Two Treatises, Tract 1 (3 of 4)

Two Treatises · Tract 1 (3 of 4)

p. 137Even as Hiſtories tell us of that Locrenſian Law-giver Zaleucus, (the ſtory is well known,Valerius, lib. 6. cap. 5. and the Illuſtration which it affords us, is not more obvious then apt:) amongſt other wholſome Lawes which he had enacted for that Common-wealth, he decreed that who ever p. 138was convicted of Adultery, ſhould loſe both his eyes for it. Afterwards it ſo happened that his own Son was brought before him for that crime, and was to have the Law executed upon him. Hereupon the people interpoſing, make ſuit for his pardon; at length the father, being partly overcome by their importunities, and not unwilling to ſhew what lawful favour he might to his ſon, he firſt puts out one of his own eyes, and then one of his ſons; therein ſhewing himſelfe (as the Hiſtorian hath it) at once both a mercifull Father, Ità debitum ſupplicii modum legi reddidit, aequitatis admirabili temperamento, ſe inter miſericordem Patrem, & juſtum Legiſlatorem partitus: Valer. Max. ubi ſuprà.and a juſt Lawgiver: ſo tempering Mercy with Juſtice, as that both the Law was ſatisfied, and yet his ſon was ſpared from that rigour of Juſtice which the Law required. Even thus hath God been pleaſed to deal in this buſineſſe betwixt man and himſelfe. When man, having tranſgreſſed the Law, deſerved to die, he giveth his own Son to make ſatisfaction on his behalf: therein ſhewing himſelfe both a Juſt Lawgiver, and yet a Mercifull Father; in that Act ſo tempering Mercy with Juſtice, as that both the Law is ſatisfied, and yet Man ſpared. Thus is that two-fold Attribute of God joyntly manifeſted in this Tranſaction, and that gloriouſly in both: So as we ſhall not need to ſeek for any further reaſon why God ſhould put the Work of man's ſalvation upon this way.

And thus you ſee this Truth of God, touching Chriſt's Satisfaction, both vindicated, and cleared. Which I have the longer inſiſted on, p. 139both becauſe it is in it ſelfe of great conſequence and importance, being not only near unto, but of the Foundation of Chriſtian Religion: I, a corner ſtone in that Foundation; and a Truth principally aimed at by the Apoſtle in the Text I have now in hand, (as I have ſhewn you from the verſe following;) as alſo becauſe (among other Truths of God) I find it of late called in queſtion; nay, utterly exploded; and that by ſome, who (to uſe Paul's words, Gal. 2.9.) ſeemed to be Pillars, men of no mean note in the Church of God. Now paſſe we on to that which remains; wherin I ſhall be as conciſe and briefe as conveniently I may, finding the work to ſwell in my hand far beyond my expectation, when I firſt took it up.

Secondly, As Chriſt is a Surety in way of Satisfaction, ſo of Caution. II. Chriſt a Surety in way of Caution.In the former he is a Surety de praeterito, for what is paſt: In this later he is a Surety de futuro, for what is to come. A Surety in way of Caution: undertaking for thoſe whom he hath ſo reconciled unto God; viz. for the performance of the ſtipulation, of the conditiōs of the covenant required on their part.

This Jeſus Chriſt our Mediatour undertaketh and effecteth: wherein he being the Truth, again out-ſtrips the Type. Moſes that Typicall, Legall Mediatour, he could go betwixt God and the people, declaring his mind unto them, receiving, and returning their anſwer unto him. Both theſe we find, Exod. 19.7, 8. Moſes called for the Elders of the people, p. 140and laid before their faces all theſe words which the Lord had commanded him; And all the people anſwered together and ſaid, All that the Lord hath ſpoken we will do: And Moſes returned the words of the people unto the Lord.] Thus he went betwixt them as an Internuncius, an Intermeſſenger, reporting the mind of each to other: But he durſt not ingage for them. As for God, he durſt, and did ingage for performance of the Covenant on his part: And hee laid an ingagement upon the people. Both theſe he did in and by that one Ceremonie which we meet with Exod. 24.8. Having firſt read the Booke of the Covenant in the audience of the people, and received their Anſwer to the purport aforeſaid, Then he tooke the blood of the Sacrifice, and ſprinkled it on the people.] By that Ceremonie confirming and ratifying the Covenant; Aſſuring it on Gods part, and ingaging the people to fidelitie and conſtancie on their part (as God willing I ſhall ſhew you more fully anon in moralizing of that Ceremonie:) But engage for them he durſt not. Which if he had done, he had not been able to performe it.

But this doth our Mediator the Lord Jeſus. He having by his death reconciled his people unto God,Undertaking for performance of the conditions on the behalfe of his Elect: viz. Faith and Obedience. now he undertaketh for them; for their performance of the Stipulation, the conditions of the Covenant on their part. What the Stipulation is you have heard already. Even the Obedience of Faith, ſo the Apoſtle calleth it Rom. 1.5. and 16.26. foreign: The p. 141obedience of Faith; or if you will divide them, Faith and Obedience. Theſe, (without any juſt offence,) I may call the conditions of this Covenant. Faith, whereby the Covenant is accepted upon the tearms on which it is tendred, and Chriſt the Mediator of it received. Obedience, wherby it is kept, viz. in an Evangelicall way, in reſpect of deſire and indeavour. This it is which the Pſalmiſt calleth Keeping of the Covenant, Pſalm. 25.10. and 103.18. Not a Legall, but an Evangelicall keeping, when the promiſes of grace being beleeved, there is a ſerious deſire and indeavour of yeilding obedience to all God's Commandements. Now for this Chriſt undertaketh on the behalfe of his Elect, that they ſhall thus keep the Covenant, that they ſhall thus Conſent and Obey, (as the former Tranſlation rendreth it, Iſaiah 1.19.) And undertaking it, he effecteth it; working in them what the Covenant requires. This he doth by his Spirit, which is to them in whom it dwels, firſt a Spirit of Faith: So you find it expreſly called, 2 Cor. 4.13. foreign, The Spirit of Faith: So called, not only becauſe it is not given but to beleevers (as Grot. gloſſeth upon it;) but alſo becauſe it worketh Faith in the ſoul, inclining it to receive Chriſt, & the offer of grace by and through him. And then a Spirit of Holineſſe, So the Spirit of Chriſt is called, Rom. 1.4. foreign, The Spirit of Sanctity, or Sanctification: Becauſe, being Holy in it ſelfe, it ſanctifieth the perſon in whom it p. 142dwelleth. Thus it ſanctified the Humane nature of Chriſt, wherein it dwelled, foreign (as the Apoſtle phraſeth it, Col. 2.9.) Really, Subſtantially, Eſſentially, Bodily. And thus it ſanctifieth all true beleevers in whom it dwelleth, foreign, after a Spirituall manner, being communicated from Chriſt unto them, as from the Head to the Members.

Thus doth Jeſus Chriſt this our Mediator come unto all his Elect people; as by his merit, ſo by his Spirit. So may wee moſt fitly underſtand that of Saint John, 1 John 5.6. This is hee that came by water and blood.] Both theſe iſſued out of the ſide of our Saviour upon the croſſe; ſurely not without a myſtery: Betokening a double benefit redounding to all believers by and through him. The one of Juſtification, the other of Sanctification. Thus Chriſt is ſaid to come to them, firſt by Blood, taking away the guilt of ſin: Then by water, cleanſing them from the filth and pollution of ſin. Both which were ſhadowed out by the like Types under the Law. There, in the Service of the Tabernacle, was Blood and water: Blood in the Sacrifices, water in the Legall ablutions. Both Types of Chriſt, who thus cometh unto his people; as by Blood, Juſtifying; ſo by water, Sanctifying them. This is that which the Apoſtle telleth us 1 Cor. 1.31. where ſpeaking of the Benefits which beleevers have by Chriſt, he ſaith, hee is made unto them of God, Righteouſneſs & Sanctification.] p. 143i. e. The cauſe and procurer of both. Of Righteouſneſſe through his merit: Of Sanctification by his Spirit. Thus doth Jeſus Chriſt worke in the heart of his Elect both theſe Conditions of the Covenant, Faith and Holineſſe.

And as he beginneth this worke in them,With perſeverance. ſo he maintaineth and continues it. Cauſing thoſe whom he hath thus reconciled unto God to perſevere in Faith and Obedience. In faith, [I have prayed for thee that thy faith faile not (ſaith our Saviour to Peter) Luk. 22.32. The like he doth for all that are given to him, taking order for their perſevering in faith: So as though it may fail in the mouth (as Peter did,) yet it ſhall never fail in the Heart. And as in faith, ſo in Holineſſe; this he alſo maintaines; which he doth by the continuall Supply of his Spirit, mortifying and keeping under corruption; nouriſhing and exciting of grace: putting them on in the courſe of their Obedience; guiding their feet into the waies of peace (Luk. 1.79.) Cauſing them to walk in the ſtatutes, and to keep the Judgments of their God: and ſo to yeild an Evangelicall Obedience to his Law; keeping his word, and his Covenant: walking in their meaſure worthy of the Lord unto all pleaſing: Not willingly offending or provoking him. Thus doth this our Mediatour ſave his people from their ſins (as the Angel telleth Joſeph) Matthew 1.21. Thoſe who beleeve on him, they p. 144are his people: And them hee ſaveth from their ſins, not onelyonly from the Guilt, but alſo from the Power of them. He ſaveth them from all their uncleanneſſes, (as the Prophet hath it Ezek. 36.29.) So as whileſt ſin is not imputed to them, it doth not reigne in them. No, thus they ſin not. So ſaith Saint John of him that abideth in Chriſt, 1 John 3.6. [He ſinneth not.] Not willingly, with full conſent of will: not ſo as to make a practiſe of ſin, ſo as to live in a courſe of known ſin. No, whoſoever ſo ſinneth, hath not ſeen him, nor known him, (as it there followeth.) Preſumptuous ſinners are ſtrangers unto Chriſt; they never had any lively apprehenſion, any effectuall knowledge of him. Thoſe who ſo know him, he keepeth them from ſuch ſins, whereby they ſhould violate and make void the Covenant betwixt their God and them.

And thus you ſee the former Branch of this Point opened, and explained. How Chriſt is a Surety on the believers part to God. A Surety in way of Satisfaction, for what is paſt: A Surety in way of Caution, for what is to come.

Come we now to the later, to ſee how he is a Surety on God's part to man. II. Chriſt a Surety on God's part to man.This it is, (ſaith the Socinian) which is intended by the Apoſtle in the Text fore-named, Heb. 7.22. where he calleth Chriſt,D^r L. Comment. ad loc. The Surety of a better Covenant, (viz. the New Covenant.) So he is (ſay they) on God's part to us: being ſent by God to us, and contracting a Covenant with us in his Name; he then ratified it on God's p. 145part, making faith of it unto us, undertaking that God would keep the promiſes thereof, and perform them unto us. And herein we will not differ with them. In this ſenſe, (though not onelyonly in this, as they would have it) Chriſt is rightly ſaid to be the Surety of this Covenant; in as much as he undertaketh for it on God's part, that all the promiſes thereof ſhall be made good to us. This is that which the Apoſtle tels us, 2 Cor. 1.20. where ſpeaking of Chriſt,Aſſuring the Promiſes. he ſaith that All the Promiſes of God in him, are Yea, and in him Amen.] As they are made in him, and for him, ſo they ſhall be made good by him, and through him. Hereof he giveth aſſurance unto us. And that he doth divers wayes:Which he doth divers wayes. By his word, by his works, by his Blood, by his Spirit: Every one of which maketh faith to us concerning the Covenant, and the Promiſes thereof.

1. By his Word. 1. By his Word.Thus did Moſes promiſe for God under the Law, aſſuring the people by word of mouth of the performance of his Covenant unto them.Moſes pro Deo ſpoſpondit in lege veteri: Jeſus pro Deo in nová lege. Grot. Com. ad Heb. 7.22.Heb 7:22 And thus hath Jeſus Chriſt promiſed for him under the Goſpel. Being upon earth, he declared and publiſhed the Covenant in his name: by word of mouth aſſuring all the promiſes thereof unto believers, making faith of them. [Verily, verily I ſay unto you, (it is his ſpeech to the Jewes, John 5.24) He that heareth my word, and believeth on him that ſent me, hath everlaſting life, (hath it in the promiſe, hath the inſurance of it,) and ſhall not come into condemnation, but is p. 146paſſed from death to life.] Being already made partaker of the life of grace, he ſhall alſo be certainly made partaker of the grace of life, the life of Glory, as certainly as if he were already poſſeſſed of it. Thus did Chriſt then in his own perſon hold forth the Covenant of grace, preaching & publiſhing the Goſpel of the Kingdom, aſſuring all penitent believers of the performance of the Stipulation on God's part.

And the ſame he now doth by his Miniſters, whom he ſends upon the ſame errand, to publiſh the ſame Covenant, and in his Name to aſſure all thoſe who ſhall accept it, of the performance therof unto them. This is the Commiſſion which he giveth unto theſe his Ambaſſadors: viz. That Repentance and Remiſſion of ſins ſhould be preached in his Name among all Nations, Luk. 24.47. Go ye into all the world, and preach the Goſpel to every creature: He that believeth and is baptized, ſhall be ſaved, Mark 16.15, 16. Thus he aſſureth the Covenant by his Word.

And ſecondly, By his Works. 2. By his Works.They were a confirmation to his Word, and ſo a further aſſurance unto us. This is that which our Saviour tels the Jews, John 5.36. I have greater witneſſe then that of John, the works which I do bear witneſſe of me.] John's Teſtimony was only verball, by word: And ſuch is the Teſtimony which the Miniſters of the Goſpel give. But Chriſt's Teſtimony is confirmed by works. What works? why, the works of God, (as he cals them, John 9.3.) ſuch works as his Father had given him to do, John 5.36. And ſuch p. 147works as none but God could do. So he tels the Jews, John 15.24. If I had not done the works which no other man did.] And what works were theſe? why, his miraculous works, ſome of which were ſuch as never any before him did. As viz. the caſting out of all kind of Divels, the curing of all kinds of diſeaſes, onelyonly with his word: the raiſing up of the dead after four dayes buriall. Theſe were the Works of God; as himſelfe ſaith of that cure done upon the man that was borne blind, John 9.3. He was ſo born (ſaith he) that the works of God ſhould be made manifeſt in him.] viz. in the reſtoring of him to ſight. And theſe were ſuch works as never man before him did. So ſaith the blind man of that cure done upon himſelfe, Since the world began, was it not heard that any man opened the eyes of one that was born blind, ver. 32. of that Chapter. Moſes, and Elias, and Eliſha, thoſe great Prophets, they had done many great works, but none like theſe. And being ſuch, they bear witneſſe of him. [The works which I do in my Fathers Name, they bear witneſſe of me, (ſaith he to the Jewes) John 10.25. They bare witneſſe to his Perſon, that he was the Son of God. And they bare witneſſe to his Doctrine, that it was the word of God confirming it. Of ſuch uſe were thoſe Miracles wrought by the Apoſtles in his Name. [They went forth (ſaith the Evangeliſt) and preached every where, the Lord working with them, and confirming the word with ſigns following, p. 148Mark 16.20.] What ſigns? why, thoſe ſpoken of ver. 17. miraculous works, wrought by the power of God for the confirming of their Doctrine. And of ſuch uſe were thoſe unparalell'd works wrought by Chriſt himſelf. They were a ſtrong confirmation to his word, carrying with them a ſtrong conviction, leaving unbelievers without excuſe, and aggravating their Infidelity. So our Saviour preſſeth it upon the Jews, in that place fore-named, Joh. 15.24. If I had not done among them the works which no man did, they had not had ſin.] They might then have had ſome plea, ſome excuſe for their Infidelity, their rejecting him, and his doctrine: How ever their ſin had not been ſo hainous as now it was. This Teſtimony added to the former, rendred their infidelity both inexcuſable and damnable.

Thirdly, By his Blood. 3. By his Blood.Thus he alſo confirmed his Doctrine, taking his death upon it, ſealing the Covenant with his Blood. Thus were Covenants anciently ratified and confirmed by Sacrifices, Pſal. 50.5. with Blood. Thus was that Old Covenant made betwixt God and his people, (as I ſhewed you even now) with the ſprinkling of Blood, Exod. 24.8. And Moſes took the Blood, The Old Covenant made with Blood.and ſprinkled it on the people, and ſaid, Behold the Blood of the Covenāt which the Lord hath made with you.] In imitation wherof the Heathens afterwards made their Covenants after the ſame manner. Thence came the word Sanctio, a Sanction, (as ſome conceive it) à Sanguine, from Blood, which was uſed in the making of it. A myſtical ceremony, betokening the conſtancy, p. 149and ſtability, required in keeping of the Covenant, ſpecially Covenants made with God, which ought to be even to the ſhedding of blood & loſs of life (As our new Annotation explains it in the place laſt named.) Or as others; importing a Commination,Grot. Com. in Mat. 26.18.Matt 26:18 or execration againſt him that ſhould violate ſuch a Covenant, viz. that his blood ſhould be ſhed after the ſame manner. Even as the ſtory tels us of Saul 1 Sam. 11. Engaging the people to a juſt revenge of that reproachful affront offered by Nahaſh the Ammonite to the men of Jabeſh-Gilead, when he required them to put out their right eyes before he would make a covenant with them, He took a yoake of oxen (ſaith ver. 7.) and hewed them in pieces, and ſent them through all the Coaſts of Iſrael by the hand of the Meſſengers, ſaying, Whoſeever cometh not forth after Saul & after Samuel, ſo ſhall it be done unto his oxen.] viz. they ſhould be hewed in pieces after the like manner. The like ſignification probably there was in this Ceremony of blood uſed in covenants; to intimate what they deſerved who ſhould violate them, viz. to have their blood ſhed. Thus was that old Covenant made.

And thus was this new Covenant So is the new Covenant.made It was ratified after the like manner, with blood. Only with this difference, That was confirmed with the blood of Beaſts, this with the Blood of the Mediator, (as the Apoſtle obſerveth it Heb. 9.12. &c.) To this end (among other) it was, that Jeſus Chriſt ſhed his Blood upon the Croſs for the ratifying that Covenant wherof he was the p. 150Mediator. So much we may learn from himſelfe Mat. 26.28. where in the Celebration of his laſt Supper, taking the Cup into his hands, which was a Sacrament of his blood, afterward to be ſhed upon the Croſſe, This (ſaith he) is my blood in the new Teſtament (or Covenant.) And thus elſewhere we finde the Blood of Chriſt called the Blood of the Covenant. So you have it Zach. 9.11. where the Prophet ſpeaking of thoſe deliverances, Temporall and Spirituall, which poor captives ſhould receive by the Meſſiah, [As for thee (ſaith he) by the blood of thy Covenant I have ſent thy priſoners out of the pit, where is no water.] That Blood of the Covenant was the Blood of the Meſſiah, whoſe Covenant is by Blood, (as the margin there readeth that place.) And ſo again Heb. 10.29. and 13.20. the Apoſtle ſpeaking of the Blood of Chriſt, he calleth it the Blood of the Covenant; the Everlaſting Covenant: id eſt, the Blood of Chriſt, wherby the new Covenant was ratified and confirmed. So it was, and that both on our part and Gods part. On our part, in the wayes aforeſaid, minding us how ſtable we ought to be in the Covenant of our God; how we ought to reſiſt even unto Blood (if God call us to it) ſtriving againſt ſin, Heb. 12.4. And what we ſhall deſerve in caſe we ſhall violate that Covenant. On Gods part, aſſuring us of the performance of the Covenant. Which laſt I conceive (without any prejudice to what hath been already ſaid) may be looked upon as p. 151moſt properly and peculiarly intended by the Apoſtle in that place forealledged Heb. 7.22. where he calleth Chriſt the Surety of this better Covenant: Pareus Com. ad loc.viz. Quia novum foedus ſanguine & morte ſuâ obſignavit (as Pareus explains it:) Becauſe he hath ſealed the New-Covenant with his Blood, taking his death upon it. Therby aſſuring unto beleevers the performance of all thoſe promiſes which he had made to them in the name of God his Father. Here is a third Inſurance.

4. The fourth and laſt is the Spirit. 4. By his SpiritThis is yet a further witneſs. So Saint John maketh it in that known, but obſcure place 1 John. 5.8. There are three that bear witneſſe in Earth, the Spirit, and Water, and Blood.] What he means there by water and Blood, I have ſhewen you before from the ſixth verſe, which I fell with by the way. By the one is underſtood the benefit of Juſtification purchaſed by the blood of Chriſt: By the other of ſanctification, an effect of his Spirit, which is compared to water for the cleanſing & purifying qualitie of it. Now to theſe the Apoſtle joyns alſo the Spirit, as giving yet a further Teſtimony. It is the Spirit that beareth witneſſe [ſaith the ſixth verſe there.) Not but that the Blood and the water bear witneſſe alſo. The Blood of Chriſt ſhed upon the Croſſe, and ſprinkled upon the Conſcience of the Beleever, that ſealeth up the Covenant to him. And ſo doth the work of Grace, the work of Sanctification wrought in the heart by the Spirit. But beſides p. 152this, there is yet another witneſs, which is the witneſſe of the ſpirit: viz. an Immediate work of the ſame ſpirit of Chriſt, ſealing up the covenant of grace unto the ſoul and conſcience of a beleever; aſſuring and perſwading him of Gods performance of the conditions of his part.

The witneſs of the Spirit, what?This is the witneſſe which the Apoſtle ſpea- of in that known place Rom. 8.16. The ſpirit it ſelfe beareth witneſſe with our ſpirits that we are the children of God.] The ſpirit beareth witneſſe concerning our Adoption, with our Spirit, or to our Spirit (the Original wil bear either, foreign.) And this it doth, not only mediately, by the work of it; by making a real and permanent impreſſion upon the ſoul, ſtamping the Image of God upon it, making it partaker of the Divine nature, (as S. Peter calls the work of Grace, which conſiſteth in thoſe divine Qualities of Holineſs and Righteouſneſs, 2. Pet 1.4.) which is as a mark, a Character wherby men may know whoſe children they are, (Even as the Spartans, or Lacedemonians of old are ſaid to know what ſtock & linage they were of, by a mark that was made upon their bodies by the head of a Lance,G ot. in Rom. 8.16.Rom 8:16 or Speer, (as Grotius illuſtrates it.) Not only ſo but beſides this there is a more immediate witneſſe of the Spirit, ſealing up that and other benefits unto the ſoul. Thus it teſtifieth to the ſpirit, and with the ſpirit of the Beleever. The ſpirit of Chriſt and his own ſpirit, they do foreign, witneſſe together: each bearing witneſſe with the p. 153other. His Spirit beareth witneſſe with the Spirit of Chriſt viz. by obſerving the work of that ſpirit, the work of grace and Sanctification wrought in & upon the ſoul. And the ſpirit of Chriſt beareth witneſſe with his ſpirit, by aſſuring him, as of the truth of that work of Grace, ſo of his Intereſt in that and all other benefits belonging to the Covenant of Grace. Thus doth the Spirit notifie unto the ſoul of a Beleever it own intereſt in Chriſt and his Benefits. So ſaith the Apoſtle 1 Cor. 2.12. We have received the ſpirit of God, that we may know the things which are freely given us of God.] Thoſe ſpirituall benefits and bleſſings which beleevers have by Chriſt, whether in preſent poſſeſſion, or future expectation, the Spirit cauſeth them to know them. To know them, not onelyonly in a generall way, in the Theory, to know what they are, but to know their owne right unto them, and intereſt in them; aſſuring them both of the one and of the other. And in this reſpect again (as judicious Diodate looketh upon it) Chriſt may be conceived to be called the Surety of the Covenant; Diodate annot. in Heb. 7.22.Heb 7:22in as much as he aſſureth the Grace of the Covenant, the grace of God by his ſpirit unto the ſoul.

And thus you ſee this other Branch of this point opened and explained unto you, How Chriſt is ſaid to be a Surety on Gods part to Man: Aſſuring him of the performance of the conditions of the covenant on p. 154God's part, which he doth (as you have heard) by his Word, by his Works, by his Blood, by his Spirit. And thus am I at the length got off from this third Staffe alſo: where we have ſeen how Chriſt is a Mediatour betwixt God and man; Qua Sponſor, as a Surety, undertaking for man to God, and for God to man. Which being the middle, and as I conceive, the principall ſtaffe of this myſteriall Ladder, I have ſtood upon it the longer. Which I have done, as not without content to my ſelfe in the contemplation of theſe divine and ſacred Truths, ſo I truſt not without ſome benefit to you, to all you, who deſire to be clearly and fully informed concerning this great myſtery of Chriſt.

I ſhall now in the Name and Fear of God, paſſe on to thoſe two other steps, which I ſhall paſſe over with what convenient ſpeed I may, reſerving the Application of all into the cloſe.

The fourth Staffe of this myſticall Ladder.Jeſus Chriſt is a Mediatour betwixt God and men (in the fourth place) Quà Interceſſor, as an Interceſſour. Such a Mediatour was Job for his friends, Job 42.8. My ſervant Job ſhall pray for you; Chriſt an Interceſſour.for him will I accept.] And ſuch a Mediatour is the Lord Jeſus for his elect people. So he was upon Earth, and ſo he is in Heaven.

Upon Earth. He was ſo upon Earth.Then was he an Interceſſour; then did he performe a peice of this part of his Mediatorſhip; interceding with God his Father in the behalfe of his elect People. This he did in thoſe many ſweet and fervent p. 155prayers, which he poured forth for them from time to time: ſpecially in that ſacred and ſolemn one, which we have recorded John 17. A prayer ſo divine, ſo heavenly, that whoſoever hath ought of the Spirit of Chriſt, cannot but be exceedingly affected, and even raviſhed with it. There have we a true Cygnea Cantio, a Swan-like Song: wherein our bleſſed Saviour, being then to leave the world, he commendeth his Elect in the preſent, and ſucceeding ages, to the care and cuſtody of God his Father; that he would conferre and beſtow upon them all thoſe benefits which himſelfe had purchaſed for them. As namely, that he would ſanctifie them, ver. 17. Sanctifie them through thy Truth.] That he would keep them in unity, ver. 11. Holy Father, keep them through thine own Name, thoſe whom thou haſt given me, that they may be one as we are.] i. e. joyned in the unity of faith and love; one in him, and one among themſelves. That he would deliver them from evill, ver. 15. I pray not that thou ſhouldeſt take them out of the world, but that thou ſhouldeſt keep them from evill,] foreign, from that evill one: viz. Satan, their grand Enemy. That he would expreſſe his peculiar love to them, ver. 23. That the world may know that thou haſt loved them, as thou haſt loved me.] So again, ver. 26. That the love wherewith thou haſt loved me, may be in them:] That he would fill their hearts with inward joy and comfort, ver. 13. That p. 156they may have my joy fulfilled in themſelves. And finally, that in due ſeaſon he would bring them to the participation of the ſame eternall glory with himſelfe, ver. 24. Father, I will that they alſo whom thou haſt given me, be with me where I am, that they may behold my glory.] And ſo beholding it, might be transformed into it. Thus did he then intercede for his Elect, Praying for them.

This he did in his Life, and this he did in his Death. Even upon the Croſſe, whileſt he was a Sufferer, he was alſo an Interceſſour. So ſaith the Prophet Iſai. chap. 53. ver. 12. He bare the ſins of many, and made Interceſſion for the tranſgreſſours.] So he did in that prayer of his, which he poured out in the Paroxiſme of his Paſſion, the midſt of his Agony, in the behalfe of thoſe that crucified him. Father, forgive them, for they know not what they do, Luke 23.34. Thus was he an Interceſſour upon Earth.

And he is the ſame in Heaven. He is ſo in Heaven.There he performeth the ſame office, ſtil interceding; though not after the ſame manner that he did here upon Earth;Grot. Com. in Heb. 7.25.Heb 7:25 Non ſubmiſſâ ut olim, ſed potenti Interpellatione, (as Grotius citeth it out of Gregory;) not any longer in a ſubmiſſe & humble way, with knees bowed down, with hands and eyes lifted up, as here he did in his ſtate of humiliation: but in a way ſutable to his glorified condition: In ſuch a way as is fit for him to act, and his Father to accept. Still he intercedes. So much we may learn from the Apoſtle, Rom. 8.34. where he addeth this p. 157to thoſe other ſteps of that myſticall Ladder: It is Christ that dyed, yea rather that is riſen again; who alſo is at the right hand of God, who alſo maketh Interceſſion for us.] This Jeſus Chriſt, being in heaven, doth on the behalfe of all beleevers. He intercedeth for them.

Not againſt them.Chriſt interceding [for] beleevers. Such Interceſſours men ſometimes meet with; ſuch as intercede againſt them. Such Interceſſours Paul met with more then a good many: So Feſtus tels Agrippa, and thoſe with him, Act. 25.24. Yee ſee this man about whom all the multitude of the Jews have dealt with me.] foreign: which the Vulgar renders, Interpellavit me: they have Interceded with me, viz. againſt Paul; crying out that he ought not to live any longer (ſo it there followeth.) Accuſing him for a Peſtilent fellow, and a mover of ſedition, (as you have it in the chapter foregoing: cap. 24. ver. 5.) Such Interceſſours the Prophets of old and the Miniſters of God in all ages have met with: And ſuch Interceſſours they themſelves ſometimes (though with grief and ſorrow of heart) are faine to be againſt an ungratefull and a rebellious people: So ſaith the Apoſtle concerning Elias, Rom. 11.2. Wot ye not what the ſcripture ſaith of Elias? How hee made interceſſion unto God againſt Iſrael.] foreign: viz. complaining againſt them, accuſing of them, as it followeth in the next verſe, ver. 3. Lord, they have killed thy Prophets, and digged down thine Altars.] p. 158And ſuch an Interceſſour is Satan againſt all the Saints of God; Interpellans, Interceding againſt them, Accuſing them before God night and day, (as you have it) Rev. 12.10. But Jeſus Chriſt Intercedeth for us. foreign.

True inded, as for his Enemies, Againſt his Enemies.he intercedeth againſt them. Thoſe who will not accept him as their Mediatour, his Blood crieth againſt them. Thus Abels blood interceded againſt Cain; as the Lord tels him, Gen. 4.10. The voice of thy brothers blood crieth unto me from the earth:] viz. for vengance againſt him that ſhed it. Even thus doth the voice of Chriſts blood cry unto God againſt all obſtinate and impenitent unbeleevers; ſuch as Crucifie to themſelves the Son of God afreſh, (as the Apoſtle ſpeaks of thoſe Apoſtates, Heb. 6.6.) If Chriſt were upon Earth again, they would ſhew themſelves as bitter enemies to him as ever the Jews were. Being now in Heaven, they rereject him, they oppoſe him, they will not have him to reign over them: They will not receive and acknowledge him for their King, their Prieſt, their Prophet. As for ſuch, Chriſt Intercedes and Negotiates againſt them. But as for his own people, who are given to him to beleeve on him, he intercedeth for them, negotiating with God on their behalfe. This he doth for all thoſe who come unto God by him: He ever liveth to make interceſſion for them, Heb. 7.25.

p. 159A Tranſaction very requiſite and neceſſary,Chriſts Interceſſion a neceſſary tranſaction. without which all thoſe other parts of Chriſts mediatorſhip would have been to little purpoſe. This it is which putteth life into the death of Chriſt, that maketh it effectuall for the good and benefit of his Elect. Without this the blood of this our Mediator had been ſpilt in vaine. The Sacrifices under the Law had not been of ſuch force and efficacie, had not the high Prieſt entred into the Holy place, there to appear before the Lord, and to preſent the Blood therof unto him; ſo making Interceſſion in the behalf of the people, for whom he had offered that Sacrifice, Heb. 9.7. What ever Chriſt had done or ſuffered upon Earth, it had been ineffectuall unto us, had hee not after the like manner entred into Heaven, which the Apoſtle to the Hebrews tels us he hath done, there to Appear in the preſence of God for us] Heb. 9.24. To this end it was that Jeſus Chriſt our High Prieſt is entred into the Holy of Holies, the Heaven of Heavens; that hee might there appeare in the preſence of God in the behalf of his Elect, making interceſſion for them.

Which he doth divers waies.Chriſt appeareth in heaven for his people divers waies. Marke it. Chriſt appeareth in the preſence of God for us, for all thoſe whom he hath by his death reconciled unto God. And this he doth in divers reſpects, according to divers ſeverall relations. I ſhall take notice only of four of them, which I ſhall preſent unto you in ſuch obvious terms, as you may more eaſily remember, and p. 160carry away. Chriſt appeareth in the preſence of God, interceding for his Elect, 1. As an Agent. 2. As an Advocate. 3. As an Atturney. 4. As a Solicitour. Every of theſe is a kind of Interceſſour, appearing for, and negotiating on the behalfe of others, for their good and benefit. And every of theſe wayes may Chriſt be ſaid to be an Interceſſour, appearing before God for us. Paſſe them over ſeverally, briefly.

1. As an Agent. A Lidger Ambaſſadour, 1. As an Agent, or Lidger Ambaſſadour, Pareus Com. in Heb. 9.24.Heb 9:24So Pareus looketh upon that fore-named expreſſion, Heb. 9.24. where Chriſt is ſaid to appear in the preſence of God for us.] An Alluſion (ſaith he) to the Cuſtome among Princes or States, who being confederated, have their Lidgers or Agents, which upon all occaſions appear in the preſence of the Prince, in the name and behalfe of all thoſe whom they repreſent and negotiate for. Thus may Jeſus Chriſt be ſaid to appear in the preſence of God for us; viz. as an Agent, an Ambaſſadour, Legatus foederis, (as Malachy cals him, Mal. 3.1.) the Meſſenger, or Ambaſſadour of the Covenant. So he was upon Earth: Then he was an Ambaſſadour, an Agent on God's part, to declare and confirm the Covenant unto us. And ſo he is being in Heaven. He is now an Agent (as it were) on our part; An Ambaſſadour, a Lidger Ambaſſadour.

So I may not unfitly, not improperly call him, in regard of his conſtant reſidence there. That is the difference (as you know) betwixt p. 161a Lidger, and an Extraordinary Ambaſſadour: The one is ſent upon ſome particular emergent occaſion; the other maketh his abode in a place. And ſuch an Agent is Jeſus Chriſt in Heaven; A Lidger Embaſſadour, that maketh his conſtant reſidence there. Whom the Heavens muſt receive (or contain) untill the time of the reſtitution of all things, Acts 3.21.] i. e. untill the perfection and full accompliſhment of his Kingdom. Till then he ſhall appear in the preſence of God; ever living, to make interceſſion for thoſe that come unto God by him, (as the Apoſtle hath it) Heb. 7.25.

And great need there is that he ſhould do ſo; that he ſhould be a Lidger in Heaven,Great need that Chriſt ſhould be a Lidger in Heaven. that he ſhould continually appear in the preſence of God interceding for his people, in as much as there is one continually interceding againſt them, even that Accuſer of the Brethren (of whom I made mention even now) who accuſeth them before God night and day. Satan is a Lidger, ever at hand to make Interceſſion againſt us: Great need that Jeſus Chriſt, (whoſe deſigne it is to diſſolve and deſtroy the works of the Divell, 1 John 3.8.) ſhould be a Lidger alſo, ever at hand, at the right hand of God his Father, to make Interceſſion for us.

Such is Chriſt's Agency in Heaven, a Continuall Interceſſion; which, ſhould it ceaſe but for a moment,Millenaries confuted. what ſhould become of all his people here upon Earth? Should Chriſt ceaſe to appear in Heaven for us, (as he muſt p. 162do, if he ſhall come and abide here upon earth for a thouſand years together, as ſome imagine; for he cannot in his Humane Nature appear both in Heaven and Earth at the ſame time,) all that time Heaven muſt be without an Agent, without an Interceſſour. Which, of what conſequence it would be, let it be conſiderd by thoſe who are wedded to that opinion. To go on.

Chriſt performeth the offices of a Lidger Ambaſſador in Heaven, for his people on earth.Chriſt appeareth in the preſence of God, interceding for us as an Agent, as a Lidger-Ambaſſadour. And very fitly may he be ſo called; in as much as he performeth the like offices for us in Heaven, that a Lidger-Ambaſſadour doth for thoſe whom he repreſents upon Earth. Of thoſe offices, I might reckon up divers. I ſhall only ſingle out three or four of them, and thoſe of the moſt obvious ones. The chiefe worke and ſervice of a State-Agent, or Lidger-Ambaſſadour is (as I apprehend it.) 1. To continue Peace and Unity. 2^dly. To maintain Intercourſe and Correſpondency. 3^dly. To reconcile and compoſe Emergent Differences. And 4^thly. To procure the welfare of the State, which he negotiates for. And all theſe doth Jeſus Chriſt our Mediatour performe on the behalfe of thoſe for whom he appeareth in Heaven.

1. Maintaining their peace.1. He continueth their Peace. This do Lidgers. So long as they continue, and keep reſidence in a Kingdom, and appear as Agents in the preſence of the Prince, with whom they negotiate, ſo long the Confederation, the League ſtandeth firm and ſure. Like benefit p. 163have all beleevers by Chriſts appearing in the preſence of God for them. Thereby the League and Covenant betwixt God and them is continued, and their Peace maintained. So much the Apoſtle inſinuateth Epheſ. 2.14. where ſpeaking of Chriſt, he ſaith, he is our Peace; id eſt, the Authour of it, of our Peace with God; and that, as the Purchaſer and procurer, ſo the Maintainer of it. The one by his Death, the other by his Interceſſion. To the ſame purpoſe is that of the ſame Apoſtle, Rom. 5.1. where he ſaith that, Being juſtified by Faith, we have peace with God through our Lord Jeſus Chriſt.] Chriſt ſitting at the right hand of God his Father, as God and Man, he maintaineth the Union betwixt God and Man. So long as Chriſt appeareth in heaven, there ſhall be peace for all beleevers upon Earth.

2. As he preſerveth Peace, ſo he maintaineth intercourſe betwixt God and them.2 Maintaining intercourſe betwixt God and them. This doth a State Agent, ſo long as he reſides in a Kingdome and appeareth before the Prince, he keepeth Trade and Traffick open and free. Like benefit have beleevers upon the Earth by Chriſts reſiding, and appearing in heaven. Hereby they have Intercourſe and Communion with God. So the Apoſtle ſetteth it down Romans 5.2, By whom alſo we have acceſſe in to this grace wherein we ſtand.] So againe Epheſ. 2.18. By him we both (Jewes and Gentiles) have an acceſſe unto the Father.] And again, Epheſ. 3.12. In whom we have boldneſſe p. 164(or Liberty) and Acceſſe with confidence by the faith of him.] In all which three places the word rendred [Acceſſe] is one and the ſame, foreign, And it properly ſignifieth a Manuduction, or leading by the hand. Alluding (ſaith Eſtius) to the Cuſtome in Princes Courts, where none may come into the Preſence Chamber, unleſſe they be led, and brought in by ſome Favorite or Courtier. Thus none have acceſſe into the preſence of God, unleſſe they be brought in by this Favorite of Heaven, the Lord Jeſus; whoſe office it is to bring men unto God (as S. Peter hath it. 1. Pet. 3.18. where ſtil the word is the ſame, foreign: that he might lead or conduct us to God. This benefit have all beleevers by and through Chriſt. They have a free intercourſe in Heaven; ſo as they may come into the preſence of God upon all occaſions. They come unto God by him; Heb. 7.25. They have liberty (or Boldneſſe, foreign) to enter into the Holieſt by the Blood of Jeſus; By that new and living way, which he hath conſecrated for them, Hebrews 10.19, 20. Hither may they come, and that boldly. Seeing then that we have an High-Prieſt that is paſſed into the Heavens, Jeſus the Son of God, &c. Let us therfore come with boldneſſe to the throne of Grace, that we may obtaine Mercy and finde Grace to help in time of need: Hebrews 4.14, 16. Thus Jeſus Chriſt appearing in the preſence of God for us, not only continueth our peace, but maintaines p. 165our intercourſe and Communion with God.

3. And (3^ly) he reconcileth and taketh up Emergent differences. 3 Taking up emergent differences.Such differences frequently ariſe betwixt confederate Princes and States. In which caſe the Agents interpoſe for the compoſing of them, that ſo they may not tend to a breach of the League betwixt them. And the like office doth Jeſus Chriſt our Agent in Heaven performe for his people upon Earth. They through weakneſſe and infirmity are ſubject to manifold failings and Errours, which render them obnoxious to Gods juſt diſpleaſure. Which, if not looked to, might tend to the breach of the Covenant betwixt him and them. But here Jeſus Chriſt interpoſeth, making interceſſions for the Tranſgreſſours (as you have it in that place forealledged) Iſaiah 53. laſt. This did the High-Prieſt under the Law, (as the Apoſtle informes us) Heb. 9.7. He went into the ſecond tabernacle, (the Holy of Holies) once every year, not without blood, which he offered for himſelf, and for the Errours of the people.] A type of Chriſt, and his Interceſſion, He being entred into the Holy of Holies, the Heaven of Heavens, there preſenting his blood, the merit of his death unto God his Father, he maketh Interceſſion for thoſe foreign, the Errours of his people: Thoſe ſins which they are daily ſubject to fall into through the infirmity of the Fleſh, ſo taking up the difference which they make betwixt p. 166God and them, ſo as they do not proceed to a Breach of Covenant.

Fourthly and laſtly, He procureth their welfare, 4. Procuring their welfare.So doth a faithfull Agent of the people, of the State, which he negotiates for. And ſo doth Jeſus Chriſt of all his Elect. For their ſakes it was, that he ſanctified himſelfe, when he was upon Earth, John 17.19. In all the ſervices which here he undertook, he had an eye unto them, ſeeking their welfare more then his own. And the like he doth now in Heaven; He ſitteth at the right hand of God, as their Agents, interceding for them. This was ſhadowed out in the High Prieſt under the Law, who when he went into the Holy Place, there to appear before the Lord; he had the Names of the twelve Tribes of Iſrael ingraven in ſtones; firſt, upon his Humerall, then upon his Pectorall, bearing them both upon his ſhoulders, and upon his heart, (as you ſhall finde it, Exod. 28.12, 29.) in both ſhewing that he entred into that place, not onelyonly or principally in his own behalfe, but in the behalfe of the Tribes whom he repreſented, and preſented before the Lord, to the end that they might be had in continuall remembrance with him, (as the 29^th. verſe there explains it.) A lively Type of Chriſt's Interceſſion; who being entred into the Heavens, he there appeareth before God in the behalfe of his Elect, whom he beareth (as it were) upon his ſhoulders, and upon his Heart; ſuſtaining their perſons, and preſenting p. 167their condition unto God his Father; ſo cauſing them to be had in perpetuall memory. And thus preſenting them unto God, he procureth their welfare, by commending their eſtate and condition unto God: Expreſſing his conſtant will and deſire for their good, that they may be delivered from evill, that they may enjoy all the benefits whch he hath merited for them by his death. And thus is he ſaid moſt properly foreign, to intercede for them,foreign ſignificat Interpellationem, quae fit cum poſtulatione. Eſtius Com. in Heb. 7.25.Heb 7:25 viz. by making requeſts on their behalfe. This (ſaith Eſtius) is the moſt proper ſignification of the word; therein following Auguſtine, with whom the Apoſtles Interpellare is the ſame with Poſtulare, To Intercede is to make Requeſt. So our former Tranſlation renders it in that place fore-named, Rom. 8.34.Eſtius in Rom. 8.34. & Heb. 7.25.Rom 8:34Heb 7:25 Who alſo maketh requeſt for us.] This Jeſus Chriſt doth, though not vivâ voce, Orally, and vocally, by word of mouth, (as the ſame Jeſuit would willingly have it, drawing in Thomas (though without any juſt ground) to be of the ſame mind with him,) yet really and effectually, viz. by the preſenting of his merit, and expreſſing his will and deſire on the behalfe of his people, in ſuch a way as is congruous and ſutable to that glorified ſtate.

Thus doth he intercede, make requeſts for them; thereby impetrating and obtaining for them ſuch things as they ſtand in need of, and he hath merited for them. As viz. that foreign, which Paul ſpeaketh p. 168of Phil. 1.19. a continuall ſupply of the Spirit: whereby they are ſtrengthened and aſſiſted againſt all Tentations, comforted in all Tribulations, delivered from every evill work, inabled to the performance of every duty, and finally preſerved unto his heavenly Kingdom. All which are fruits of Chriſt's Interceſſion; though merited by his death upon the Croſs, yet impetrated and obtained by his Interceſſion in Heaven. And thus we ſee how Jeſus Chriſt, this our Mediatour, appeareth before God on the behalfe of his people as an Agent, conſerving their Peace, maintaining their Intercourſe and Communion with God, reconciling their emergent differences, and procuring their welfare.

Secondly, He appeareth before God as an Advocate, 2 As an Advocate: beingSo Saint John calleth him, 1 John 2.1. If any man ſin, we have an Advocate with the Father, Jeſus Chriſt the righteous.] foreign, (ſaith the Originall.) A word generally and properly ſignifying any one that is invited, and called in to the help and aſſiſtance of another. That is alſo the proper meaning of the word Advocatus. In Scripture we find it attributed ſometimes to the Holy Ghoſt; and ſometimes to Chriſt. To the Holy Ghoſt; Then it is fitly rendred a Comforter. So you find it Joh. 14.16. & 15.26. & 16.17. In this place, and only this of S^t John, it is attributed unto Chriſt: and here it is moſt fitly rendred an Advocate: An Advocate, we know what he is; One that is of counſel with another; and pleadeth his p. 169cauſe in open Court at the Bar of Juſtice. And ſuch an Advocate is Jeſus Chriſt unto his people.

1. He is of Counſel with them. 2 of Counſell with them.That is one of the Titles given to him by the Prophet Iſai, Iſai. 9.6. Wounderfull, Counſellour.] So Chriſt is to his people; counſelling them in the midſt of all their ſtraits and difficulties: which he doth by his Word and Spirit.

2. And as of Counſell with them, ſo pleading for them.2 Pleading for them. This he doth in the High Court of Heaven, at the Bar of God's Juſtice. In which reſpect he may be fitly ſaid to appear for them. Even as an Advocate appeareth for his Client, and pleadeth his cauſe, anſwering all Accuſations and Allegations which are made againſt him, vindicating his right: So doth the Lord Jeſus, appearing before God, he pleadeth the cauſe of his people; anſwering what ever Accuſations or Allegations are brought in againſt them by Satan; or their own Conſciences; vindicating their right to Heaven, and Eternall Life. All which he doth by the continuall preſentation of his Merit unto God his Father, the Merit of his Death and Paſſion, whereby he hath made a full ſatisfaction unto his Juſtice for all their ſins. This it is which pleadeth for them, even the Blood of Chriſt: which (as the Authour to the Hebrews ſaith of it, Heb. 12.24.) Speaketh better things then the Blood of Abel.] Abel's blood pleaded againſt Cain, crying for vengeance, Gen. 4.10. But the Blood of Chriſt pleadeth for his Elect crying for mercy, pardon for them, even for all that ſhall believe p. 170on him. For them the Blood of Chriſt ſpeaketh a good word; pleading the generall plea, a Plenè ſatisfecit, a full ſatisfaction made unto the Juſtice of God for them. So as by this meanes they are freed from the Accuſation and Condemnation of the Law, wherunto otherwiſe every day by reaſon of their renewed tranſgreſſions they become obnoxious. This is the ground of Paul's Triumph, Rom. 8.33, 34. Who ſhall lay any thing to the charge of Gods choſen? who is he that condemneth, &c? It is Chriſt that dyed, yea rather that is riſen again, who is even at the right hand of God, who alſo maketh Interceſſion for us.] This hee doth as an Advocate, there pleading the cauſe of his Elect.

3^ly As he is an Advocate, ſo alſo an Attourney. 3. As an Attourny.An Attourney wee know what in Law it means. One that is authorized to appear for, or to act in the name of another. And ſuch an Attourney is the Lord Jeſus on the behalf of his elect people.

1. Appearing before God for them,1. Appearing for them. Thus are Atturnies ſaid to appear for their Clients in the Courts of Juſtice,Sum of Sacred divinity publiſhed by John Downham. p. 330. anſwering for them. And from hence (ſaith that learned and judicious Divine-Lawyer) the Apoſtle may ſeem to have borrowed that phraſe of Chriſt appearing in the preſence of God for us, (in that place forenamed) Heb. 9.24. This he doth as our Attourney, ſitting at the right hand of God his Father as a generall perſon, p. 171repreſenting the whole myſticall body, whereof himſelfe is the Head, appearing and making anſwer for every member thereof.

2. As he appeareth, ſo alſo he acteth for them: doing what he doth in their name,2. Acting in their name. in their room and ſtead. Thus he took poſſeſſion of Heaven upon his aſcenſion, not in his own name onelyonly, but alſo in their name. This is that he tels his Diſciples John 14.2. I go to prepare a place for you. A Similitude borrowed from Travellers, amongſt whom ſome one goeth before to beſpeake and take up roomes for the reſt, againſt they come. The like office hath Jeſus Chriſt done for his people. He is gone before, entred into the Heavenly Places, not onelyonly for his owne ſake, but his peoples, in whoſe name hee hath taken up thoſe Everlaſting Manſions.

And as he hath taken, ſo hee keepeth poſſeſſion in their name, in their room and ſtead. Hence is it that the Apoſtle ſpeaking of beleevers, Eph. 2.6. he ſaith that they are raiſed up together, and made to ſit together in the heavenly places in Chriſt.] So they do, though not actually in their own perſons, yet in the perſon of Chriſt. That which an Atturny doth for another, himſelf is ſaid to do it; Thus one taketh poſſeſſion of a houſe or ground which himſelf never ſaw, viz. by another, whom he appoints in his room, as his Atturny p. 172to do it in his ſtead. And thus hath Jeſus Chriſt taken, and now keepeth poſſeſſion of the heavenly places in our ſtead.

3 Which he doth: being.3. And this he hath done, being Authorized and deputed thereunto. Even as Atturnies in Courts are Authorized, and deputed. Authorized by the Judge, and deputed by the parties; Otherwiſe they cannot appear, or Act as Attournies for others. Even ſo is Jeſus Chriſt authorized and deputed to be as it were our Attourny,Authorized by God his Father. to appear and anſwer for us. Authorized by God his Father; Him hath God the Father ſealed, John 6.27. id eſt, (as I ſhewed you before,) Authorized him to execute the office of a Mediatour, to be as an Attourney for his people in the Court of Heaven.Deputed by them. And Deputed by thoſe for whom he appeares: Chriſt doth not undertake to doe the office of an Advocate or Attourney for any without their conſents. No; Attournies muſt be retained by their Clients. And ſo is Jeſus Chriſt by all thoſe who have any benefit by his Advocation, his Interceſsion. They are ſuch as have retained him, and committed their cauſe to him; ſuch as have received him, and doe acknowledg him, reſting and relying upon him as their Mediatour.

4 As a Solicitor, preſenting and promoting their deſires.4. In the fourth and laſt place, he appeareth alſo before God as a Solicitour. What the Solicitours office is, it is well known; viz, to preſent and promote the deſires and Requeſts p. 173of another, in ſuch a way as that they may finde acceptance. And ſuch a Solicitor is the Lord Jeſus on the behalf of his people. In which reſpect againe he may fitly be ſaid to be a Mediator betwixt God and Men. Such a Mediatrix was Queen Heſter, who appeared in the preſence of King Ahaſuerus, preſenting unto him the Petition which Mordecai had put into her mouth in the behalf of her people, Eſter 5. And ſuch a mediatour is a Maſter of Requeſts in a Princes Court, who appearing in the Preſence Chamber, there preſents the Petitions of the People which are put into his hands. And ſuch a Mediatour is the Lord Jeſus, the great Maſter of Requeſts, who appearing in the preſence of God his Father, preſents both the prayers and ſervices of his people unto him, and that in ſuch a way as that they become acceptable unto him. So that Text commonly hath been, and for ought I know, properly may be underſtood, (for what other ſenſe to make of it I well know not,) Rev. 8.3. where we finde mention of an Angell, which ſtood at the Altar, having a golden Cenſer, and there was given to him much Incenſe, that he ſhould offer it with the Prayers of all Saints upon the golden Altar, which was before the throne.] This Angel is the Angel of the Covenant, the Lord Jeſus; which offereth up the prayers of Saints unto God, being mixed with the precious odours of his own merits. This is the incenſe which is offered with, or added (for p. 174ſo the word in the Original hath it, as the margin in our new Tranſlation renders it; foreign, that he might give, or add to the prayers of all Saints. Such are the merits of Chriſt, an additament to the prayers of Gods Saints. Like that Incenſe which was offered up by the Prieſt under the Law, (for to that the Spirit there clearly alludeth.) under the Law, whileſt the people were praying without the Prieſt was offering up Incenſe within. So you finde it Luke 1.10. A Type of Chriſts Interceſsion; Whileſt his people are praying without upon Earth, he is within, appearing before God in the heavens, there offering up Incenſe, preſenting thoſe prayers mingled with his own merits; Which are not unfitly compared to Incenſe: Incenſe being a ſweet perfume, the ſmoake thereof doth eaſily and gratefully penetrate into the noſtrils of Man. Even ſo doth the Merit of the Lord Jeſus being added to the prayers of Saints, it penetrates into the noſtrils of God, ſo it there followeth verſe 4. The ſmoak of the Incenſe of which came with the prayers of the Saints, and aſcended up before God out of the Angels hand.] And by that meanes thoſe prayers and ſervices, wherewith it is offered, they become grateful unto God, [Ye are an holy Prieſthood (ſaith S. Peter, ſpeaking to beleevers) to offer up ſpiritual ſacrifices (viz. Prayers and praiſes, &c. acceptable to God by Jeſus Chriſt.] And in this reſpect may he fitly be ſaid to be a Mediator betwixt God and men. A Mediator, as an Inteeceſſour p. 175And thus I paſs off from the fourth ſtaff to the fifth and laſt.

Chriſt is a Mediatour betwixt God and man quà Gubernator, as a Vice-Roy, The 5^th ſtaffe of this myſticall Ladder, Chriſt a Governour.a Deputy Governour: ſuch a Mediatour was Joſeph betwixt Pharaoh & his people, Being taken out of Priſon, he was advanced, ſet at Pharaohs right hand, next to him in the Kingdome, and ſo ſet over all the land of Egypt. Herein was he a Type of our Mediatour the Lord Jeſus, who being in like manner taken out of priſon, (as the Prophet Iſaiah hath it, Iſaiah 53.8.) viz. the priſon of the grave, (as the next verſe explains it, ver. 9.) he was highly exalted, having a name given him above every name; (as the Apoſtle hath it, Phil. 2.9. id est, tranſcendent honor and dignity. God the father having raiſed him from the dead, ſet him at his own right hand, far above all Principalities, and powers, & might and Dominion, Eph. 1.20. Putting all power into his hand. [All power is given unto me in Heaven and in Earth,] So he tells his Apoſtles Mat. 28.18. All power: foreign All Authority. Authority he had before, [He taught the people as one having authority (ſaith the Evangeliſt) Mat. 7.29. But now after his Reſurrection, his Authority was compleat and full, All Authority was given unto him. Which being aſcended into heaven, and ſet down on the right hand of the Majeſty on high, he exerciſeth as a Vice-Roy, a Deputy Governor under God his Father. And this he doth,

1. Generally, univerſally, over all Creatures1 Univerſally over all Creatures. p. 176in Heaven and Earth; All which are upheld by the word of his power, Heb. 1.3. Herein doth this our Mediator excel that Typicall Mediator Moſes, whom we may hear complaning of his charge Num. 11.14. I am not able (ſaith he) to bear all this people alone, becauſe it is too heavy for me.] But this doth our Mediatour; by the word of his power, his powerfull word (as he created, ſo) he upholdeth all things; continuing them in their beings, ordering and governing them according to his good will and pleaſure. Here is his generall Government.

2. But beſides this he hath a more ſpeciall Government, which he exerciſeth over mankind. 2 Specially over mankind.He is a Mediatour betwixt God and Men (ſaith the Text) (The Mediatorſhip of Chriſt doth in ſome reſpect extend univerſally to all Creatures, all which are given to him to diſpoſe of at his pleaſure. But more ſpecially it is exerciſed about mankind.

Now mankind is divided (as you know) into two ranks, into two Worlds. There is Mundus ſalvandorum, & Damnandorum; The Elect world, and the Reprobate world. And to both theſe doth this Government of Chriſt extend. Directly to the one, obliquely and indirectly to the other.

1. As for the Reprobate world of wicked and ungodly men,2 Over the Reprobate world of wicked men who were of old ordained to juſt condemnation for ſin, Chriſt ruleth over them, (or rather amongſt them; Rule thou in the midſt of thine Enemies, Pſalm 110.2.) p. 177exerciſing his Authority and power upon them, even as he doth upon the Reprobate Angels; hardning them, reſtraining them, over-ruling them, ſubduing them, judging them. All theſe hee doth, and ſhall do, to Satan and his Angels; and ſo in like manner to wicked and ungodly men, who are ſubjects of Satans kingdome.

1. Hardning them.1. Hardning them. This in his juſt judgment hee doth, giving them up unto a perpetuall obduration, a finall impenitency; So the Evangeliſt Saint John expounds that Prophecie of the Prophet Iſaiah, which he brings in as a Reaſon why the obſtinate Jews could not beleeve on Chriſt, John 12.39, 40. Therefore they could not beleeve, becauſe Iſaias ſaid again; he hath blinded their eyes, and hardned their hearts, &c.] Hee? Who? why even Chriſt himſelfe. So it followeth, [Theſe things ſaid Iſaias, when he ſaw his glory, and ſpake of him.] His Glory, the manifeſtation of his Majeſty, which ſhined forth in many paſſages (beſides his tranſfiguration) here upon Earth. This Iſaias by his Propheticall eye foreſaw, (even as Abraham is ſaid to have done his Birth-day, or the time of his abode in the fleſh, John 8.56.) And foreſeeing it, foretold what he ſhould do to the Jews, who obſtinately rejected him. And the like judgement he ſtill executes upon the like obſtinate ſinners, hardning them, by withholding his grace, and giving them over unto Satan, and their owne p. 178Corruption, which by continuance through cuſtome groweth to a Callus, a brawnie obduracie and inſenſible hardneſſe.

2^ly Reſtraining them, bridling them,2. Bridling them. ſo as that they cannot do what they would; they cannot go beyond the liſts and limits which hee appointeth them. Thus dealt hee with Saul, who before his converſion was a deſperate perſecutour, breathing out threatnings and ſlaughter againſt the Diſciples, Acts. 9.1. Whileſt hee was in his full careere, poſting to Damaſcus with letters miſſive to fetch up all that were of that way, to bring them unto Jeruſalem before the High-Prieſts, Chriſt meeteth him in the way, arreſts him, diſmounts him, ſtayeth his courſe, reſtraineth his malice, and changeth his heart. Thus hath he a hooke in the noſtrils, a bridle in the Jawes of every Leviathan. Bee they what they will, what for power, what for malice, yet Jeſus Chriſt reſtraineth them.

3. And reſtraining their power and malice, hee alſo Over-ruleth 3. Over-ruling them.their counſels and indeavours, making them ſubſervient to his own deſignes, turning them to his own praiſe, and his Churches good. So are wee to underſtand that ſomewhat obſcure paſſage of the Pſalmiſt, Pſal. 76.10 Surely the wrath of man ſhall praiſe thee, the remainder of wrath wilt thou reſtraine.] So doth Chriſt reſtrain (or gird, as the Originall p. 179hath it) the wrath of his Enemies; ſo keepeth it within compaſſe, as that it ſhall not breake forth further, then may ſerve for his glory, and his Churches good, giving his people occaſion to praiſe him.

4. And thus over-ruling them, he alſo Subdues and conquers them,4. Subduing them. Thou ſhalt break them with a rod of iron, thou ſhalt daſh them in peices like a potters veſſell. (It is a prophecie concerning Chriſt) Pſal. 2.9. The Lord at thy right hand (ſaith the ſame Pſalmiſt, ſpeaking of Chriſt ſitting at the right hand of his Father, ver. 1.) hee ſhall ſtrike through Kings in the day of his wrath, He ſhall judge among the Heathen, he ſhal fill the places with dead bodies, he ſhall wound the Heads over many countries, he ſhall drink of the brooke in the way;] like a valiant and hardy Commander, who being in the purſuit of his enemies (as Calvin, and others after him conceive of that expreſſion) he doth not ſit down to take his repaſt, but borrowing a little water from the brook in the way for his preſent refreſhment, followeth on the chafe untill he hath made a full and finall conqueſt of them. Thus ſhall Jeſus Chriſt deal by all his enemies, and the enemies of his kingdome, who will not ſubmit to his government, As for thoſe mine enemies which would not that I ſhould raign over them, bring them hither and ſlay them before me, Luk. 19.31. This will he do, if not here, yet at that laſt great and terrible day; at which time,

p. 180Fifthly, He ſhall judge them.5. Judging them. This is he (ſaith Peter to Cornelius) which was ordained of God to be the Judge of quick and dead, Acts 10.42 God hath appointed a day (ſaith Saint Paul, Acts 17.31.) in the which he ſhall judge the world in righteouſneſſe, by that man whom he hath ordained,] viz. Jeſus Chriſt this Mediatour betwixt God and men. Then ſhall he take vengeance upon all his enemies. Such is the Government which this Mediatour exerciſeth over the Reprobate World. To leave that.

2. The Government of Chriſt as Mediatour, is more directly over the Elect World; 2 2. Chriſt a Governour more peculiarly over the elect world.his own people, who are given to him by God his Father. To them is Chriſt a Mediatour after a peculiar manner: and over them he exerciſeth a peculiar Juriſdiction: Even as it is ſaid of Joſeph, Acts 7.10. Pharaoh made him Governour of Egypt, and all his houſe.] Over Egypt in a generall, but over his Family in a ſpeciall and peculiar way. Such is the Juriſdiction which God the Father hath committed to his Son as Mediatour; a generall Juriſdiction over all creatures in Heaven and Earth; but a ſpeciall, a peculiar Government over his Houſe, over his Church. This Government he everciſeth in divers ſeverall acts: I ſhall ſingle out ſome of the principall.

1. The firſt is in Gathering the Subjects of his Kingdom into one Body:1. Gathering them into his Kingdom. Which he doth firſt in his Kingdom of Grace, then of Glory.

p. 1811. Of the former ſpeaketh Caiaphas the High Prieſt in that notable prophecie of his John 11.51, 52. where (ſpeaking he knew not what) he foretels (not without a divine direction) how that Jeſus ſhould die for that Nation of the Jews, and not for that Nation only, 1. Of Grace.but that he ſhould gather together in one the children of God that were ſcattered abroad.] Elect Jews and Gentiles where ever diſperſed, they are gathered into one, one fold, one Church, one myſticall Body; and that (as in Chriſt, Epheſ. 1.10. ſo) by Chriſt the Head of that Body. Thoſe whom God hath before time given unto Chriſt out of the world, he in time gathereth them out of the world. Which he doth, firſt by delivering them out of the hands of their enemies, (as Zacharias hath it in his Song, Luke 1.74.) viz. Sin and Sathan. And then bringing them into the bond of the Covenant, (according to that Promiſe, Ezek. 20.37.) cauſing them to ſubmit unto his Government. Thus doth Chriſt gather the Subjects of his Kingdome here.

This was his work when he was upon Earth. [O Jeruſalem, Jeruſalem, how often would I have gathered thy children!] It was the paſſionate expoſtulation of our bleſſed Saviour with, and lamentation over that City, Matth. 23.37. This he then aſſayed to do by thoſe externall diſpenſations; coming himſelfe, and ſending his meſſengers to that people; inviting, commanding, promiſing, threatning. And the like he ſtill doth, being p. 182himſelfe in Heaven, he ſetteth up his Standard upon Earth; So runs that propheticall promiſe, Iſai. 49.22. Behold, I will lift up mine hand to the Gentiles, and ſet up my Standard to the people.] Thus do Princes gather their people to themſelves, by ſetting up their Standards. And thus doth the Lord Jeſus gather his Subjects together, by ſetting up his Standard, viz. the Miniſtry of the word, the preaching of the Goſpel, which holdeth forth Chriſt crucified, (Gal. 3.1.) as the Royal Standard doth the Armes of the Prince. This is the outward means which Chriſt maketh uſe of.

Which being accompanied with the ſecret concurrence of his Spirit, it is now made effectuall unto that bleſſed end; It now becomes a powerfull attractive to draw men unto Chriſt. [Thy people ſhall be willing in the day of thy power, Pſal. 110.3. When Chriſt goeth forth accompanying his word with his Spirit, this is the day of his power, and now his people come, and come willingly unto him. This is that which Chriſt foretold that he would do, John 12.32. If I be lifted up from the earth, I will draw all men unto me.] And this he doth, being lifted up, firſt upon the Croſſe, then upon the Throne, he draweth all men; all belonging to the Election of grace, whether Jewes or Gentiles; bringing them home to himſelfe, to receive and acknowledge him as their Saviour and Lord, to believe on him, to be governed by him; p. 183Thus he gathereth his Subjects into his Kingdom of Grace.

2. And thus he ſhall gather them into his Kingdome of Glory. 2. Of Glory.To this end ſhall he ſend forth his Angels, who with the ſound of that great Trumpet ſhall gather together his Elect from the four winds, from one end of heaven to the other (as you have it Mat. 24.31.) But of this again hereafer. Here is the firſt Act of Chriſt's Juriſdiction in reference to his Church, the gathering of it.

2. Having gathered it,2. Ruling them. he now ruleth and governeth it: According to thy word ſhall all my people be ruled (ſaith Pharaoh to Joſeph) Gen. 41.40. Such a Ruler is Chriſt in his Church, Such was Moſes the Mediatour of the Old Covenant. This Moſes whom they refuſed, (ſaith Stephen to the Jews) him did God ſend to be a Ruler, Acts 7.35. And ſuch is the Mediatour of the New Covenant, the Lord Jeſus, whom the Jews refuſed. This Iſaiah foretold concerning him, The Government ſhal be upon his ſhoulders, Iſa. 9.6. And the chief Prieſts and Scribes tell Herod, (building upon the like propheſie) Mat. 2.6. Out of thee Bethlehem ſhal come a Governour that ſhall rule my people Iſrael.] Such a Ruler was, and is this our Mediatour; Not a temporall one, as they dreamed: No, that he diſclaimeth, My Kingdom is not of this world, John 18.36. Though in the world, yet not of the world. foreign, as ſome of the kindred of our Saviour are p. 184ſaid to have anſwered the Emperor Domitian, interrogating them concerning his Kingdome, of what kinde it was) not a Worldly, not an Earthly kingdome (ſay they.) foreign, but an Heavenly, but an Angelicall kingdome. Such is the Kingdome of Chriſt upon Earth: A Spirituall Kingdome; wherein hee ruleth, and that both Outwardly, and Inwardly.

1. Outwardly; appointing for them,Firſt, Outwardly. Ordering and Eſtabliſhing it (as the Prophet Iſaiah hath it, Iſai. 9.7. And this he doth by appointing Laws, Ordinances, and Officers in it and for it.

1. Laws 1. Lawes.and Statutes. This do Soveraigns in their kingdomes, Every one is a Lawgiver, The ſcepter ſhall not depart from Judah, nor a Lawgiver from between his feet, till Shiloh come, Geneſ. 49.10. Such is the Lord Jeſus in his Church, a Lawgiver, Yea, the onelyonly Lawgiver, There is one Lawgiver (ſaith Saint James) James 4.12. And who that is the Prophet Iſaiah will tell us Iſa. 53.22. The Lord is our Judge, the Lord is our Lawgiver, even the Lord Chriſt. He it was that gave the Law at mount Sina, though by the miniſtry of Angels, [His voice then ſhooke the Earth] Heb. 12.26. and he is ſtill the Lawgiver under the Goſpell. That Law of Love, which Saint James calleth the Royall Law, Jam. 2.8. and Saint Paul ſaith it is foreign, The fulfilling of the Law, p. 185Rom. 13.10. the ſame Apoſtle elſewhere calleth the law of Chriſt, Galat. 6.2. and ſuch are all Lawes which binde the Conſcience. This is a branch of Chriſt's Government over his Chruch: This foreign, to appoint Lawes to his ſubjects.

2. And as Lawes; ſo Ordinances. 2. Ordinances.Word, Prayer, Sacraments, Diſcipline, they are all of Chriſts Inſtitution.

3. As Ordinances, ſo Officers 3. Officers.for the diſpencing of thoſe Ordinances. He gave unto the Church, ſome Apoſtles, and ſome prophets, and ſome Evangeliſts, and ſome Paſtors and Teachers; for the perfecting of the Saints, for the work of the Miniſtry, for the edifying of the body of Chriſt, Eph. 4.11, 12.

Thus did Moſes the Typicall Mediator Order and Stabliſh the Jewiſh Polity both Civill and Eccleſiaſticall under the Law, by appointing Laws, Ordinances and Officers for both. And thus hath Jeſus Chriſt ordered and ſtabliſhed his Church under the goſpel. This did Moſes as a ſervant in the houſe: This hath Chriſt done as a Son over his own houſe. Each herein ſhewing himſelfe faithfull to him that appointed them, (as the Apoſtle ſets forth) Heb. 3.2, 5, 6. Here is the Externall Government of Chriſt.

2. Beſides this,2. Inwardly ruling in their hearts. hee exerciſeth an Internall goverment, viz. in the Hearts of his people. Here is the Chaire of State, where this King ſitteth: dwelling there, Eph. 3.17. p. 186and ruling there: This he doth by his Spirit, which he communicates as the Head to all the members of his myſticall body. Therby guiding and directing them, leading them into all truth requiſite for them to know, (as he promiſeth his Apoſtles Joh. 16.13.) Then bowing and inclining them to yeild a willing and chearfull obedience to his will ſo revealed, cauſing them to walke in his Statutes. Thus are all the ſubjects of this kingdome led by the Spirit, Gal. 5.18. they live in the Spirit, and walke in the Spirit (as it followeth) ver. 25. And here is the 2^d Act of this great Vice-Roy; having gathered his ſubjects, he Ruleth and Governeth them.

3. In the 3^d place, hee Protecteth 3 He protecteth them.and defendeth them. So much the Prophet Iſaiah maketh promiſe of to the kingdom of Chriſt, Iſa. 4.5. Ʋpon all the Glory ſhall be a defence.] The Glory; So the Church is called, inaſmuch as it is the habitation of the glorious God, and all the members thereof are and ſhall be changed from glory to glory, 2 Cor. 3. laſt. And upon this Glory ſhall be a defence, a Covering. Such a Covering was the Cloud in the wilderneſſe unto the Iſraelites; a covert from the heat, to defend them againſt the ſcorching of the Sun, of which you read Exodus 13.21. And ſuch a Covering was the Tent unto the Tabernacle; of which you read Exodus 36.19. defending it againſt the injury of ſtormes and Tempeſts. Each a Type of Chriſt and his Protection over his Church (as the ſame Prophet p. 187there inſinuates by alluding to each in the place fore-named, Iſai. 4.5, 6.) Such a Covert, ſuch a Defence, Jeſus Chriſt is, and will be to all his people: Saving and delivering them out of the hands of all their enemies. Even as thoſe Typicall Saviours the Judges and Governours of Iſrael (whom we read of in the Book of the Judges) they ſaved the people from their temporall enemies, in which reſpect they are called by the name of Saviours, Nehem. 9.27. Even ſo the Lord Jeſus, (who is the Truth of all thoſe Types,) he ſaveth his people out of the hands of all their enemies, both Corporall and Spirituall. Corporall Enemies, wicked and ungodly men; Spirituall Enemies, Sin and Satan, Hell and Death. All theſe are enemies to the Subjects of Chriſt's Kingdom. But he having undertaken their protection, and having all power given unto him, he doth, and will defend them; ſo as though they may be annoyed and endangered, yet they ſhall not miſcarry by any of them.

Again (in the fourth place) defending them, he alſo provideth for them.4. Provideth for them. This did Joſeph, being made Governour of Egypt, he provideth for the people, Gen. 41. To that purpoſe in the years of plenty, he layeth up ſtore of proviſion, that ſo he might have a Magazine againſt times of ſcarcity. And the like office doth this our Mediatour, whom God the Father hath conſtituted a Governour over his Church, perform unto all the Subjects of his Kingdom. p. 188He provideth for them; whil'ſt he ruleth them, he alſo feedeth them. So that word may be rendred which we finde applied unto Chriſt, Mat. 2.6. He ſhall rule my people Iſrael,] foreign, Reget, or Paſcet: He ſhall rule them, or feed them. The one you ſhall have in the Text, the other in the Margin of our New Tranſlation. Both theſe do Shepherds to their ſheep: and both theſe do good Kings to their Subjects. And thence is it that both in profane, and ſacred language, they are termed Shepherds: foreign, (ſaith the Poet) Shepherds of the people,] Homer.Cyrus my Shepherd (ſaith the Lord by Iſai.) Iſa. 44. laſt. And ſuch a Shepherd is the Lord Jeſus; So we find him ſometimes ſtiled, I am that good Shepherd] (ſaith he) John 10.11. That great Shepherd of the ſheep, Heb. 12.20. ſo called becauſe he performeth both theſe offices unto his people, of Ruling, and Feeding them. So the Prophet Iſaiah puts them together, Iſa. 40. where, ſpeaking of the Meſſiah, [Behold (ſaith he) the Lord God will come with ſtrong hand, and his arme ſhall rule for him, ver. 10. Then followes He ſhall feed his flock like a Shepherd, ver. 11. And ſo the Prophet Ezekiel the like, cap. 34. ver. 23. I will ſet up one Shepherd over them, and he ſhall feed them, even my Servant David; (meaning Chriſt the Son of David according to the fleſh.) And then followeth, ver. 24. And I the Lord will be their God, and my Servant David a Prince among them.] Such is Jeſus Chriſt, a Prince, p. 189and a Shepherd. A Prince ruling his Subjects, a Shepherd feeding his flock; providing for his people, and reaching forth unto them all things neceſſary and convenient for this life, and for a better.

Even for this life Chriſt taketh care for his people for the ſupplying of their wants.For their Bodies. Thus did he provide for his Diſciples when he was upon earth. So as though he ſent them forth without purſe, or ſcrip, or ſhooes, without ordinary accommodations, yet they wanted nothing. So much themſelves acknowledge upon his interrogating them, Luke 22.35. The like care he taketh for his Diſciples, being now in Heaven. Upon this ground David buildeth his confidence, that he ſhould not want. The Lord is my Shepherd, (even the Lord Chriſt) therefore I ſhall not want, Pſal. 23.1. And upon the ſame ground Paul maketh promiſe to his Philippians Phil. 4.19. My God ſhall ſupply all your need by Jeſus Chriſt,] foreign, per Chriſtum; by Jeſus Chriſt, as being the Diſpenſer, and High-Almoner under God his Father. Even as Joſeph was under Pharaoh, giving out proviſions unto the people according to his diſcretion: So is the Lord Jeſus under God his Father. He provideth for the Bodies of his people.For their Souls.

And as for their Bodies, ſo alſo and ſpecially for their Souls. Thence is he called, the Shepherd and Biſhop of Souls, 1 Pet. 2. laſt. Them he nouriſheth: Even as men nouriſh their natural Bodies, ſo doth Chriſt his myſticall Body. p. 190No man ever yet hated his own fleſh, (ſaith the Apoſtle, Epheſ. 5.29. i. e. No man in his right wits will wrong or ſtarve his own body) but nouriſheth and cheriſheth it, even as the Lord the Church.] The Lord Chriſt nouriſheth his Church: This he doth by his Word and Spirit; the one being a vehiculum, a conduit-pipe to the other: ſo conveying ſpirituall nouriſhment to all the members of this Body: So much we may learn from the Apoſtle, Col. 2.19. where ſpeaking of this Head, he tels us that from hence All the Body by joynts and Bands having nouriſhments miniſtred, &c: increaſeth with the increaſe of God.] Thus is it in the naturall Body: The Head being the fountain of the animall ſpirits, it giveth ſenſe, and motion, and nutrition to all the members. And thus doth Jeſus Chriſt, this myſticall Head: He maketh a ſupply to all the members of his myſticall Body, of what ever is requiſite for their ſpirituall nouriſhment, and growth.

To the nouriſhment of the naturall Body there are two things requiſite; Meat and Drink: And both theſe Chriſt affordeth to the ſoul. Of the former you may read John 6.27. Labour not for the meat which periſheth, but for the meat which endureth unto everlaſting life, which the Son of man ſhall give unto you;] meaning his word, or himſelfe; his own fleſh; (as he expounds it, ver. 51. The bread that I will give is my fleſh.] The other you have John 7.37. If any man thirſt, let him p. 191come unto me, and drink.] And again John 4.14. Whoſoever ſhall drink of the water that I ſhall give him, ſhall never thirſt;] meaning thereby his Spirit, the Spirit of Grace, which is like a living Spring in the ſoul, refreſhing and comforting it. Both together you have, John 6.55. My fleſh is meat indeed, and my blood is drink indeed. So they are, The fleſh and blood of Chriſt, being eaten and drunk by faith, applying the merit of his death and paſſion unto the ſoul, now they afford as true and perfect nouriſhment unto the ſoul, as any meat and drink do to the body; thus doth Jeſus Chriſt nouriſh his people. Even as Joſeph is ſaid to have nouriſhed his Brethren, and all his Fathers Houſhold, Gen. 47.12. So doth this our Mediator the Lord Jeſus nouriſh his people, feeding them.

To which I might add, As he feedeth, ſo alſo he cloatheth them:He cloatheth them. and this he doth with a double garment; The one of Imputed, the other of Inherent Righteouſneſſe. This is the fine-linnen ſpoken of, Rev. 19.8. wherewith the Bride, the Lamb's wife, is ſaid to be arrayed: The fine-linnen is the Righteouſneſſe of Saints;] foreign, (ſaith the Originall) the Juſtifications, the Righteouſneſſes. Such is the Righteouſneſſe of Saints, a double Righteouſneſſe. Beſides the Righteouſneſſe of Chriſt put upon them by a gracious Imputation, they have alſo an Inherent Righteouſneſſe, conſiſting in holineſſe of heart, and life; inward Graces, and outward good Works, (which p. 192as Beza notes,foreign, Juſtificationes, i. e. bona illa opera qua ſunt vinae fidei foreign. Beza, Gr. Annot. ad Apocal. 19.8.Rev 19:8 may not unfitly be called Juſtifications, in as much as they juſtifie a mans faith, and the truth of grace in him.) This is the Government in which that Royal Spouſe is ſaid to be brought to her Husband, Pſal. 45.13. The Kings daughter is all glorious within, her cloathing is of needle-work.] A contexture of variety of graces and good works meeting together. And this is a Garment not of the Spouſes own making, but is beſtowed upon her by her Bridegroom. [To her was granted that ſhe ſhould be arrayed, &c. Rev. 19.8. And ſo is it to all true believers, whom Jeſus Chriſt both feedeth and clotheth. But I haſten.

Fifthly, Thus providing for them; now he alſo diſpoſeth of them.5. He diſpoſeth of them. Thus did Joſeph diſpoſe of his Brethren, Gen. 47.11. Thus doth our Joſeph, the Lord Jeſus, diſpoſe of all his people; and that both in reſpect of their ſtations and ſervices: where he will have them to be; and what he will have them to do, or to ſuffer. Thus did he diſpoſe of his ſervant Paul, as you may ſee Acts 9. Having firſt diſmounted, humbled him, and ſo fitted and prepared him for his ſervice, brought him to his Lure, inſomuch that he calleth out, Lord, what wilt thou have me to do? ver. 6. Now he orders him to go to Damaſcus, and there to repair to Ananias, to receive his inſtructions from him, to whom he had imparted his mind concerning him, as you find it, ver. 15. Go thy way (ſaith the Lord to Ananias) for he is a choſen p. 193veſſels unto me to bear my name before the Gentiles, and Kings, and the children of Iſrael,] this was Paul to do. And for his ſuffering work that followeth, [I will ſhow him what great things he muſt ſuffer for my names ſake, ver. 16. Thus did Jeſus Chriſt diſpoſe of him; and thus did he then diſpoſe of all his Diſciples, ſending them which way he pleaſed, Matth. 10.16, 17. And thus doth he ſtill diſpoſe of all others under his Government: Calling ſome to one office, to one ſervice; others to another, He gave ſome Apoſtles, and ſome Prophets, &c.] Epheſ. 4.11. Some, or theſe, foreign: not only appointing the offices, but deſigning the perſons. Stil he doth the ſame, though not in ſo immediate a way. He putteth one upon doing this, another upon ſuffering that: He diſpoſeth of the perſons of his ſubjects.

6. And laſtly, diſpoſing of them he Diſpenceth to them;6. He diſpenceth to them. diſtributeth among them. And this he doth both Gifts, and Honours, and Rewards. All this doth a Vice-Roy at his pleaſure diſpence to thoſe under his government: And all theſe doth Jeſus Chriſt diſpence unto his people.

1. Gifts. 1. Gifts.All kind of Gifts, whether of Nature, Of Nature.or Grace. Chriſt is the diſpencer of both. Of the former ſpeaketh Saint John (as he is commonly underſtood) cap. 1. ver. 9. That was the true light (ſaith he, ſpeaking of Chriſt,) that enlightneth every man that cometh into the world;] viz. with a Naturall p. 194light, the light of Reaſon, and Ʋnderſtanding; which as it was at firſt infuſed into the mind of man by him, by whom all things are made, ver. 3. ſo ſome ſparkes thereof are ſtill preſerved and continued by the ſame Mediator, by vertue of the generall mediation of Chriſt. But to let them paſſe.

Gifts of Grace are all of his diſpencing. To every one of us is given Grace according to the meaſure of the gift of Chriſt (ſaith the Apoſtle) Eph. 4.7. Grace, both Common and ſaving.

Common Graces, Common grace.gifts inabling men for ſpeciall ſervices. Of theſe ſpeaketh the Apoſtle there, When he aſcended up on high, he led captivity captive, and gave gifts unto men,] ver. 8. Meaning therby thoſe extraordinary gifts, the gifts of the Holy Ghoſt, beſtowed upon the Apoſtles and others in the infancy of the Church. The like office he ſtill performeth unto his Church; giving gifts unto men, inabling his Miniſters, and others, for the performance of thoſe offices and ſervices which he calleth them to in his Church: and private Chriſtians for the managing of thoſe ſtates and conditions which he ſets them in. Every one hath his own proper gift, one after this manner and another that, 1 Cor. 7.7. And as common, ſo

Saving Grace.Saving grace. That hath Chriſt for the diſpencer of it: Being himſelfe the fountain of Grace, full of Grace, [It pleaſed the Father that in him ſhould all fulneſſe dwell, Col. p. 1951.19. fulneſſe of Grace; [Hee dwelt among us full of Grace, John 1.14.] He conveyeth of that his fulneſſe unto others, even to all the ſubjects of his kingdome, Of his fulneſſe we have all received, and grace for grace, Joh. 1.16. foreign, Grace upon Grace, one Grace after another. Even as Joſephs brethren and kindred received a firſt and a ſecond ſupply from his ſtore; So do Gods Elect receive from their Joſeph, the Lord Jeſus, a firſt and a ſecond grace. Firſt the Grace of Juſtification, then of Sanctification: Firſt prevenient, then ſubſequent Grace: Firſt converting, then confirming grace. One grace after another, and one degree and meaſure after another. Thus is Chriſt the diſpencer of gifts.

2. As of Gifts, ſo of Honours. 2. Honours.To as many as received him he gave power, (foreign, dignity, priviledge) to become the ſons of God, John 1.12. He hath made us Kings and Prieſts unto God and his Father, Rev. 1.6.

3. And 3^ly As gifts and Honours, ſo Rewards. 3. Rewards.Behold his reward is with him, and his work before him (ſaith the Prophet, ſpeaking of the Meſſiah) Iſa. 40.10. and 62.11. Behold I come quickly, and my reward is with me, Rev. 22.12. He is that Steward ſpoken of in the Goſpell, who by the appointment of the Lord of the Vineyard giveth to every one of the labourers their peny, Mat. 20.8, 9. What ever ſervices any ſhall here do unto God his Father, Jeſus p. 196Chriſt will ſee they ſhall not go un-rewarded. What leſſer ſervice then a Cup of cold water, (the leaſt act of charity that may be,) yet even this given unto a Diſciple, in the name of a Diſciple (for God's ſake,) it ſhall not (foreign, in no wiſe) loſe his reward, Mat. 10. laſt. This Chriſt hath undertaken, and this he will performe: if not here, yet hereafter, at that great day of Retributions. The Son of man ſhall come in the glory of his Father with his Angels, and then ſhall he reward every man according to his works, Mat. 16.27. Every man, both good and bad. Then ſhall be that foreign, of which the Apoſtle ſpeaketh, Rom 2.6. The Revelation of the righteous Judicature of God: when the Lord Jeſus (being conſtituted and appointed of God to be the Judge of quick and dead, Acts 10.42.) ſhall render unto every man according to his deeds. To them who by patient continuance in well doing ſeek for Glory, Honour, and Immortality, Eternall Life, Rom. 2.7, 8. This is the reward which God the Father hath put into the hands of his Son Chriſt as Mediatour, to beſtow upon all his Elect, Thou haſt given him power over all fleſh, that he ſhould give eternall life to as many as thou haſt given him, (ſaith our Saviour to his Father) John 17.2. And this he will performe. I give unto them eternall life, (ſaith he, ſpeaking of his ſheep) John 10.28. Thus will he crown his own grace with glory; giving to every one of his Subjects, whom here he hath made Kings unto p. 197God his Father, a Crown. When the chiefe Shepherd ſhall appear, ye ſhall receive a crown of glory, that fadeth not away, 1 Pet. 5.4. Henceforth is laid up for me the crown of righteouſneſſe, which the Lord, the righteous Judge ſhall give unto me at that day: and not to me onelyonly, but to all that love his appearing, 2 Tim. 4.8. This ſhall Jeſus Chriſt then do as Mediatour betwixt God and men.

And this is the laſt Act of his Mediatorſhip, this act of Judicature; which having performed, then ſhal he ſurrender up the Kingdom unto God his Father (as the Apoſtle tels us) 1 Cor. 15.24. viz. his Oeconomicall Kingdom (as it is called.) As for his Naturall, or Eſſentiall Kingdom, which he hath as God, this he ſhall enjoy in common with his Father, and Spirit unto all Eternity. But his Oeconomicall Kingdom, which he hath as Mediatour, this as he received it from God his Father, ſo, having finiſhed that laſt Act, he ſhall reſigne it up unto him again.

And thus have I now at the length brought you to the top of this myſticall Ladder; leading you by the hand from ſtaffe to ſtaffe; ſhewing you the ſeverall acts of Chriſt's Mediatourſhip; his ſeverall tranſactions betwixt God and men. That which now remains, is that I ſhould look back again, reflecting upon what hath been ſpoken touching this ſo excellent a Subject, by way of Application.

But before I come at that, there are yet p. 198two Queſtions, Two Queſtions reſolved.which meeting me in the way, call for Reſolution; each taking its riſe from the Text; the one about the Object, and the other about the Subject of this Mediation. 1. Whereas it is here ſaid, that Chriſt is Mediatour betwixt God and men; it is demanded, whether onelyonly betwixt them. 2. Whereas it is ſaid, that this Mediatour betwixt God and men, is the Man Chriſt Jeſus; it is queſtioned, whether he be his Mediatour onelyonly according to his humane nature, as man. Take the Anſwer to both with as much brevity and clearneſſe as may be.

Queſtion 1 Queſt. 1. Is Chriſt Mediatour onelyonly betwixt God and men? Is Chriſt Mediatour onelyonly betwixt God and men?what ſay we to the Angels? Have they no ſnare in, no benefit by this his Mediation?

Anſwer.Anſ. To this it is anſwered variouſly, Divines not being agreed about it; Some wholly exclude them, appropriating the benefit of this MediationWhether Angels have no benefit by this Mediation? only to mankind, they ſhut out the Angels from having any thing to do with it. In favour of which opinion, they bring in this of the Apoſtle in the Text, which ſetteth forth the Object of this Mediation to be mankind, men, not Angels. And to this they add that to the Hebrews, cap. 2.16. where it is ſaid, that Chriſt took upon him not the nature of Angels, but the ſeed of Abraham. Intimating, that he took upon him the office of his Mediatorſhip onelyonly for man, and not at all for the Angels.

Others more warily, they diſtinguiſh. p. 199There is a two-fold Mediation A twofold Mediation.of Chriſt (ſay they;) the one of Redemption, or Reconciliation, properly ſo called;Mediatio duplex; Alia Redemptionis, alia Conſervationis. Tilen. Syntag. de officio Chriſti. Sec. 30. the other of Preſervation, or Confirmation. Now as for the former of theſe (ſay they) it agreeth not unto the Angels. Not unto the good Angels: they needed it not, having never fallen. Nor to the evill Angels: They indeed ſtood in need of a Mediatour as well as man; but Chriſt did not undertake this for them: So much himſelfe inſinuates, Mat. 25.41. where he ſaith that, Hell fire is prepared for the Divell and his Angels. And Saint Jude ſpeaking of them, tels us, that the Angels which kept not their firſt eſtate, but left their own habitation, God hath reſerved in everlaſting chains under darkneſſe, unto the judgement of the great day, Jude 6. Their fall, being with a high hand, in a preſumptuous way, without any previous Tentation, it was irreparable, irrecoverable. Chriſt never intended them any benefit by his Mediation, as Origen of old, and ſome Anabaptiſts at this day hold. In this ſenſe Chriſt is a Mediatour onelyonly to man-kind, not to the Angels, whether evill, or good; not a Mediatour of Redemption, or Reconciliation, properly ſo called.

And in this ſenſe are we to underſtand the Text.Chriſt a Mediatour of Redemption onelyonly to men. Jeſus Chriſt is Mediatour betwixt God and men; yea, and onelyonly betwixt them, viz. as a Redeemer, a Propitiatour. So the verſe following explains it, Who gave himſelfe a Ranſome for all.] This he did not for the p. 200Angels, but for man-kind onelyonly. And ſo may that other Text alledged,Heb. 2.6. expounded.Heb 2:6 (Hebr 2.16.) be moſt fitly and properly conſtrued, [Chriſt took not upon him the nature of Angels, but he took on him the ſeed of Abraham.] Where the word in the Originall is, foreign; which properly ſignifieth apprehendere, to ſieze upon a thing, to catch at it, to lay faſt hold upon it, when it is going from a man. Thus you ſhall find it uſed in the proper ſignification of it, Mat. 14.31. where it is ſaid, that when Peter was ready to ſink, Jeſus ſtretched forth his hand, and caught him:] foreign, the word is the ſame; Jeſus took hold of him, to ſave him: And thus may it moſt aptly be rendred and conſtrued in this place, [Chriſt took not hold of the Angels, but the ſeed of Abraham he took hold of.] Angels and men being fallen, they were all (like Peter) ſwimming in the ſame ſea of miſery, ſinking into the bottome of hell, the gulfe of everlaſting perdition. Now the Lord Jeſus he took hold not of the Angels, but of man-kind; foreign hîc eſt vindecare, ſive aſſerere in libertatem, manu injectâ: Grotius ad loc. Hyperius ad locum. Vide Leigh. Critica Sacra ad verbum.ſuffering the one to ſink and periſh; he redeemed and recovered the other: So the word in that place is moſt genuinely expounded by Hyperius, and Grotius, and others. And indeed the very Context leadeth us unto this ſenſe. In the verſe fore-going, it is ſaid, that Chriſt took the nature of man upon him (our fleſh and blood) that he might deliver them who through fear of death were all their life time ſubject unto bondage.] This p. 201was the end of his Incarnation; to ſave loſt man-kind. And this he did; For verily he took not hold of the Angels, but of the ſeed of Abraham.] Laying a ſtrong hand upon the one, to vindicate and recover their liberty; not ſo on the other. Herein Jeſus Chriſt hath expreſſed his love unto man-kind, more then to the Angels: being a Mediatour of Redemption to the one, not to the other.

But of Preſervation, and Confirmation, Chriſt a Mediatour of confirmation to Angels.without any danger that I know, he may be ſaid to be. Thus is he a Mediatour to the good Angels; This, however they kept their firſt eſtate, yet being created mutable creatures,Quaevis creatura rationalis in puris naturalibus conſtituta, errare ac peccare poteſt. Aquin. Sum: part. 1. q. 63. Concluſ. they were ſubject to fall. This ſome of them had done; and the reſt were not to be truſted. So much we may learn from that paſſage, Job 4.18. Behold, (ſaith he) God put no truſt in his ſervants, and his Angels he charged with folly.] Though not with Actuall, yet with Potentiall Folly; He well ſaw what they were, and how ready they might be to do what their fellowes had done, if left to themſelves; though they were not as yet ſinfull and miſerable, yet ſoon they might have been, unleſſe they were confirmed and upheld in that ſtate by a power greater then their own: And what power ſhould that be, but the power of him, who upholdeth all things by the word of his power, Hebr. 1.3. The power of Jeſus Chriſt: by him it was that they were created, Col. 1.16: and by him they are upheld.

p. 202The good Angels have benefit by Chriſt.Queſtionleſſe, the good Angels have a near, and a myſticall relation unto Jeſus Chriſt; and are beholding to him, (though not ſo much, yet as well) as man-kind. He is a common head to both, both meeting together in him. So that place of the Apoſtle is moſt genuinely expounded, Epheſ. 1.10. That in the diſpenſation of the fulneſſe of time he might gather together in one all things in Chriſt, both which are in heaven, and which are in earth, even in him.] Angels in heaven, and men upon earth, make one myſticall Body, meeting together in the ſame Head: So Chriſt is called: As the Head of man, 1 Cor. 11.3. The Head of every man is Chriſt:] So of the Angels, Coloſ. 2.10. He is the Head of Principalities and Powers. Hence is it that the good Angels are called the Elect Angels, 1 Tim. 5.21. Now Chriſt is the Head of the Election; None are elected but in him, and for him, Epheſ. 1.4. And thus they are ſtiled the Sons of God, Job 1.6. & 2.1. & 38.7. Sons, not by nature: That is Chriſt's Prerogative, who is the onelyonly begotten Son of God, John 1.14. & 3.16. But by grace, the grace of Adoption; and that alſo muſt be by and through Jeſus Chriſt, Epheſ. 1.5. And thus are they reckoned as a part of that foreign, the generall Aſſembly, the Catholick Church, Heb. 12.22. And being ſo, they muſt have ſome benefit by Jeſus Chriſt: viz. the benefit of Preſervation and Confirmation. By and through him they come to have a more perfect union with God.

p. 203And thus may we underſtand that very obſcure Text of the Apoſtle,Coloſ. 1.20. expounded.Col 1:20 which Expoſitors are not a little troubled about, Coloſ. 1.20. It pleaſed the Father, &c. By him, (viz. by Chriſt) to reconcile all things to himſelfe, whether they be things in heaven, or things in earth.] Where, granting (what generally is not, and I think well cannot be denyed) that by [things in Heaven] are to be underſtood the Angels; the Queſtion is, How they are ſaid to be reconciled unto God? To this it is anſwered. Properly they are not: Where there was no breach, Cuicunque creaturae hoc convenit, ut peccare non poſſit: hoc habet ex dono gratiae, non ex conditione naturae. Aquin. Sum. par. 1. quaeſt. 63. Art. 1. Chriſti gratiá effectum eſt ut Angeli Deo foreign adhaerentes, à lapſu immunes perſtarens. Tilen. Syntag. pars. 2. cap. 10. ſec. 34.there can be no proper Reconciliation. This is peculiar unto man; but improperly and analogically they may be ſaid ſo to be; and that by confirming and eſtabliſhing them in the grace and favour of God; taking away all poſſibility of Defection from him, and Enmity with him. This benefit the elect Angels may be conceived to have by Chriſt, through his Mediation; thereby they are brought to a more perfect adheſion unto God, to an inſeparable union with him. Their peace and amity with him by this means is continued and ſtrengthened. And thus you ſee the former of theſe two Queſtions briefly reſolved. The latter followeth.

Queſt. 2. Is Jeſus Chriſt Mediatour onelyonly according to his Humane Nature? Or, if you will, inlarge the queſtion a little: Jeſus Chriſt being both God and man, partaking of both Queſtion 2 Natures; the queſtion now is,According to what nature Chriſt is Mediatour? according to which of theſe his Natures, he is ſaid to be p. 204the Mediatour betwixt God and men. Whether only according to his Divine Nature, as God; or whether onelyonly according to his Humane Nature, as man; or according to both, as God and man? Here are three wayes: Which ſhall we take?

Anſwer.Anſ. Take which we will, we ſhall fall with ſome company.A threefold opinion. And therefore it behooveth us here to take that counſell which the Lord giveth unto his people, Jer. 6.16 to ſtand in theſe wayes, and ſee, and ask for the old path, where is the right way, that we may walk therein.

1. Chriſt is Mediatour only as God: confuted from the Text.1. In the firſt of theſe we ſhall find Oſiander alone. Chriſt is Mediatour (ſaith he) onelyonly according to his Divine Nature, as God: But this opinion needeth no other refutation, then that which it meeteth with in the Text, which tels us expreſly, that the Mediatour betwixt God and man, is the Man Chriſt Jeſus; ſo, clearly intereſting the Manhood of Chriſt in this Office and Work of Mediatorſhip. Upon this account we leave him.

2. OnelyOnly as man: the opinion of Papiſts.2. The ſecond path is more trodden. Here we find not only Stancarus, whom Bellarmine ſeemeth to undertake, as being ſomewhat too groſſe in his opinion this way: But even Bellarmine himſelfe, and moſt of the Doctours of the Church of Rome; who, however they acknowledge that that perſon, who was and is Mediatour, is both God and Man, Deus Humanatus, (to uſe Bellarmine's p. 205words) God made man; Bellarminus de Chriſto Mediatore. cap. 1.yet (ſay they) he performeth and executeth that office of his Mediatorſhip not according to his Divine, but Humane Nature, onelyonly as man: So the Maſter of the Sentences, ſo Bonaventure, Nullo pacto convenit Chriſto eſſe Mediatorem, in quantum Deus eſt, ſed in quantum Homo. Thom. 3. p. q. 26. Art. 2. Concl.ſo Aquinas have determined it; And therein they are followed by the generality of the Romiſh Perſwaſion. Jeſus Chriſt is Mediatour onelyonly according to his humane Nature; not at all as God, but onelyonly as man. This is their Tenent, which they endeavour to make good both by Scripture and Reaſon.