſon; A middle Perſon betwixt God and man, participating of both Natures. And here is that Mediatio ſubſtantialis, his ſubſtantiall Mediation.

2 Chriſt a Mediator in reſpect of his Office, dealing betwixt God & Man.Paſſe we now to the ſecond Branch, to the Energeticall, Operative Mediation; where we ſhall ſee how Chriſt is ſaid to be a Mediatour in reſpect of his Office; performing the work of a Mediatour: being in himſelfe a Middle Perſon, he dealeth betwixt God and man.

p. 21Queſt. Dealeth betwixt them? How?The great Tranſaction of Chriſt. in what way? what is that Tranſaction? what is the buſineſſe wherein, and whereabout the Lord Chriſt dealeth betwixt God and man?

Anſw. To this take the Anſwer in one word. It is the buſineſſe of Reconciliation. Reconciliation.This was the great Negotiation about which the Son of God, leaving the boſome of the Father, came into the world, took the nature of man upon him, and undertook the office of a Mediatour, All for the reconciling of God and man. So the Scripture holdeth it forth: [God was in Chriſt reconciling the world to himſelfe, 2 Cor. 5.19.] [It pleaſed the Father by him to reconcile all things to himſelfe, Col. 1.19. This was the great deſigne of God in giving his Son, and of his Son in giving himſelf, that he might be a Mediatour of Reconciliation betwixt God and man.

Reconciliation. Take we hold of the skirts of that word.Reconciliation importing three things. We may learn that from it which may conduce not a little to our preſent purpoſe. foreign, ſaith the Originall, fitly rendred Reconciliation, Which is, the reſtoring of former love, amity, agreement, betwixt two, or more, diſagreeing parties. This is properly Reconciliation, importing (as you may take notice) theſe three particulars. 1. A Foregoing Amity, and friendſhip: 2. A Subſequent Breach, and diſagreement: 3. A making up of that Breach, and a reſtoring of that former Amity again: All fitly appliable to the point we have now in hand. Chriſt's reconciling p. 22of God and man imports all theſe three particulars.

1. A precedent Amity, and friendſhip. Such there was betwixt God and man at firſt.1. Precedent Amitie. God having made man after his own Image, like unto himſelfe, there was a bleſſed unity, and agreement betwixt them; they were at One. Man was God's Favourite, greatly beloved of him, highly in grace and favour with him. And God was again highly honoured, and greatly beloved of man. Thus was there a near Ʋnion, a ſweet and bleſſed Communion betwixt them. Such was the ſtate of man in his Creation.

2. A ſubſequent breach.2. A Subſequent Breach: whereby that Ʋnion and Communion were diſſolved, and a naturall Enmity introduced. So came it to paſſe by Satan's mediation, his interpoſing betwixt God and man; his ſoliciting and enticing man to ſin againſt the Law of his Creatour, and ſo to break the Covenant betwixt God and him. Hereupon followed a mutuall alienation. God was eſtranged from man, and man was eſtranged from God. Nay, a mutual Enmity. [You that were ſometimes alienated and enemies, (ſaith Paul to his Coloſſians, ſpeaking of their eſtate before converſion,) Col. 1.21. [When we were enemies we were reconciled to God, (ſaith the ſame Apoſtle to his Romans) Rom. 5.10. Such a mutuall Enmity there is betwixt God and man; God for ſin hating man, and man through ſin hating God. Such is the eſtate of man by Degeneration and Corruption. A ſtate of Enmity.

p. 233. And hereupon it was (which is the third particular) that Jeſus Chriſt took upon him the Office of a Mediatour, 3. A reſtoring of Amity.that he might diſſolve and deſtroy this ground-work of the Divell, (as Saint John ſpeaketh 1 John 3.8.) That he might ſlay this Enmity, make up this Breach, compoſe this difference, reſtore that former love and amity; That he might make reconciliation betwixt God and man.

A Mutuall Reconciliation. Reconcillation by Chriſt mutuall.Such was the Enmity which Satan had made. A mutuall Enmity. And ſuch was the Reconciliation which Chriſt undertaketh, A Mutuall Reconciliation. To reconcile God unto man, & man unto God.

Which let it be taken notice of by-the way;Socinian errour refuted. And that againſt the Socinians, and ſome other of the times, who would have this Reconciliation to be onelyonly on one part, viz. on Man's part to God, not of God's to man. To this end (ſaith one of them) Chriſt came into the world not to reconcile God to man, but man to God. Paul Hobſon's Serm. Chriſt the effect, not the cauſe of the love of God, pag. 47.As for God, he was reconciled to his Elect from Eternity, So as he not onelyonly bare them no ill will, but he bare them good will; loving them, and intending good unto them: What then needeth any Reconciliation of his part? The Reconciliation ſpoken of in Scripture (ſay they) is onelyonly on Man's part: [When we were enemies we were reconciled to God] Rom. 5.10. not God to us. [God was in Chriſt reconciling the world to himſelfe,] 2 Cor. 5.19. not himſelfe to the world.

But this opinion of theirs is juſtly cenſured p. 24and condemned by others as erroneous and hereticall,Teſtimony to the Truth by the London Miniſters. p. 9. having no ground for it, but the ignorance of the Authors and Abettors: who (as it ſeemeth) doe not underſtand the meaning of that phraſe, To be reconciled unto one.

To be reconciled unto one, what is it but to be reingratiated,To be reconciled to one: the phraſe expounded. to be reſtored to grace and favour with him? So the Princes of the Philiſtins underſtood the word, 1 Sam. 29.4. where declaring their jealouſie concerning David, leſt if he ſhould go along with them, he might betray them, [Wherewith (ſay they) ſhould he reconcile himſelfe to his Maſter? &c.] i. e. Reingratiate himſelfe, make his peace with him, procuring his grace and favour again. In the ſame ſenſe our Saviour adviſeth the offending Brother, that he ſhould [go and be reconciled to his Brother, Matth. 5.24. i.e. Seek to make peace with him by confeſſing his fault, and if need were, making ſatisfaction. And ſo in like manner the Apoſtle willeth the woman that had without cauſe deſerted her husband, [Let her (ſaith he) be reconciled unto him, 1 Cor. 7.11. i. e. Humble her ſelfe, and ſeek the good will of her huſband, that he paſſing by her offence, might receive her again as a wife, being reconciled unto her. And thus are men moſt properly ſaid to be reconciled unto God; when they do Redire cum Deo in gratiam, when they are reſtored to his grace and favour again; ſo as his wrath is appeaſed towards them, and they are reingratiated with him.

p. 25But to leave them (with whom happily I ſhall have occaſion to deale ſomewhat more fully upon this point hereafter.) Hold we on our way.

The Reconciliation undertaken by Chriſt betwixt God and man, is a Mutuall Reconciliation. On God's part, on Man's part.

1. On God's part,1. On God's part. the reconciling of God to man. In this reſpect it is that Chriſt is ſaid to have made peace, Col. 1.20. And to be our Peace, Epheſ. 2.14. i.e. the Authour of peace and reconciliation with God: which he hath purchaſed by the Blood of his Croſſe; by making ſatisfaction unto the Juſtice of God. This is the Reconciliation ſpoken of by the Angel Gabriel, Dan. 9.24. Seventy weeks are determined, &c. to finiſh the tranſgreſſion, and to make an end of ſins, and to make reconciliation for iniquity. This was the Meſſiah's work. So the Apoſtle applieth it unto him, Heb. 2.17. where ſpeaking of this great high Prieſt, he ſets forth this to be the principall part of his work, [to make reconciliation for the ſins of the people.] This was the work, the moſt proper work of the Prieſts under the Law, thoſe Typicall Mediatours, to reconcile God unto his people, Lev. 8.15. by making Agreement for them, Exod. 29.36. And this is the work of this Architypall Mediatour, the Lord Jeſus, to reconcile God unto man. So are we moſt properly to underſtand both thoſe forenamed places, which our Adverſaries aforeſaid conceive to ſpeak ſo full for them. That of the p. 26Apoſtle, Rom. 5.10. [When we were enemies we were reconciled unto God.] How? why, by the death of his Son,] by and through that ſatisfaction which Chriſt hath made to the Juſtice of God. And that other, 2 Cor. 5.19. God was in Chriſt reconciling the world to himſelfe.] How? The next words explain it, [not imputing the treſpaſſes unto them,] pardoning the ſins of his people; accepting the ſatisfaction made by Chriſt on their behalfes: which being applied unto the perſons of believers, now God is actually reconciled unto them.

Object.Object. But was he not ſo before? Did not God love his Elect from eternity? How then is he ſaid to be reconciled to them?Anſw.

Anſw. To this it is anſwered, True, he did ſo.Gods eternall love, what? [Jacob have I loved,] So the Apoſtle Rom. 9.13. citeth that of the Prophet Malachy, Mal. 1.2, 3. which is to be underſtood not onelyonly of Jacob's poſterity, the Iſraelites, whom God preferred before the poſterity of Eſau, the Idumaeans; but of the perſon of Jacob. Thus God loveth the perſons of his Elect, and that before they have done either good or evill. But what is that Love? why, only a gracious purpoſe of God towards them, for the reconciling of them unto himſelfe, and receiving them into grace and favour with him. This is the Love of God to his Elect; not any complacencie and wel-pleaſing that he hath in their perſons ſo long as they are in a ſtate of ſin; no, the Apoſtle layeth down this for an irrefragable Concluſion, Rom. 8.8. that p. 27They which are in the fleſh (in ſtate of nature) they cannot pleaſe God.] And the verſe foregoing giveth a reaſon for it, becauſe the carnall mind (or the minding or wiſdome of the fleſh, foreign) is Enmity againſt God.] Rebellious Subjects, ſo long as they continue in that ſtate of Rebellion, cannot be pleaſing to their Prince. No more are rebellious ſinners (and ſuch are God's Elect, as well as others, before converſion, Epheſ. 2.3.) to their God. To the ſame purpoſe is that other Text, Heb. 11.6. Without faith it is impoſsible to pleaſe God.] Neither the perſon, nor ſervices of an unbeliever can be well pleaſing unto God. And why? Becauſe it is by faith that the perſon is united unto Chriſt, In whom God the Father is well pleaſed, Mat. 3.17. In him it is that the perſons of God's Elect come to be accepted: He hath made us accepted in the beloved, Epheſ. 1.6. God's eternall love then towards his Elect imports no more but a gracious purpoſe of reconciling them to himſelfe in time. Which is not actually done, untill the Reconciliation purchaſed by Chriſt be effectually applied unto them through faith. Now is God ſaid to be reconciled unto them, and not before. Here is Reconciliation on God's part.

2. On Man's part;2. On Mans part. the reconciling of man to God; Which is done by ſubduing and healing that rebellious principle of Enmity which is in the ſoul; inclining the ſinner to accept of Reconciliation being offered and tendred unto him: to cloſe with God upon his terms; p. 28by faith to lay hold upon his grace and mercy in Chriſt: yeilding up himſelfe unto God; taking and acknowledging him for his Soveraign Lord: ſo as laying down and caſting away the weapons of his rebellion, abandoning what ever it is that might be offenſive to him, whatever it is that might alienate him from his God, or his God from him; thenceforth to walk before him to all well pleaſing, in newneſſe of obedience all his dayes. This is Reconciliation on Man's part. Of which we may underſtand the Apoſtle to ſpeak, 2 Cor. 5.20. We pray you in Chriſt's ſtead be ye reconciled to God.] i.e. Accept the grace that is offered you in the Goſpel, imbracing it by faith, indeavouring to walk worthy of it, anſwerably to it.

Put theſe together. Here is the great work, for the effecting and procuring whereof the Lord Jeſus undertook the Office of a Mediatour: viz. a Mutuall Reconciliation betwixt God and man.

Reconciliation] A bleſſed work!Reconciliation a bleſſed Work. Such is not only Reconciliation betwixt God and man, but alſo betwixt man and man: a work which every Chriſtian ſhould be forward in, and ambitious of; to be in this ſenſe a Mediatour, a Mediatour of Reconciliation; Satan a Mediator of Enmity.not of Debate, and Diviſion; to make, or maintain, or widen differences. This was Satan's work at the firſt; Such a Mediatour was he betwixt God and man, a Mediatour of Enmity; going betwixt God and man to make a Breach, to diſſolve p. 29that Union betwixt the creature and the Creatour: to ſow the ſeeds of Diviſion betwixt them: which he did (even as Tale-bearers, and Make-bates uſe to do,) firſt, by caſting in of jealouſies, and ſuſpitions betwixt the one and the other. Yea, hath God ſaid, ye ſhal not eat of every tree of the garden? (ſaith he to the woman Gen. 3.1.) Inſinuating that in that Prohibition God intended no good to man. Then plainly accuſing the one to the other; God to man; as if he envied man's happineſs, [God doth know that in the day ye eat thereof, your eyes ſhall be opened, and ye ſhall be as Gods, knowing good and evill, ver. 4.] Thus did he bring in Enmity into the world at the firſt; and by the like Artifice he ſtill indeavours to continue, and increaſe it; to that end accuſing man to God. Thus dealt he with righteous Job, Job 1.9. Doth Job ſerve God for nought?] Inſinuating that Job, what ever ſhows he made, he was no other but a Mercenary Hypocrite; one, that in what ever ſervice he did, looked more at his own private advantage, then the honour of his God. And the like he ſtil doth; whence he is called the Accuſer of the Brethren, Rev. 12.10. Accuſing man to God, and man to man; all to ſow diviſions betwixt them. Such a Mediatour is he.

And ſuch Mediatours there are enough to be found every where; Mediatours of Enmity: Such as doe the like ill offices betwixt men and men; ſowing of ſtrife, (as the Wiſe man ſaith of the wicked man, the miſchievous p. 30man, the Falſe-witneſſe, the Tale-bearer, Prov. 6.14, 19. & 16.28.) either making, or maintaining of differences amongſt Brethren: which they do after the very ſame manner that Satan did; by caſting in of jealouſies and ſuſpitions betwixt them; accuſing the one to the other. An office as ill as may be; which whoſo are imployed in, they are therein no other but the Divels Agents and Inſtruments,Diabolus eſt medium disjungens; Chriſtus eſt medium conjungens. Aquinas ad Textum. Chriſt a Mediator of Reconciliation, and therein a pattern for our Imitation. doing his work; He was and is a Mediatour of Enmity:

But Chriſt of Reconciliation. And herein let every of us propound him as a pattern for imitation, accounting it one of the beſt offices we can perform, to make peace. [Bleſſed are the Peace-makers, (ſaith our great Peace-maker,) Matth. 5.9. Peace-makers, whether they be ſuch as indeavour to reconcile man to God, which is the work of the Miniſters of the Goſpell, to whom is committed the Word, and Miniſtry of Reconciliation, 2 Cor. 5.18, 19. Or man to man; in compoſing of differences, ſeeking to make peace, betwixt thoſe which are at variance. Peace, a good ſeed, which whoſo ſoweth, ſhall not loſe his labour; how ever it may prove a thankleſſe office with men, and ſometimes meet with ill requitals, (So fared it with Moſes, when he interpoſed himſelf betwixt thoſe contending Hebrews, Exod. 2.14. he met with a Check and a Choak. And ſo it fareth ſometimes, and oft-times with Reconcilers, Peace-makers; whileſt they interpoſe themſelves betwixt two diſagreeing p. 31parties, it may be they have thanks from neither, but ſuffer from both) yet their labour ſhall not be in vain in the Lord. They ſhall reap that which will be worth the reaping. [The fruit of Righteouſneſſe is ſown in peace of them that make peace, (ſaith Saint James) Jam. 3.18. As they have inward peace and tranquility in their Chriſtian indeavours here, ſo they ſhall reap that fruit of Righteouſneſſe, eternall Peace, hereafter.

Every of us then be ambitious of being active in ſuch a Mediation; a Mediation of Reconciliation. Be wee alſo Peace-makers.An Exhortation, never more ſeaſonable, never more needfull then at this day, in theſe dividing times, wherein that Mediatour of Enmity, the Divell, hath ſown ſo many tares of Diviſion, as that they threaten the choaking of what ever good ſeed the good hand of God had begun to ſow amongſt us in this, and the Neighbour Nation. In this labour we all of us to counterwork the common Adverſary: To be as induſtrious in ſowing of Place, ſeeking of Peace. Seek it from God, ſeek it from men, ſeek it by prayers, ſeek it by counſels, ſeek it by all poſſible indeavours; every of us contributing what we may towards the regaining of what to ſo great a degree we have loſt; our Peace.

1. To this end labour (in the firſt place) to make prace in Heaven, by ſeeking Reconciliation with God. Were there peace above, there would be peace below; were we at peace with God, we ſhould be at peace amongſt our ſelves.

p. 322. Then be we in our ſelves peaceable; all of us ſeeking after our ſhare in that Wiſdome which is from above; which is firſt pure, then peaceable, gentle, and eaſie to be intreated. That ſo, what in us lieth, we may all of us promote this ſo much deſired work of a Nationall, Eccleſiaſticall, Civill, Domeſticall, Perſonall Reconciliation. A ſervice gratefull to God.

OnelyOnly, Let it be managed in God's way. Only in God's way.So did this our Peace-maker, our bleſſed Mediatour manage this great buſineſſe of Reconciliation betwixt God and man, in the way that God his Father had laid forth to him. The like do we: not going out of God's way to ſeek for peace, not parting with what is Gods, to purchaſe it: what is our own, we both may, and in ſome caſes ought. So did this our Mediatour; how ever he was tender of his Fathers honour, yet he emptied himſelfe (ſo the Originall hath it; Phil. 2.7. foreign,) viz. of his own honour, [He made himſelfe of no reputation; yea, laid down his life to purchaſe peace, Col. 1.20. And herein imitate we him; be content to emptie our ſelves, to part with much of our own for peace; not with God's Truth, his Honour, his Glory, by yeilding to any ſinfull accommodations and complyances. Peace ſo bought is but an ill purchaſe; otherwiſe it can hardly be purchaſed at too dear a rate.

But to return from whence I have deviated, being drawn aſide by the ſeaſonableneſs of this Exhortation, which fell in by the way.

p. 33We have ſeen what the great Negotiation is, in reference whereunto Jeſus Chriſt took upon him the office of a Mediatour betwixt God and men.

Queſt. Our next Queſtion muſt be, How came he by this office? Queſtion. How Chriſt came by this Office.How came he to undertake this work?

Anſ. To which I return this generall Anſwer, He was called to it. Anſwer. He was called to it.Chriſt did not intrude himſelfe into this office, He glorified not himſelfe to be made an High Prieſt, a Mediatour, Heb. 5.5. He did not run before he was ſent. So much we may learn from thoſe Titles given to him; that of an Angel, or Meſſenger, Mal. 3.1. [The Meſſenger of the Covenant:] That other of an Apoſtle, Heb. 3.1. [The Apoſtle and High Prieſt of our Profeſſion.] Each importing a Miſſion, a Sending. Chriſt did not undertake this office without the warrant of a lawfull Calling.

Let it be taken notice of by all thoſe who ſhall undertake any publick Office or Service in the Church of God.Note Let them alſo ſee that they do not herein glorifie themſelves; that they have a calling, a lawfull and warrantable calling to it; not running before they are ſent. This would not Jeſus Chriſt do, He would not undertake the Work of Reconciliation, but upon a lawfull Call. Let not any without the like warrant undertake the Miniſtery of Reconciliation. Such is the publick preaching of the Goſpel, the diſpenſing of the Word of Reconciliation, 2 Cor. 5.18, 19. Concerning p. 34which, the Apoſtle propounds this Queſtion, Rom. 10.15. How ſhall they preach, except they be ſent?] A Queſtion (which (my ſelfe not being able,) I ſhall leave to them to anſwer, who ſtand guilty of that preſumption. I paſs on.

Jeſus Chriſt was called to this Office. But, By whom was he called? How was he called? When was he called to it? A threefold Enquiry, the Reſolving whereof will contribute not a little to the clearing and illuſtrating of this Branch of the point in hand, touching the Calling of Queſtion 1 Chriſt to this Office of Mediatorſhip.

By whom was he called?Queſt. 1. By whom was he called?

Anſ. I anſwer, By God himſelfe: Anſwer. By God himſelfe[No man taketh this Honour unto himſelfe, (ſaith the Apoſtle, ſpeaking of the Prieſtly Office) but he that is called of God, as Aaron was, Heb. 5.4.] This he ſpeaketh de jure, ſhewing not what men ſometimes do, but what they ought to do: viz. Not take upon them a Miniſteriall Office to deal betwixt God and his People, unleſſe they be called of God, either Immediately, or Mediately. This did not Jeſus Chriſt do, His Office of Mediatorſhip he received it immediately from God himſelfe, [He was called of God as High Prieſt after the Order of Melchizedech, Heb. 5.10.]

And from what other hand ſhould he receive it?None could appoint a Mediator but God Who ſhould appoint a Mediatour to deal betwixt God and man, but God himſelf? As for man, as he was the perſon offending, ſo he was far from ſeeking of Reconciliation; having ſinned againſt his God, he flieth from his p. 35preſence to hide himſelfe; Nay, ſuch was the corruption of depraved nature,Gen. 35.3, 8.Gen 35:3Gen 35:8 that it was ready bent to ſtand it out againſt God, to hold out the quarrel, to maintain this enmity; ſo far was man from ſeeking Reconciliation. But, had he ſought it, what Mediator ſhould he have ſought for? This was that which Job in his paſſion complaineth of, Job 9.33. Neither is there any Daysman (or Umpire) betwixt us, that might lay his hand upon us both.] None to judge betwixt him & his God. Amongſt the creatures, there was none in Earth or Heaven that durſt have undertaken this cauſe, to interpoſe and come betwixt the Creature and the Creatour. [If one man ſin againſt another, the Judge ſhall judge it, but if a man ſin againſt the Lord, who ſhall intreat for him? 1 Sam. 2.25.] This was God's own work, firſt to find out a way & means of Reconciliation, then to find out a fitting perſon to undertake that Work; then to put him upon that undertaking. This was the Lord's own doing.

And well may it be marvellous in our eyes? Never ſuch a Demonſtration of Love A Demonſtration of Divine Love.as this. That when man had offended his God, broke Covenant with him, and turned enemie to him, ſtanding out in actual rebellion againſt him, that God ſhould then ſeek peace with him, offer conditions of peace unto him. And for that purpoſe ſhould appoint a Mediatour, and call his own Son to that Office, to undertake the work of Reconciliation; what a gracious condeſcention was this? Herein, let us both admire and adore this matchleſſe and unparalell'd p. 36love: that God was thus in Chriſt, reconciling the world to himſelfe.

A clear Intimation (ſo let us conceive of it) of a gracious purpoſe An Intimation of a gracious purpoſe.in God towards all thoſe whoſe hearts he inclineth to accept of this Reconciliation. Surely, had not he had a good will towards them, he would never have called forth his Son to this Service.

And withall, giving a full aſſurance to them of a gracious acceptance Aſſurance of a gracious acceptance.of whatever this Mediatour hath done and performed on their behalfs, in as much as he was thereunto called by God himſelfe. But I do but glance at theſe (not unuſefull) Meditations by the way.

Thus you ſee, By whom Chriſt was called to this Office, viz. By God, By God his Father. Chriſt was called by God his Father.So the Spirit of God in Scripture more peculiarly attributes this work unto him; to the firſt Perſon in the bleſſed Trinity. [Him hath God the Father ſealed, John 6.27.] [It pleaſed the Father, &c. By him to reconcile all things to himſelfe, Col. 1.19.] where, though the word [Father] be not expreſſed in the Originall, yet it may not unfitly be ſupplied. So in thoſe places where it is ſaid, God gave his Son, John 3.16. God ſent forth his Son, Gal. 4.4. The word [God] is to be underſtood Relatively and Perſonally, as pointing at God the Father; not that the two other Perſons are thereby excluded from any concurrence in this work; not ſo, as it is in all other Actions and Operations ad extrà, (as they are called,) works done out of themſelves, they are Indiviſa, p. 37Common to all the three Perſons; ſo is it here. The calling of Chriſt to this office of Mediatorſhip it was the concurrent Act of all the three Perſons, Father, Son, and Holy Ghoſt. OnelyOnly it is Attributed to the Father for Orders ſake, in as much as he being the firſt, is the beginning, as of every operation, ſo of this. But to go on. Chriſt was called to this office by God his Father.

Queſt. 2. But, How was he called to it? There Queſtion 2 is the ſecond Queſtion.How Chriſt was called to be a Mediator.

Anſwer. To which I Anſwer. 1. He was Deſigned to it. 2^ly He was Furniſhed for it. 3^ly He was invested in it. In theſe three conſiſts the manner of this his Anſ. 1 calling.Hee was deſigned to it.

1. He was deſigned, elected, ordained by God his Father unto this office. Thence called his Elect one, Iſaiah 42.1. [Behold my ſervant whom I uphold, mine Elect in whom my ſoul delighteth], It is ſpoken of Chriſt as Mediator, who was Elected and deſigned by God his Father unto that Office; viz. In his ſecret purpoſe and Decree.

2. Being thus Elected to it, he was alſo furniſhed for it.Furniſhed for it. Furniſhed with all requiſite Anſ. 2 Qualifications for the diſcharge of it. So it there followeth, [Behold my Servant, whom I uphold, mine Elect one, &c. I have put my Spirit upon him, Iſaiah. 42.1. that is, fitting him for that office to which he was Elected.

3. Being thus elected to it, and furniſhed p. 38for it, he was Inveſted in it.Inveſted in it. This are we to Ans. 3 underſtand by thoſe phraſes even now named, of Gods giving his Son, John 3.16. His ſending his Son, Galat. 4.4. Each importing the Inveſtiture of Chriſt into the office of his Mediatorſhip.

Here is the manner of this his calling to this office, He was thus deſigned to it, furniſhed for it, Inveſted in it.

All which may be conceived to be comprehended in that one word, [Anointing:] All comprehended in the word Anointing.From whence this our Mediator is called by the name of Meſſiah, or Chriſt; [Thou art Chriſt] it is the Divels confeſſion Matth. 16.16. And the Chriſt, [We have ſeen the Meſſia, which is, being interpreted, The Chriſt, Joh. 1.41. foreign, And, the Chriſt of God, Luk. 9.20. i. e. One Anoynted of God, Anointed by way of Deſignation, Qualification, Inauguration.

All theſe three wayes was David Anoynted.Thus was David Anointed. Firſt, by way of Deſignation. Of this we may read, 1 Samuel 16.13. Where the ſtory informes us, How he was Anointed by Samuel, [He tooke the horn of oyle, and Anoynted him in the midſt of his Brethren:] By that ceremony deſigning him to the Kingdome. And being thus deſigned to it, he was Qualified and furniſhed for it: So it there followeth; And the Spirit of the Lord came upon David from that day forwards] id eſt, God did indue him with Heroicall gifts in an extraordinary meaſure, and manner; as wiſdome, p. 39Magnanimity, Courage, Grace, Holineſſe. And being thus deſigned to it, and furniſhed for it, then was he Inaugurated, and Inveſted in it, And that by a ſecond Anointing in the preſence of the people, of which we may read, 2 Sam. 2.4. Thus was David Anointed.

And herein may we look upon him as a lively Type of Jeſus Chriſt David herein a Type of Chriſt.the Anointed of the Father. Who being after the like manner firſt deſigned to this office of his Mediatorſhip, before he undertook it; he was then Qualified for it. This is that which Peter tells Cornelius and his company Acts 10.38. God Anoynted Jeſus of Nazareth with the Holy Ghost, and with power] Thus was he Anointed; with the Holy Ghoſt, [The Spirit of the Lord is upon me, becauſe the Lord hath anointed me; Iſaiah 61.1. Anointed him by a large effuſion of the Spirit upon him, after an extraordinary meaſure and manner, [God, even thy God hath anointed thee with the oyle of gladneſſe above thy fellowes, (ſaith the Pſalmiſt, Pſalm. 45.7. Speaking of the Meſſiah.) Of whom Saint John telleth us, that God gave not the Spirit by meaſure unto him, John 3.34. This is the Spirit given to all other of the Saints of God, [unto every one of us is given grace according to the Meaſure of the gift of Chriſt, Epheſ. 4.7. But not ſo to Chriſt; To him not by meaſure, that is, plentifully, abundantly, [It pleaſed the Father that in him ſhould all fullneſſe dwell. Col. 1.19. that is, p. 40all Perfection of grace, wiſdome, goodneſs, mercy. Thus was he Anointed with the Holy Ghoſt. And with Power; Having both foreign and foreign given to him, might and Authority. Chriſt the Power of God, ſaith the Apoſtle, 1 Corinthians 1.24. foreign. All power is given to me in heaven and in Earth, (ſaith our Saviour) Matthew 28.18. Thou hast given him power over all fleſh, John 17.2. foreign, Authority. Thus was he anointed, furniſhed with all Qualifications requiſite for the diſcharge of this his Mediatorſhip.

And being thus furniſhed for it, now was he inveſted in it, put upon the undertaking and executing of it. Of his Propheticall office; [The Lord hath Anointed me to preach good tidings unto the meek, he hath ſent me, &c. Iſaiah 61.1. Of his Prieſtly office, [The Lord hath ſworne and will not repent, Thou art a Prieſt for ever, Pſalm 110.4. Of his Kingly office, [The Lord ſaid unto my Lord, ſit thou at my right hand untill I make thine enemies thy footſtoole, Pſalm 110.1. Which three are the parts of his Mediatorſhip. Thus was the Meſſiah called to this office: Deſigned to it, furniſhed for it, Inveſted in it.

All three comprehended under the word Sealing.Which three we may again in like manner conceive to be couched under that other word of Sealing. [Him hath God the Father ſealed, John 6.27. Sealed, 1. by way of Deſtination. Thus do men ſometimes p. 41ſet their markes or ſeals upon things which they deſign and intend for ſome ſpeciall uſe. And thus was the Lord Chriſt Sealed by God his Father, with the ſeal of his Eternall Predeſtination. That Seal which the Apoſtle ſpeaketh of 2 Tim. 2.19. The foundation of God remaineth ſure, and hath this ſeal, God knoweth who are his.] Thus are all Gods Elect Sealed; having an irrevocable decree paſſed upon them; whereby they are Sealed up unto Eternall ſalvation, being predeſtinated unto life. And thus was Chriſt the Head of the Election ſealed, predeſtinated unto this his office of Meditatorſhip. 2. Sealed by way of Qualification. Thus are Agents and Ambaſſadors ſaid to be Qualified by the Seal of the Prince or State that ſends him, which giveth them Credit and Power to act in their Name; ſo as they are thereby known to be what they are, where ever they come. And thus hath God the Father ſealed his Son Chriſt, by putting his own Image upon him, communicating to him the fulneſſe of his Spirit, Anointing him with the Holy Ghoſt and with power; which is as it were Gods ſeal, whereby Chriſt was known to be the Meſſiah, the true Mediator. And 3. Sealed by way of Inveſtiture. Thus are publick officers inveſted in their places, by receiving their commiſſions under ſeal; which give them Authority to execute that office to which they are called. And thus hath God the Father Sealed his Son Chriſt, Authorizing him to p. 42undertake, and execute the office of a Mediator. Thus was this our Mediator called to this office. Here is the manner of his calling.

Queſtion 3 Queſtion. But When was he thus called to this office. When Chriſt was called to this office.There is the 3^d Enquirie; To which I ſhall return Anſwer briefly.

Anſ. He was called to this office, Before time: Anſwer. Before time.In time.

1. Before time, in reſpect of Destination: He was predeſtinated hereunto from all Eternity. Yea, in ſome ſenſe he may be ſaid to have been a Mediator from Eternity, viz. in the buſineſſe of Election. So much we may learn from the Apoſtle in that known place, Eph. 1.4. where he telleth beleevers, that they were choſen in Chriſt before the foundation of the world.] Choſen foreign, in Chriſt, or for, Muſculus Loc. Com. de Electione Cap. 6.by and through Chriſt. In him, as Members in their Head. For by, and through him, as Mediator. He being the Head of the Election, the firſt born amongſt many Brethren (as the Apoſtle upon another account calls him Rom. 8.29.) the firſt that opened the womb; others were Elected in, by, and through him. Thus was he a Mediator before his Incarnation: yea, before the worlds Creation. Then was he a Mediator in the buſineſs of Election: yea, and then was he predeſtinated to be a Mediator of Reconciliation. I was ſet up from Everlaſting (ſaith Wiſdome) Prov. 8.23. It is ſpoken of Chriſt the Wiſedome of the Father, who was deſigned and appointed to be a Mediator p. 43from Eternity. Thus was he called to be a Mediator before time.

2. In time. 2. In time.Then was he inveſted in this office, put upon the undertaking and executing of it. Which he did firſt virtually, then actually.

1. Virtually 1. Virtually.and Inchoately. So was he a Mediator even from the fall of Adam. When God and Man were fallen at variance by reaſon of ſin, ſo as the Firſt Covenant, the Covenant of works was diſolved and broken, and an enmity, through Satans artifice, introduced. Now did the Lord Chriſt, for the diſolving of that work of the Divell, and the repayring (in meaſure) that breach which ſin had made, enter upon the exerciſe of this office of Mediatorſhip, to which he was before deſigned. Now did he undertake that great negotiation of Reconciling God to man, and Man to God. Now did that promiſe made unto our firſt parents, being yet in Paradiſe take place, Gen. 3.15. Now did the ſeed of the woman begin to break the ſerpents head. So as from thenceforth he was a Mediator virtually. How ever he was not of many ages after incarnate, yet was he an Effectuall Mediator. The vertue and efficacie of his Mediation extending it ſelf even unto the firſt Ages of the world. In which reſpect (as alſo in the former) Chriſt is ſaid to be the Lamb ſlain from the beginning of the world, (as that paſſage is commonly read) Revelation 13.8. So he was, (as in reſpect of Gods deſtination, being deſigned p. 44before time to be offered up in time, ſo) in reſpect of the Efficacy of that his Sacrifice, which extended to the firſt age of the world, as far as Adams fall. Even as it was with the Incenſe offering in the Tabernacle, or Temple, however it was burnt only in one place, viz. upon the golden Altar before the Arke of the Teſtimony, Exod. 11.5. yet the perfume of it extended to every corner of the houſe. Thus the Sacrifice of Chriſt, however it was offered up onelyonly at one time, in one age, in the End of the world (as the Apoſtle hath it Heb. 9.26.) and only in one place, upon the Altar of the Croſſe, yet the vertue and efficacy thereof extended to all places, and all ages; as well to thoſe who lived before his Incarnation, as thoſe who lived after. Thus did Chriſt enter upon the exerciſe of this office immediately upon the fall of man, ſo ſoone as there was need of a Mediatour. From thence doth this his Mediatourſhip Commence, From that time he was a Mediator vertually.

2. Actually.2. Actually. Thus was he a Mediator after his Incarnation. When he had taken the nature of man upon him, and was made man, Then was he an Actuall and Compleat Mediator. Marke the Text [There is one Mediator betwixt God and men, [the Man] Chriſt Jeſus.] The eternall Son of God being made Man, foreign, God-Man, now was he an Actuall and compleat Mediator. Being thus manifeſted in the fleſh, now he was manifeſted p. 45to be what before he was. Now did he act that part viſibly upon earth, which before he had acted ſecretly and inviſibly in heaven. Now was he every way furniſhed for the office of a Mediator. Now was a Body prepared for him (ſo the Apoſtle Heb. 10.6. following the Tranſlation of the Septuagint, citeth that of the Pſalmiſt, Pſal. 40.6. applying it unto Chriſt, [A Body haſt thou prepared (or fitted) for me.]) Thereby meaning the humane nature of Chriſt, which was prepared, fitted for the work of the Mediatorſhip: Fitted through Sanctification of the Spirit. Thus are all believers fitted for their worke of obedience; as Saint Peter telleth them, 1 Pet. 1.2. Elect according to the foreknowledge of God, through ſanctification of the Spirit unto obedience.] And thus was the Lord Chriſt fitted for his great work of obedience, which as Mediator he was to perform here upon Earth, viz. through Sanctification of the Spirit; the large effuſion of the Spirit upon his humane nature. And being thus fitted for it, now he entred upon it; upon the worke of his Active and Paſſive obedience: diſcharging his Propheticall and Priestly office here upon earth; which having done, then he entred upon his Kingly adminiſtration in heaven. But this I ſhall have occaſion to cleare up unto you more fully in reſolving of the next Queſtion; which now falleth in fitly. And that is,

Queſtion. How, and in what waies the Question 4 p. 46Lord Chriſt manageth and carrieth on this work of mediation for the effecting of this Reconciliation?The Work of Mediation how managed and carried on.

Anſwer. By divers ſteps typified by Jacob's Ladder. Where.Anſ. A Queſtion of great uſe, high concernment unto all thoſe who deſire to be acquainted with the myſtery of Chriſt. For the Reſolution of it; we muſt know that this work of Mediation, it was begun and carried on by divers ſteps and and degrees; not unlike that ladder which the Patriarch Jacob ſaw in his nightly viſion, Gen. 28.12. which I look upon as a Type, carrying with it a lively repreſentation of this our Mediatour, and his bleſſed Mediation. So our Saviour himſelfe applieth it, John 1.51. That ladder reached from Earth to Heaven, uniting the one to the other. So doth the Lord Jeſus by his Mediation, he uniteth Heaven and Earth; God and man: by the means whereof, they come to have a ſweet and bleſſed union and communion each with other; So as all graces deſcend from God unto men upon earth; and men come to aſcend unto God in Heaven. Now in this Ladder there are two things to be taken notice of, viz. Firſt, The two Extremes or Ends of it; the Bottome, and the Top. Secondly, The intermediate ſteps or ſtaves betwixt them. And the like may we obſerve in this our Mediatour, and his Mediation.

1. The two Extremes repreſenting the two Natures in Chriſt.1. Here may we firſt take notice of the two Extremes, viz. the two Natures of Chriſt, his Humanity, his Divinity; fitly repreſented (as ſome conceive it) by the two ends of that p. 47Ladder, the foot whereof was upon Earth, and the top in Heaven; the one aptly repreſenting the Humanity of Chriſt, the other his Divinity; his Humanity upon Earth, his Divinity in Heaven: yet both united together in one Chriſt by an Hypoſtaticall, Perſonall Union. And here is the foundation and ground-work of Chriſt's Operative Mediation: which was laid in this Subſtantiall Mediation (as they call it;) in the union of theſe two natures. God and man being at variance, this our Mediatour, that he might make way to the reconciling of their Perſons, he firſt uniteth their Natures; being the Son of God by nature, he taketh the Manhood into a perſonall Union with his Godhead. Even as one deſiring to mediate peace betwixt two diſſenting families, which are at deadly feude the one with the other, he being firſt clearly allyed unto the one, he marrieth into the other, that ſo being related and allyed unto both (to the one by conſanguinity, to the other by affinity) he may have the greater advantage for reconciling each to other. Thus did our Mediatour, the Lord Jeſus. Being the Son of God, by nature, he marrieth the nature of man, taketh it into a perſonall and indiſſoluble union with his Godhead, that ſo, being nearly allyed unto both, he might be fit to deale betwixt them, and might with better ſucceſſe manage this Work of Reconciliation. Here are the two Extremes in this Ladder, the Bottom, and the Top.

p. 482. Now betwixt theſe two, there were many intermediate ſtavesThe intermediate Staves, five. or ſteps; So there is in a Ladder, and ſo there were in that Ladder; how elſe ſhould the Angels aſcend and deſcend by it, as they are ſaid to do? And in like manner in this great Negotiation of our Mediatour betwixt God and man, we ſhall find divers ſteps and degrees whereby he managed and carried on this Work of Reconciliation. Of theſe ſteps Bellarmine Bellarminus de Chriſto Mediatore. lib. 5. c. 1.reckons up foure. Chriſt in his work of MediationFive ſteps in Chriſt's Mediation. is 1. Arbiter, an Arbitratour, an Ʋmpire. 2. Interpres, an Interpreter, or Meſſenger. 3. Advocatus, an Advocate, an Interceſſour. 4. Sponſor, a Surety, an Ʋndertaker. And to theſe, to make the enumeration compleat and full, Junius Junius Animadverſ. in Bellarm. ibid. lib. 5. cap. 1. §. 9.adds a 5^th, Gubernator,: A Ruler, a Governour. Theſe are the ſteps of this Ladder, the ſeveral operations whereby the Lord Chriſt manageth this his work of Mediation. The firſt and ſecond whereof belong unto his Propheticall Office: the third and fourth to his Prieſtly Office: the fifth and laſt to his Kingly Office: All together rendring him a compleat Mediatour, I ſhall take a view of theſe particulars ſeverally; ſpeaking of them as plainly, as clearly as I can. Let me crave your beſt attentions to go along with me.1. The firſt ſtep; Arbiter, Chriſt an Arbitratour or Umpire betwixt God and men. Begin with the firſt of them, which is

1. Arbiter, an Arbitratour, an Ʋmpire, a Judge; Such a one may properly be called a Mediatour, who layeth his hand upon both parties, (as Job ſpeaks, Job. 9.33.) judging betwixt p. 49them. Who made thee a Judge over us? ſaith one of the contending Hebrews unto Moſes, when he interpoſed himſelfe as a Mediatour betwixt them, Exod. 2.14. One that taketh cognizance of the difference, what is the ground of it, who hath done the wrong, then judgeth betwixt them, propounding and ſetting down the tearms of Reconciliation and agreement; Such a one may fitly be called a Mediatour. And ſuch a Mediatour is the Lord Jeſus betwixt God and men: One whom God his Father hath conſtituted and appointed to be an Arbitratour, an Ʋmpire, a Judge betwixt him and them, committing Judgement unto him. [The Father judgeth no man, but hath committed all judgement unto the Son, John 5.22.] All Judgement, as of Abſolution, and Condemnation, ſo of Arbitration. As to judg men, ſo to judg betwixt God and men. This doth the Lord Chriſt. And being the Wiſdome of his Father (as the Apoſtle calleth him, 1 Cor. 1.24. Chriſt the Wiſdome of God.) He hath alſo determined and ſet down the terms of Reconciliation and Agreement betwixt them; as it were drawing up a Covenant betwixt them. In which reſpect (amongſt others) he may be ſaid to be the Mediatour of the Covenant, (as he is called Heb. 8.6. & 9.15. & 12.24.) In as much as Conditions of the Covenant were ſet down by him.Miſſus enim à Patre factus Arbiter, reconciliavit Deum & Homines, &c. Ambroſad Textum. Thus Ambroſe (cited to this purpoſe by Bellarmine) conceives of it, expounding the word in the Text in this ſenſe. Thus (ſaith he) is Chriſt ſaid to be a Mediator betwixt God and p. 50men; In as much as being conſtituted by God his Father an Arbitratour, he ſet down in what way, and upon what terms Reconciliation ſhould be made betwixt them; viz. upon God's accepting the ſatisfaction which ſhould be made in their behalf,Ut Deus ignoſceret, & Homo de caetero in Dei fide maneret. Ambroſ. ibid. and of pardoning their ſins; and their complying with God in the way of Faith and Obedience. But to let this paſſe, come we to the ſecond, which is

2 Step. Interpres. Chriſt an Interpreter, or Intermeſſenger.2. Interpres, or Internuncius, An Interpreter, an Inter-meſſenger. Such a one may fitly be called foreign, a Mediatour; one that in this nature goeth betwixt two parties at variance, imparting the mind of the one to the other, ſo to breed a right underſtanding, and thereby to work a complyance betwixt them. And in this ſenſe Jeſus Chriſt may truly and fitly be ſaid to be a Mediator betwixt God and men: Though not only in this; ſo indeed the Heretick Socinus would have it;Vide Grotium de ſatisfactione Chriſti. cap. 8. affirming this word [foreign,] which we render [Mediatour,] whereever we meet with it in Scripture, to import and ſignifie no more but Dei Interpres, God's Interpreter. And ſo his followers treading in his ſteps ſtil, expound the word in the ſame ſenſe. For Chriſt to be a Mediatour of the Covenant (ſaith one of them,D^r. Lusſhington Comment. in Heb. 8.6.Heb 8:6 writing upon that Heb. 8.6.) is nothing elſe but to be the Interpreter of God, or the Interceſſour paſſing betwixt God and men with mutuall meſſages to make and finiſh up the Covenant on both parties: By which Inter-meſſenger God declares and teſtifies his will unto men; and they again being informed in the knowledge of God's p. 51will, do comply with God, and contract with him, are reconciled with him, and enjoy their peace afterwards.] But that this is not the whole truth, I ſhall have occaſion (God willing) to ſhew you hereafter: For the preſent, take we up what is truth in it: viz. that as the word [foreign] will fitly bear this ſenſe, ſo it may in this ſenſe as fitly be applied unto Chriſt. Such a Meditour is he; an Interpreter, an Inter-meſſenger, going betwixt God and man, imparting the mind of the one to the other; ſuch an Interpreter was Moſes, who went betwixt God and the people at the giving of the Law, making his mind and will known unto them. And in that reſpect he may not unfitly be called a Mediatour. That Text in Deutronomie (Deut. 5.5.) imports no leſſe, where Moſes ſpeaking to the people, [I ſtood (ſaith he) between the Lord and you at that time, to ſhew you the Word of the Lord.] Which the vulgar Latine renders, [Ego ſequeſter & medius,] I was a Mediatour, a Middler betwixt God and you.] And ſo Beza, Beza Gr. Annot. Theodoretus & Germadius, citat per Claudium Eſpencaeum de Mediatore, cap. 4.and ſome others (and that as I conceive moſt properly) underſtand that place of the Apoſtle fore cited, Gal. 3.19. where he ſaith of the Law, that it was ordained by Angels in the hand of a Mediator.] foreign: meaning therby Moſes, who was an Internuncius, an Inter-meſſenger betwixt God and his people in the promulgating of the Law, in making the mind of God known unto his people. Thus was Moſes a Typical Mediator.

And thus is the Lord Jeſus Chriſt truly ſaid to p. 52be the Mediator. In as much as he is his Fathers Interpreter, Imparting the mind of God to man.by whom the mind and wil of God is imparted to the ſons of Men. [No man hath ſeen God at any time (ſaith Saint John), the only begotten Son which is in the boſome of the Father, (near and dear to him, and intimately acquainted with all his ſecrets) he hath declared him, John 1.18. foreign. He it is that giveth the true, clear and full knowledg (for that is properly foreign, as Beza, Aretius, Piſcator note upon the place) of God, and of his will unto the ſons of Men, which otherwiſe were unſearchable. [No man knoweth the Father ſave the Son, and he to whomſoever the Son will reveal him.] ſaith our Saviour, Matthew 11.27. By him it is that the hidden things of God the myſterie of his will is revealed unto the Sons of Men.

In this reſpect (among others) it is that he is called [the word]. John 1.1. In the beginning was the Word, &c. ver. 14. The word was made fleſh,] foreign: In as much as by him God revealeth his will unto men. A word is an Interpreter of the mind; and ſo is Jeſus Chriſt of the minde of his Father. And hence alſo it is that he is called A Prophet, Acts. 3.22. and The Prophet, John 7.40. and That Prophet John 6.14. In as much as this was one part of his office, to impart the wil of God to the ſons of men.

Which he hath done. And that, as in other paſſages, ſo ſpecially in declaring and p. 53making knowne the gracious purpoſe of God towards his Elect, for the Reconciling,Specially concerning the way & means of Reconciliation. and bringing them to life and ſalvation. In this reſpect it is that he is called the Angell (or Meſſenger) of the Covenant, Malachy 3.1. It is ſpoken of Chriſt, who was the publiſher of the Goſpel Covenant, the Covenant of Grace. And in this reſpect alſo (among others (it is, that he is called the Mediatour of the Covenant, (in thoſe places forenamed,) the new Covenant. Even as Moſes was the Mediator of the Old Covenant, (for to him the Apoſtle there alludes) the Publiſher of it. So was Chriſt of the new Covenant; Gods Meſſenger and Ambaſſador ſent and imployed by him to declare the Gracious purpoſe of God towards his Elect, held forth in that Covenant. Here is now the 2^d ſtaff of this Ladder; the ſecond ſtep in this great work of Chriſts Mediatorſhip. He is a Mediator betwixt God and Men, viz. as an Interpreter an Intermeſſenger betwixt them, Imparting the mind of God to Man.

And in this way doth he promote this great deſignThereby promoting that great deſigne. of Reconciliation; the Reconciling of men to God: viz. by enlightning of them. This is his work. [He is that true light, which enlightneth every man that cometh into the world: John 1.9.] Enlightneth them with a Common, Naturall light of Reaſon and underſtanding; So he enlightneth all Men. Enlightneth them with a ſpeciall, ſupernaturall light of ſaving knowledge; Thus he inlightneth p. 54all that are ſo enlightned. And by this means he beginneth to diſſolve the work of the Divell. It was the way whereby Satan firſt eſtranged man from God, by blinding his eyes. And by the ſame means it is that he holdeth him under that eſtrangement, by continuing him under that blindneſſe. This is Satans grand deſigne, as the Apoſtle ſets it forth, 2 Cor. 4.4. In whom the God of this world hath blinded the mindes of them which beleeve not, leaſt the light of the glorious Goſpel of Chriſt who is the Image of God, ſhould ſhine unto them.] And by this means he maintaineth, confirmeth, increaſeth that alienation and eſtrangement betwixt God and Man, which was at the firſt by himſelfe introduced. This is the great barr which hinders all communion betwixt God and the ſoul, Ignorance. The Apoſtle ſpeaking of the Gentiles, Epheſ. 4.18. he ſaith [They were alienated (eſtranged) from the life of God] But how came they ſo to be? The Reaſon followeth [Through the Ignorance that was in them, becauſe of the blindneſſe of their mindes.] Thus are men eſtranged from God. Now for the effecting of a Reconciliation, Chriſt's firſt work is to diſpell this darkneſſe, to open theſe blind eyes, and to make known unto men the things which belong unto their peace: which he doth by the revelation of his word and Spirit, making known the good will of God unto them; cauſing that Grace of God that bringeth ſalvation to appear unto them; To ſhine not p. 55onelyonly upon their Heads, but into their Hearts, (as the Apoſtles ſay of themſelves 2 Cor. 4.6.) God who commanded the light to ſhine out of darkeneſſe, hath ſhined in our hearts,] working in them an effectuall knowledge of God, and his will, whereby they are brought in to comply with God, and to cloſe with him upon his own termes, the terms of Faith and Obedience. Thus in this way is Chriſt a Mediator of Reconciliation.

Even as at the firſt, being a Mediator in the work of Creation (for ſo he was, [By him God made the worlds, Heb. 1.2.) he laid the foundation of that work in light, that being the firſt Creature that was produced, Gen. 1.3. Even ſo in this new Creation, in effecting this great worke of Reconciliation, he layeth the foundation of it in light, even the light of ſupernaturall knowledge, the knowledge of God and his will; By that means making way for peace. But to paſſe on.

Having done with the two firſt and loweſt ſteps of this ladder, come we now to the two next; both which belong to the Prieſtly office of Chriſt, as the two former did to his Propheticall. This our Mediator, as he was an Arbitrator betwixt God and Man, and an Interpreter or Meſſenger, making knowne the mind of God unto Man; ſo ſhall we alſo find him an Advocate and a Surety. Here are the two next and principall ſtaves of this ladder, the chief and principall parts of Chriſts Mediatorſhip. p. 56In the handling whereof I ſhall take leave to invert Bellarmines order, dealing firſt with the laſt, as conceiving the former to be the higher ſtep of the two. Chriſt is firſt a Surety, then an Advocate. Firſt a Surety, undertaking, Satisfying for the ſins of his people; before an Advocate, Interceding for their perſons. So much we may learne from the Prophet Iſaiah, Iſai. 53. laſt, where ſpeaking of the Meſſiah, he ſaith, [He bare the ſin of many, and made interceſſion for the Tranſgreſſours.] As alſo from the Apoſtle, who ranks them in the ſame order Rom. 8.34. It is Chriſt that died, yea rather that is riſen again, &c. who alſo maketh Interceſsion for us.] oblation goeth before Interceſſion.3 The 3^d ſtep, Sponſor. Chriſt a Surety betwixt God & Man. Eodem prorſùs ſenſu foreign et foreign Chriſtum vocat Apoſtolus. Pateus ad Heb. 8 6. An office proper to Chriſt. Hic modus mediationis propriiſſimè convenit Chriſto. Bellarm. de Mediatore lib. 5. cap. 1.Heb 8:6 And ſo I ſhal handle it.

3. In the 3^d place then, Chriſt manageth this his work of Mediatorſhip quà Sponſor, as a Surety, ſo we find him expreſly called by the Apoſtle Heb. 7.22. The Surety of a better Teſtament (or Covenant) foreign, Sponſor, or Fidejuſſor, a Surety or undertaker. Which for ſubſtance is all one with that which elſewhere he cals him, a Mediator of the Covenant. In this reſpect is Chriſt ſaid to be a Mediator, in as much as he is a Surety betwixt God and Man.

An office proper and peculiar unto Chriſt. More peculiar (ſaith Bellarmine) then any of the other three by him named. As for the other three (ſaith he) they are or may be common with Chriſt to others. And there p. 57is ſome truth in that aſſertion, though not ſo much as is by him contended for. Men may be Judges, and after a ſort, Arbitrators betwixt God and others. Thus the Lord appeals to the men of Judah in the caſe betwixt him, and his unfruitfull vineyard, his ungratefull people, making them Judges in their own cauſe, Iſai. 5.3. And now O Inhabitants of Jeruſalem, Judge I pray you, betwixt me and my vineyard.] And thus elſewhere he appeals to them in the caſe betwixt himſelfe and their forefathers, Jer. 2.4, 5. Heare ye the word of the Lord, O houſe of Jacob, &c. What iniquity have your fathers found in me, that they are gone far from me? &c?] And as Men may be ſometimes Judges betwixt God and Men, ſo oft times Meſſengers from God to Men, to impart his will unto them. Such a Mediator was Moſes (as I ſhowed you) at the giving of the Law. And ſuch a Mediator was John the Baptiſt in the promulgating of the Goſpell; Thence called the Lords Meſſenger Mal. 3.1. Behold, I will ſend my Meſſenger, and he ſhall prepare the way before mee.] And ſuch Mediators are all the Ministers of the Goſpel, being by their office Gods meſſengers, his Interpreters, as Elihu ſtiles them Job. 33.23. This being their proper worke, to go betwixt God and his people, to make known to them the way and means of Reconciliation: the Miniſtry wherof is committed unto them, 2 Cor. 5.19. And ſo again for Interceſſion; however I dare not call any other a p. 58Mediator of Interceſsion beſides Jeſus Chriſt, to whom that ſtile properly belongeth (as God willing, I ſhall ſhow you hereafter;) yet others may be called Interceſſours. Such a one was Job for his friends, Job 42.8. And ſuch ones ought all Chriſtians to be one for another [I exhort, that Interceſsions be made for all men, (ſaith our Apoſtle in the firſt verſe of this Chapter.) Thus may thoſe three be after a ſort communicated to others; but not ſo this.Solus ipſe ſolvit. Bellar. ibid. To be a Surety betwixt God and Man, this is proper and peculiar to Chriſt: not communicable to any Creature, whether man or Angel.

A ſurety, what.Queſt. But how, and in what reſpect is Chriſt ſaid ſo to be?

foreign, ſponſor propriè eſt qui pro alio ſatisfactionem ſpondet, vel de ea cauet. Pareus Comment. in Heb. 8.6.Heb 8:6Anſw. For Anſwer. A Surety, we know (it may be ſome of us too well) what properly he is: One that undertaketh and ingageth for another, whether for his debt, or otherwiſe, [My ſon if thou be ſurety for thy friend, &c. (ſaith the Wiſeman, ſetting forth the hazard and danger of ſuch ingagements) Pro. 6.1. now ſuch a ſurety was the Lord Jeſus: One that undertook for his elect people unto God. As he was Gods meſſenger unto them; ſo he is their ſurety unto God.

Or, to give you it ſomewhat more largely and fully. Chriſt is a ſurety betwixt God and Man, and that on both parts.Chriſt a mutuall Surety. On mans part to God: and on Gods part to man. Such is the Covenant. It is mutuall on both parts: from God to man, and from man to God. And in both reſpects p. 59Chriſt may be ſaid to be a ſurety of that Covenant. A Surety on Mans part, on Gods part: undertaking for Man to God, and for God to Man. I ſhall inſiſt upon them ſeverally, beginning with the former.

1. Chriſt is a ſurety on Mans part.1 On mans part. This the Socinian denyeth. [Chriſt is ſaid to be a ſurety of the Covenant (ſaith one) not as if he became our ſurety to God, D. Lusſhington in Heb. 7.22.Heb 7:22and took upon him the payment of our Debts.] How then? Why, OnelyOnly as a ſurety on Gods part, undertaking the performance of his promiſes unto us.] But Scripture is as expreſſe for the one as the other, as (God willing) I ſhall ſhew you before I part with this point.

Chriſt is a ſurety for Man to God, Chriſt a Surety for man to God two wayes.and that in a twofold reſpect. A ſurety in way of ſatisfaction, and a ſurety in way of Caution. Such are the ſureties which are common and Ordinary amongſt us. Sureties in way of ſatisfaction; Such are ſureties for Debt or Treſpaſſes. Sureties in way of Caution, Such are Sureties for the Peace or good-behaviour, and ſureties for Appearance. And both theſe wayes ſhall we find Jeſus Chriſt a ſurety for his Elect, for all true beleevers. A ſurety in way of ſatisfaction: A ſurety in way of Caution: Thus have I laid out the way wherein I am to walk. I ſhall deſire you to goe along with mee with your beſt Attentions. And the good Lord be a Guide unto us both.

1. Chriſt is a ſurety in way of ſatisfaction, p. 601. In way of Satisfaction.undertaking for the Debts and treſpaſſes the ſins of his Elect; In this reſpect it is that Chriſt is moſt properly called a Surety; In regard of his taking upon him the ſins of his Elect, and undertaking to anſwer, and make ſatisfaction unto the Juſtice of God for them. And in this reſpect it is chiefly and principally (as Bellarmine and others rightly obſerve upon the Text) that he is here called by our Apoſtle a Mediator. In this reſpect principally called a Mediatour in the Text. Neque apud ineruditos tantùm, ſed & apud eos qui elegantiùs loquuntur, foreign dicitur is qui placat aliquem, Grot' de Satiſfact. cap. 8. Object. Here is no mention of Gods wrath or diſpleaſure.[A Mediator betwixt God and men,] id est, One that interpoſeth himſelfe betwixt the wrath of God and them, undertaking to ſatisfie their debts, and ſo to reconcile them unto God. Thus the word in the Text (as Grotius noteth) may fitly be rendred: foreign, Plaactor; One that pacifieth and appeaſeth another by giving ſatisfaction and contentment to him. And in this ſenſe it is here applyed unto Chriſt.

Obj. Not ſo (ſaith Socinus, and his followers.) The word here ſignifieth no more then what it doth elſewhere, Interpres, Internuncius, an Interpreter, an Intermeſſenger betwixt God and Man: Not a Peace-maker; No, here is not a word (ſaith he) concerning any wrath or diſpleaſure of God againſt ſin or ſinners, that might induce us to make ſuch a conſtruction of the Apoſtles meaning.

Anſ. But to this Pareus Anſw. Pareus in Heb. 8.6.Heb 8:6returns him an Anſwer. It is not to be conceived that what ever belongs to ſuch, or ſuch a ſubject, p. 61ſhould be mentioned where-ever that ſubject is touched upon. True, the Apoſtle maketh no mention of Gods wrath againſt ſin and ſinners in this place.This we finde elſewhere. But elſewhere he doth ſufficiently, abundantly: Romans 1.18. The wrath of God is revealed from heaven againſt all ungodlineſſe of men.] Cap. 5.9. Being juſtified by his blood, we ſhall be ſaved from wrath through him.] Such is the ſtate and condition of all men by nature: They are all alike Children of wrath, Epheſ. 2.2. Being out of Chriſt, not beleeving on him, the wrath of God abideth on them. John 3. laſt. A truth ſo ſufficiently known, ſo frequently inculcated by himſelf and others, as that there was no need why the Apoſtle ſhould here make any mention of it, before he call Chriſt a Mediator.

But if this ſatisfie not, look but a little after, and there ſhall we finde what is by the Adverſarie deſired. [Who gave himſelfe a Ranſome for us.] In which words (as Bellarmine well noteth upon it) the Apoſtle aſſigneth the cauſe and Reaſon of what he had ſaid: plainly ſhewing in what reſpect it was principally that he called Chriſt a Mediatour: viz. In as much as hee gave himſelfe a Ranſome unto God his Father; making ſatisfaction for the ſinnes of his people.

Objection. Satisfaction? But,Object. No mention of Chriſts ſatisfaction in Scripture. Chriſtoph. Oſtorodius contra Purgationem peccatorum Ar gum. 1. Anſwer. Pareus ad Rō. 9. Dubio. 12. Though not the word, yet the thing is. Grot. de Satisf. cap. 7. in initio. where doe wee meet with this word in Scripture, thus applyed unto Chriſt and his p. 62Mediatorſhip? So ſome demand of us.

Anſw. To whom Pareus and others ſoon return Anſwer, that though the word be not found, yet the thing is, being ſet forth in other expreſſions which are equipollent and equivalent. And this it is that our Adverſaries contend againſt (as Socinus acknowledgeth it) not the word, but the thing. And this it is that we muſt with earneſtneſſe contend for againſt them: for this truth of God is a part of that Faith which was once delivered to the Saints, and a principall part of it, a foundation-ſtone, a principle of Chriſtian Religion, the maine hinge upon which the whole worke of our ſalvation turneth. Take away this, the ſatisfaction of Chriſt, and what ſure foundation ſhall our faith reſt upon? If this foundation bee deſtroyed, then what ſhall the righteous doe? They muſt then goe ſeeke for another way of Juſtification then by faith in the merits of Chriſt: And ſo ſeek for a new way to heaven, which none of their forefathers ever yet found. Let me therefore take up a little time for the aſſerting and vindicating of this truth of God againſt the Adverſaries and Oppoſers of it. Wherein my aime ſhall be to deal as little as may be in a Polemicall controverſall way, in arguing and diſputing the caſe with them, but rather in demonſtrating it againſt them; by laying this foundation as ſure as I p. 63can, that ſo you may with more aſſured confidence adventure your ſoules upon it.

Christ is ſaid to be a Mediator as a Surety undertaking and making ſatisfaction unto God for the ſins of his people. That he is ſo,Chriſts Satiſfaction evinced by Scripture Teſtimonies. Scripture is clear to thoſe who will but look upon it without prejudice: To go about to call in all thoſe Texts that ſpeak to this purpoſe, would prove a long, if not a tedious work. I ſhal ſingle out ſome of them, which I conceive to give in the cleareſt, and moſt convincing evidence.

And here I ſhall begin with the old Teſtament,Old Teſtament. where I ſhall in the firſt place have recourſe unto that clear Prophecie concerning Chriſt (then which all the old Teſtament affords not a clearer) which wee meet with Iſaiah 53.Iſa. 53.Isa 53 Arg. 1.There ſhall we finde a mutuall compact and agreement betwixt the Father and the Sonne about this way of Reconciliation, viz. by way of ſatisfaction. This the Father impoſeth, And this the Sonne ſubmits to. The Father impoſeth it by charging the ſinns of his Elect upon him. So you have it verſe 6.Ver. 6. The LORD laid on him the iniquities of us all:] Not the ſinns themſelves, not the evill in them, or fault of them, but the guilt and penalty belonging to them. This GOD laid upon his Son; charging it upon him; as a Creditor chargeth a debt upon the ſurety, requiring p. 64ſatisfaction from him. Or, as the margin readeth it according to the Originall, [He ſhall make the iniquity of us all to meet on him.] Even as many debts of ſeverall perſons are charged upon one common ſurety, and ſo all meet together upon his head. Thus did the ſins of all God's Elect, or all true believers, (for of ſuch, and onelyonly ſuch, he there ſpeaks, (as Diodate expounds it,) ſuch, as having union with Chriſt, have a true ſpirituall Communion amongſt themſelves,) they all meet together upon the head of their common ſurety; the Lord Chriſt: Even as the ſins of Prieſts and people, met together upon the head of the Sacrifice, being layed upon it by the Prieſts, who to that end laid their hands upon the head of it, (as you may read Exod. 29.10, 15, 19.) by that Ceremony putting and laying their own ſins, and the ſins of the people upon the head of that Sacrifice, which was to be offered up for them. Even thus (ſaith the Prophet) did God the Father lay the ſins of his people upon his Son Chriſt (who was the truth of that Type:) laying upon him the iniquity of them all.

And he thus charging them, Chriſt undertook them;foreign propriè ſignificat exegit: & foreign reſpondere. Pagnin. Buxtorf. took that charge upon him, and undertook to anſwer it; So it followeth in the next verſe, ver. 7. which our Tranſlation readeth thus, [He was oppreſſed, and he was afflicted.] But our new Annotation hints to us another verſion, which it conceiveth more agreeable to the Hebrew. [It was exacted, and p. 65he anſwered:] that is, God the Father he required ſatisfaction for our ſins, and his Son (as our Surety) anſwered for us; undertaking and diſcharging what was charged upon us. God the Father layeth our ſins upon him, and he bare them, [He bare the ſin of many, (ſaith the laſt verſe of that Chapter:) viz. Iniquitates eorum ipſe portabit, quas illi portare non poterant, & quarum pondere opprimebantur. Hieron. ad loc.of his Elect. He bare them as a Porter that bears a burthen for another, which himſelfe was not able to ſtand under, (as Jerome rightly gloſſeth upon that place,) He bare them, the guilt of them, undergoing the puniſhment which was due unto them, [Surely he hath born our griefe, and carried our ſorrows, (ſaith the fourth verſe.) [He was wounded for our tranſgreſſions, he was bruiſed for our iniquities, the chaſtiſement of our Peace was upon him, and with his ſtripes we are healed: (So it followeth) ver. 5. Thus did the Lord Jeſus his own ſelfe bear our ſins in his own body on the Tree, (as Saint Peter citeth this of the Prophet, 1 Pet. 2.24.) As a Surety for his Elect, he ſtood in their roome and ſtead, ſubmitting himſelfe unto the penalty due unto their ſins; and by that means having made ſatisfaction to the Juſtice of God, he reconciled him to his people. [By his knowledge ſhall my righteous ſervant juſtifie many, (even all that believe on him:) For he ſhall bear their iniquities; (So you have it ver. 11.) By this means he taketh away the guilt of ſin, ſo as it ſhall not be imputed to, charged upon thoſe, who knowing him, apply p. 66the merit of his death unto themſelves; So clearly, ſo fully doth this Evangelicall Prophet in this Chapter ſpeak for this Truth of God, as I do not well know what can with any colour be objected againſt it. What is objected, I ſhal have occaſion to meet with it anon in ſome of the enſuing Arguments.

How Chriſt is ſaid to bear our ſins. The Socinian Evaſion refuted.Alleg. For preſent let me only take notice of one Evaſion, wherein the Socinian putteth a great deale of confidence, no leſſe then Ajax did in his ſhield. True (ſay they) Chriſt bare our ſins; but how? not by taking them upon himſelf, ſuffering for them; but by taking them away; viz. in reſpect of the power of them, healing them; and in reſpect of the guilt, remitting & forgiving them: In favour of which Expoſition they bring in that Text of S^t Matthew, Socinus de Jeſu Chriſto Servatore. lib. 2. c. 4. D^r L. Comment. in Gal. 1.4.Gal 1:4which we conceive to ſpeak full to this purpoſe, Mat. 8.16. where reporting how our Saviour cured all diſeaſes, healed all that were ſick, viz. ſuch as were preſented to him, he ſubjoyns, This he did, [That it might be fulfilled which was ſpoken by Iſaiah the Prophet, ſaying, Himſelfe took our infirmities, and bare our ſickneſſes.] So he citeth and expoundeth the 4^th verſe of that 53^d Chapter. Now, how did Chriſt then do this? not by taking upon him their bodily infirmities, & ſo bearing their ſickneſſes; but only by healing and taking them away. Even in like manner, and no other ways (ſay they) is he ſaid to take our ſins, and to bear them; not taking them upon himſelfe, as our Surety, bearing the puniſhment of them, but forgiving and healing them, and ſo taking them away.

p. 67Anſ. But to this it is anſwered:The difference betwixt Chriſt his bearing our ſins and our ſickneſſes. Sibrandus Lubbertus contrà Fauſtum Socinum. Lib. 2. c. 4 There is a broad difference betwixt Chriſts bearing our ſins, and bearing our ſickneſſes. Theſe he cured though, not carried. Thoſe he both cured and carried, undergoing the puniſhment of them. So much that Prophet clearly expreſſeth in the verſe following, ver. 5. He was wounded for our Tranſgreſsions, he was bruiſed for our iniquities: The chaſtiſement of our peace was upon him, and with his ſtripes we are healed.] So again ver. 7. Hee was oppreſſed, and hee was afflicted; And again ver. 10. It pleaſed the Lord to bruiſe him, he hath put him to greif. Thus did Chriſt bear the ſins of his people, bearing the puniſhment of them. Hence is it that he is ſaid to be made ſin, 2 Cor. 5.21. viz. by way of Imputation; or made a Sacrifice for ſin; And to be made a Curſe, Gal. 3.13. ſuſteining the curſe of the Law due unto us. But never do we find him ſaid to be made a Demoniack, made blind, made deafe, &c. Neither do we ever find that God is ſaid to have layed on him our Bodily Infirmities and ſickneſſes. But thus he is ſaid to have layed on him our iniquities, Iſai. 53.6. So that there is a manifeſt difference betwixt his bearing of the one and of the other.

Repl. But yet the Allegation goeth on. What ſay we then to the Evangeliſt, who citing that Text of the Prophet giveth this expoſition of it?

Anſw. To this divers Anſwers are returned.Mat. 8.16. cleared.Matt 8:16 Among which that of the Jeſuite p. 68may be ſufficient to ſtop the mouth of this Cavill.Maldonatus Comment. in Mat. 8.16.Matt 8:16 In citing of this Text the Evangeliſt accommodates it to a ſenſe rather like unto it own, then the ſame. The like whereunto he doth elſewhere, Cap. 2. ver. 15. citing that of the Prophet Hoſea, chap. 11. ver. 1. [When Iſrael was a child, then I loved him, and called my Son out of Egypt;] he applieth it unto Chriſt, affirming that Prophecie (or Historie) to have had an accompliſhment in him, in his return out of Egypt. [This was done (ſaith he,) that it might be fulfilled which was ſpoken of the Lord by the Prophet ſaying, Out of Egypt have I called my Sonne:] not that the Prophet in that place had an eye properly at Chriſt; but it is referred and accommodated to him by a certaine kind of concordancy and alluſion, in as much as the one was a Type of the other. The like application wee meet withall again verſ. 17, 18. of the ſame chapter; where the Evangeliſt ſetting forth Bethlehem's lamentation for their murthered Infants, Then (ſaith he) was fulfilled that which was ſpoken by Jeremiah the Prophet, ſaying, In Ramah was there a voice heard, Lamentation, and weeping, and great mourning, Rachel weeping for her children, &c. This Jeremiah ſpake properly in reference to the Jewiſh Captivity; but the Evangeliſt accommodates it to this Herodian maſſacre. In like manner may the preſent Text be looked upon rather as an alluſive accommodation to, then a proper, and literall Expoſition p. 69of the fore-alledged Prophecie. And if ſo, then is there no reaſon why the words ſhould be ſtrictly tyed up to the ſame ſenſe in the one place as in the other.

But if this ſatisfie not, (which I know not why it may not) conſult we the words cited and uſed by this our Evangeliſt, and we ſhall find in them nothing that the Adverſary can take hold of. Chriſt [took our infirmities,] he did ſo our bodily infirmities, and that properly, taking them upon himſelf. So he did all ſuch infirmities as are common to the nature of man, having experience of many, ſubject to all. So the Apoſtle layeth it down, Heb 2.17 18. and 4.15. [And he bare our ſickneſſes, foreign, which Tertullian indeed renders Abſtulit he took them away. But (as Grotius well noteth upon it) the word imports more,Eſt in hac voc (foreign) oneris quaedam, id eſt, moleſtiae, ſignificatio. Grot. in Mat. 8.16.Matt 8:16 viz. the bearing of a thing as a burden, not without ſome pain or trouble: And thus did Chriſt bear our ſickneſſes. Even as in the former part he is ſaid to have taken our infirmities, not only taking them in hand (as the Phyſician is ſaid to do the diſeaſe of his patient,) but taking them upon his ſhoulders; Such an Emphaſis Grotius there apprehends in the word, foreign, Aſſumpſit, He took them upon him. foreign eſt, quaſi dicas, in humeros ſuſtulit. Grotius ibid.Thus did he bear our ſickneſſes, though not properly patiendo, yet compatiendo, though not by way of Paſſion, yet of compaſſion; having and manifeſting a Sympatheticall participation with us in all our infirmities, p. 70and Sickneſſes: We have not an high Prieſt (ſaith the Apoſtle in the place forenamed Heb. 4.15. ſpeaking of Chriſt) which cannot be touched with the feeling of our infirmities, foreign, that cannot Sympathize with us. This Chriſt did when he was upon Earth; and in that reſpect he may be ſaid to have taken our infirmities, and born our ſickneſſes.