The Humbled Sinner, Chapter 3
CHAP. III. Faith in the Lord Jeſus Chriſt the onelyonly way to ſalvation.
TO believe in the Lord Jeſus Chriſt is the only way of Salvation. The text is cleare for it.
Parallel places are theſe. Mark. 16. 15. Go ye into all the world and preach the Goſpel to every creature, 16. he that believeth and is baptized ſhall be ſaved. Joh. 3. 16. God ſo loved the world, that he gave his only begotten Son, that whoſoever believeth in him ſhould not periſh but have everlaſting life. Act. 4. 12. Neither is there Salvation in any other, for there is no other name under heaven given amongſt men whereby we muſt be ſaved.
For the diſcovery of this aſſertion, we muſt open theſe particulars.
Firſt, the meaning of each of theſe titles, (viz.) Jeſus, and Chriſt, and Lord.
Secondly, what the believing in the Lord Jeſus Chriſt doth import.
Thirdly, how it may appeare to be the onelyonly way of ſalvation.
Fourthly, the uſefull application of all this to our ſelves.
What is the ſenſe and ſumme of thoſe three titles Jeſus, Chriſt, Lord, I ſhall reſolve them diſtinctly.
SECT. I.
JEſus ſignifies a Saviour: as it was a name impoſed from the Sect. 1.pleaſure of heaven, by an Angel, Mat. 1. 21. Thou ſhalt caſt his name Jeſus, for he ſhall ſave his people from their ſinnes. The firſt name that you read of impoſed on Chriſt in the New-Teſtament, is this name of Jeſus; for the beſt name that ſinners could poſſibly deſire to heare, was this, that God hath provided a Saviour for them. The Prophet Iſaiah 9. 6. ſaith, that his name ſhall be called wonderful, and indeed Jeſus is a wonderful name: It is a name which breeds juſt wonder and admiration to all the world, to men and Angels; it may make our hearts to wonder at the hyperbole, of Gods love (as one of the Fathers ſpeaks) that he Mirandum Amoris.ſhould (notwithſtanding our vile deſerts) beſtow a Saviour upon us, who elſe had been loſt for ever.
The Apoſtle ſaith, Phil. 2. 9, 10. That it is a name above all names, no name like it, either for the authority which was conferred on him, who bare that name; or for the comfort which that name beares in it, for a ſinner.
Therefore ſaid the Angel to the Shepherds, fear not, for behold, I bring you good tydings of great joy which ſhall be to all people, for unto you is borne this day in the City of David, a Saviour, Luk. 2. 11. yea, that is good news indeed. A Saviour for a ſinner: What kind of Saviour Chriſt is.no ſuch news as that!
Now here obſerve divers things. The Sonne of God is a ſingular Saviour. No Saviour in all the world like him. Joſhuah is called a Saviour: and the Judges were called ſo, yet the Son of God is a Saviour infinitely beyond them. For.
They could ſave bodies only, they could not ſave ſouls, not one of them, not all of them; to ranſome, to reſcue, to redeem a ſoul, requires more then an arme of fleſh: Fleſh may ſave or protect fleſh, but he muſt be more then fleſh who can ſave a ſoul: Now Jeſus Christ is a Saviour of ſouls, 1 Pet. 1. 9. Rev. 20 4. the price of our ſouls is in his blood, with it he bought them and redeemed them.
They could ſave from ſome outward miſery, the tyranny and oppreſſion of the enemy, they have oft-times put back, but from inward ſervitude and thraldome they could never ſave; they could not deliver the perſons from the tyranny of their ſinnes, whom they have been able to deliver from the tyranny of ſinful men. But the Son of God can ſave from inward and ſpiritual miſeries, he can ſave from ſinne; Mat. 11. 21. He ſhall ſave his people from their ſinnes. Sin hath gilt in it, he ſaves us from that, by ſhedding his blood, and procuring remiſſion. Eph. 1. 7. And ſin hath pollution in it: He ſaves us from that, by cleanſing the heart; 1 Iohn 1. 9. And ſin hath dominion with it; but Chriſt hath aſſured that he will make us free, Joh. 8. And that no ſinne ſhall have dominion over us, Rom. 6. He can ſave from Satan, Heb. 2. 14. He did through death deſtroy him who had the power of death (…) the Devil, and ver. 15. did deliver them who through the fear of death were all their life time ſubject to bondage.
He can ſave from the wrath of God, ſo he did, by becoming a On me my ſon (ſaid Rebeckah) be the cu…ſe: ſee Gal 3. 13.curſe for us, by ſuffering the ſenſible and marvelous impreſſions of his diſpleaſure for our ſinnes. Jeſus (ſaith the Apoſtle) 1 Theſ. 1. 10. delivered us from the wrath to come.
They were ſuch Saviours, as did need a Saviour: Chriſt was the Saviour of them who were the Saviours of others: Many they did ſave, but themſelves they could not ſave.
Whiles they lived, they could ſave, but dying, they could not ſave any longer; but Chriſt Jeſus ſaved us by his death, the loſing of his own life cauſed ours; we are ſaved by his death, the ſon of Matth. 20. 28.man came to give his life a ranſome for many.
He is a general Saviour, Joh. 4. 42. The Saviour of the world: The Saviour of all men, 1 Tim. 4. 10 Therefore Jude, ver. 4 calls the Salvation by Chriſt, the Common Salvation. Miſtake me not, when I ſay that Chriſt is a general Saviour, as if every man in the world ſhould be ſaved by Chriſt: He is not a general Soviour in reſpect of individual perſons; but,
Firſt, in reſpect of ſucceſſions of perſons. That is, there never was any age ſucceeding a former age, but in every age Chriſt was a Saviour, Jeſus Chriſt the ſame yeſterday, and to day, and for ever, Heb. 13. 8. He is the Saviour in the daies of old, and in our dayes, and in the times after us.
In reſpect of Nations. He is not the Soviour of the Jewes only, but of the Gentiles alſo: He juſtifies Circumciſion by faith, and uncircumciſion through faith, Rom. 3. 30. The Jew cannot boaſt, nor the Gentile complaine, but there is Salvation for them both in Ieſus Chriſt.
In reſpect of conditions. He is not the Saviour of the great and mighty only, nor of the poor, and deſperate only, but the one and the other ſhall be ſaved by Chriſt: The Salvation of the …ch is not in his wealth, but in his Chriſt: Neither ſhall the poor perſon be excluded, becauſe of his poverty, but all ſorts of perſons, high and low, rich and poor may find Chriſt to be a Saviour.
In reſpect of relations. He is not the Saviour of the Maſter only, but even of his loweſt ſervant; not of the husband only, but of the wife; not of the father only, but of the child; not of the Prince only, but of the ſubject alſo. The Apoſtle hath ſaid enough, Gal. 3. 28. There is neither Iew nor Gentile, there is neither bond nor free, there is neither male nor female, for ye are all one in Chriſt Ieſus.
He is a mighty Saviour: he is able to ſave to the utmoſt, Heb. 7. 25. and this appears if you conſider.
The greatneſſe of his ſatisfaction. That he was able alone to ſtand before the juſtice of his father; and to anſwer and fulfil it, even to appeaſment and contentation, yea, ſo entirely did he anſwer it, that God is now pacified and become propitious.
The greatneſſe of his paſſions. That he endured the unſpeakable wrath of God; O what a thing was this! that the Lord Ieſus could at once be able to bear all our ſinnes upon him, and the mighty wrath of God for them, and expiate all of them!
He did ſtand at the Bar, not to ſuffer and ſatisfie for one ſin only, nor for all the ſinnes of one man only, nor for ſome ſinnes of moſt men only, nor for all the ſinnes of all men in former ages; but for all the ſins of all that ſhall be ſaved, from the firſt man that lived, to the laſt man that ſhall dye. Yet though he had all their ſinnes to anſwer for, though he had a ſevere juſtice to deal with all, though he had a perfect law to fulfil, though four mighty enemies to conquer, Sin, World, Death, and Hell, yet he went through all, ſatisfied, ſuffered, conquered.
He is a perfect Saviour, the perfection of his ſaving conſiſts in three things.
Firſt in the aloneneſſe of it, whatſoever was required meritoriouſly to ſave men is in him alone, there is no other name beſide his, nor with his, but he alone is a Saviour, there is one mediator between God and man, the man Christ Jeſus, ſaid the Apoſtle, 1 Tim. 2. 5. There is no concurrence of any Angel, nor of the Prayers of any Saints departed, and glorified, nor yet in the inherent ſanctity in any man living nor yet of any workes before, or after grace, which comes in with Chriſt as a meritorious cauſe of our Salvation: But Jeſus Chriſt alone, is ſufficient, and effectual to ſave the ſinner: as the government is upon his ſhoulder, ſo is our Salvation. Thou canſt not come to an Angel, nor to a Saint, and ſay ſuch and ſuch ſinnes are the burden now upon my ſoul, do you by your righteouſneſſe eaſe me, ſuch and ſuch debts are upon my ſoul, do you ſatisfie for me: Thou canſt not come to God and ſay, truly Lord I have ſinned againſt thee, but here are ſo many floods of teares which I have ſhed, now for their ſakes waſh and pardon me; Here are ſo many prayers offered up unto thee, for their ſakes heare and harken, and forgive; here are ſo many charitable works by which I have clothed the naked, fed the hungry, relieved the poor, for their ſakes look upon me and accept of me.
It is very true, that theſe things are required of Chriſtians, and I ſhall hereafter ſhew unto you the neceſſity, uſe and efficacy of them; but if we ſpeak of the meritorious cauſe of Salvation, None but Christ, Chriſt alone.
In the fulneſſe of it: from whatſoever we need to be ſaved, from that he can ſave us, he is not a ſurety, who undertakes ſuch a number of our debts only, but he is an atonement for all ſins: ſinnes of nature, and ſinnes of life, ſins of ignorance, and ſins of knowledge, ſins before converſion, and ſins after converſion, yea he will deliver us (at length) from all the concomitancy and preſence of ſinne, and intirely from all temptations and all ſorrowes, and all diſeaſes, and all death: All theſe (in his time) will he put under our feet.
In the efficacy of it: Being God and man he ſuffered and dyed, and thereby wrought the works of our Salvation at once; he doth not dye every day to make our peace, but having once offered himſelf, that was ſo compleat, and acceptable, that it ſerves for ever. The repetition of things (in ſome cauſes) imports imperfection, for that which is ſtill in doing, is not perfectly done; as the Phyloſopher ſpeaks of things in motion, that whiles they are in motion they are imperfect, but when they attaine that end and forme for which they move, then they reſt; now Chriſt having once offered himſelfe for to ſave us, he roſe againe and ſate down at the right hand of his Father: he repeates his ſufferings no more. Heb. 10. 14. By once offering he hath perfected for ever them that are ſanctified, Heb. 9. 28. Chriſt was once offered to beare the ſinnes of many, and unto them that look for him ſhall he appeare the ſecond time without ſinne unto Salvation.
Thus, for the importance of the title Jeſus: the next title is,
SECT. II.
CHriſt, Meſſiah in the Old-Teſtament, and Chriſt in the New, of the ſame ſignification, Joh. 1. 41. We have found the Meſſiah which is by interpretation the Chriſt, and this is a ſweet word unto us, that Jeſus was Chriſt, that he, who was our Saviour, was anointed. The Lord hath anointed me to preach good tydings, Iſaiah 61. 1. And he was anointed with the Oyl of gladneſs, Pſal. 45. 7. will you give me leave to let you ſee much excellencies in this ſhort word? We do ſpeak much of Jeſus, and yet we are ignorant of the forme of his ſaving; and we heare much of Chriſt, but perhaps we underſtand not what force, what comfort, what happineſſe is couched therein; therefore I will unfold unto you, 1. What this anointing of our Saviour doth import. 2. Unto what he was anointed.
For the firſt, the anointing of him in whom we are to believe, doth ſignifie.
His ſingular and aſſured ordination to be our Mediator, and to performe the work of our redemption. When that the Prophet had poured the Oyl on the head of Jehu, they preſently blew the trumpet, and ſaid, Jehu is King: ſo when Zadock the Prieſt tooke a horne of Oyl out of the Tabernacle, and anointed Solomon, they blew the trumpet, and all the people ſaid, God ſave King Solomon 1 Kin. 1. 39. (as if he ſaid) this is the very perſon whō God hath appointed to rule over us. In like manner, becauſe the Son of God is made a Chriſt, becauſe he is anointed, we may infallibly conclude, that that perſon, who was God and man, was appointed, and ſingularly deſigned to be our Saviour and Redeemer; ſo that we may with Iohn, point at him, Behold the Lamb of God which taketh away the ſinnes of the world. And therefore it is ſaid that he was called, that he was ſealed, that he was ſent; it was the Act of the whole Trinity, to ſet the ſon apart, to become our Saviour: So now for Chriſt to be our Redeemer, is no fiction, but a reall thing; nor was it undertaken preſumptuouſly, without a calling, but by ordination and the inſtitution of God.
An abundant qualification (that is,) that perſon, the Son of God, being anointed or deſigned to be our Redeemer, was enabled with all the richneſſe of Grace, and fitneſſe of gifts, every way required to performe the work of our redemption; I have laid help (ſaid the Prophet, Pſal. 89. 19.) on one that is Mighty; ſo is it here, our Salvation is to be wrought by one who is enabled to compaſs and performe it.
Therefore we read of the pouring forth of the ſpirit on him, and Jer. 31. 34. Pſa. 45. 7. Act. 10. 38.that without meaſure, in a moſt eminent fulneſſe, even to an overflowing. There was no want of holineſſe which the Law could require, either for nature or actions, and no word of power to ſuffer or conquer. Yea, he was ſo adorned and beautified with abilities to ſave, that he did not only at once go through the hard task of our Redemption, but he ſtill diſtills vertue down by his Spirit, to ſave us more and more from our corruption, &c.
A ſweet and pleaſant acceptation both to God and man, look as the anointing Oyl which in the Law was reſerved and beſtowed by Gods appointment, was compounded of the moſt fragrant and exquiſite ſpices, to intimate the ſweet compoſition of Gifts and Graces, ſo when it was poured forth it did caſt abroad a moſt delightfull favour. In like manner doth the anointing of Chriſt imply, A moſt marvelous and gracious acceptation.
With God, and ſo his Sacrifice was a ſweet ſmelling odour, it was the Golden Altar with Incenſe, Rev. 8. 3. which went up to heaven, with a ſweet and delightfull well-pleaſingneſs.
With men: This is a faithful ſaying and worthy of all acceptation, that Ieſus Chriſt came into the world to ſave ſinners, Tim. 1. 1. How much is the Church (in the Canticles) affected with the ſavour of this precious ointment!
O how much more precious then gold, more delightful then all the rivers of Carnall pleaſures, is that Oyl of gladneſſe wherewith the Son of God was anointed: anointed to become the Saviour of my ſinful ſoul!
Solomon ſpeakes of Oyl which did give a cheerfull countenance, ſure I am, if there be any thing which can revive the heart of a drooping ſinner, which can cheare or quicken his ſpirits, which can put life into him, it is this, that God hath appointed his Son to dye for him and to ſave him.
SECT. III.
NOw for the ſecond queſtion, (viz) unto what was Chriſt anointed? For a ſatisfaction to this demand, we muſt know that thoſe who were anointed, by Gods command, were ſequeſtred to ſingular and ſpecial offices thereby, and there were three ſorts of perſons, who were to execute three ſorts of offices, who were anointed.
Firſt, the Prieſt, as we read of Aaron and the reſt of that order.
Secondly, The Prophet, as Eliſha by Elijah, 1 Kings 19. 16.
Thirdly, the King as David by Samuel, and Solomon, by Zadock.
Now Chriſt differs from all others, who were anointed, we read that ſome were anointed to be Kings, but not to be Prieſts nor Prophets; others were anointed to be Prieſts; but neither to be Prophets, nor Kings: others were anointed to be Prophets, but neither to be Kings, nor Prieſts.
Againe we read of ſome who were to be Kings, and Prieſts, as Melchiſedek, others to be Prophets, and Kings, as David, ſome to be Priests and Prophets, but not any one was anointed a King and a Prieſt and a Prophet conjunctively. Now here is the excellency and the eminence of Chriſts anointing, He was anointed to all thoſe three offices, not only to be a Prieſt, but alſo a Prophet, not onelyonly to be a Prophet, but alſo to be a King.
Had he been a Prieſt only, he might have offered ſacrifice, for our ſinful gilt. But who ſhould have then been the Prophet, to have opened the eyes of the blind, and to give the ignorant knowledge?
Had he been a Prieſt, to ſuffer and a Prophet, to inſtruct only, who ſhould then have been a King, to have aboliſhed the confuſions of the Heart, and Life, and to have ſubdued our ſinnes and ſo to lead captivity captive?
Nay that he might be a compleat Saviour and Mediator. He was anointed to be Prieſt Prophet and King. I will open ſomething in every one of theſe.
He was anointed, to be a Prieſt. Thou art a Prieſt for ever after the order of Melchiſedek, Pſal. 110. 4. ſo Heb. 3. 1. Jeſus Chriſt is called the Apoſtle and High Prieſt of our profeſſion ver. 2. He was faithful to him that appointed him, ſee Heb 4. 10. 7. 26. There are theſe things implyed in his anointing to be our Prieſt..
1. That he was deſigned perfectly to fulfil the Law of God for us. He was a ſatisfactory Prieſt, there was the ceremonial Law which he fulfilled by abrogation, and there was the Morall Law, which he fulfilled by obedience. Whatſoever the Law of God could require, either for the holineſſe of nature, or of life, that was to be found in Chriſt: And ſuch a high Prieſt became us, who is holy, harmeleſſe, undefiled, ſeperate from ſinners, &c. Heb. 7. 26. Hence is he often called the holy and juſt one, Act. 3. 14. and Chap. 4. 27, 30. and is ſaid to be without ſin. He had no ſinne at all of which he was perſonally gilty, but he was every way a righteous perſon and fulfilled all righteouſneſs.
I ſay fulfilled it, not for himſelf only, but for us; ſo that if you would now look for a righteouſneſſe which can every way ſatisfie, and which is every way punctually exact, and unblameable, you muſt look out of your ſelves, unto the righteouſneſſe of Chriſt as Paul did, Phil. 3. and therefore he ſaith, that Chriſt is the end of the Law for righteouſneſs unto every one that believeth, Rom. 10. 4.
To make expiation for ſinnes: He was an expiatory Prieſt. There was in the Law, ſacrifices offered by the Prieſt, of which ſome were Gratulatory, wherin God was praiſed; and others were Expiatory, wherein God was appeaſed; as in the oblations of the Lamb, &c. thus it ſtands with us. As we are creatures, we are bound to obey God; as rational and righteous creatures, we were bound to obey the Morall Law of God, and now as ſinful creatures, we are bound to anſwer the tranſgreſſions of that Law, by expoſing our perſons to the endurance of the great curſe of that Law, and the wrath of God: The Law is broken by us, Gods juſtice is wronged, his indignation moved, and our own gilt, like ſo many cords hold us faſt, and deliver us bound hand and foot to the vengeance and puniſhment of Gods pure and righteous juſtice.
Now ſuppoſe you ſaw a number of Malefactors going to execution, the Kings Son meets them, they are heavy, weeping and ſobbing becauſe death is approaching; Why? ſaith the Kings Son weep not, you have provoked my father, and have deſerved death, but fear you not, I will take a courſe to preſerve your lives: How ſo? Thus, I will lay down my own life for you, I will dye for you, to deliver you. It is even thus betwixt Chriſt and us, we all have ſinned, and by reaſon of ſinne are bound over to death, and hell, how now ſhall we eſcape? Thus, God did give his own Son, and he did take our ſins on him, and did dye and ſhed his blood to expiate our gilt and procure our pardon. Hence is he called a ſacrifice for ſin, and he is 2 Cor. 3. 1 Pet. 2. Eſay 53. Rom. 4.ſaid to be made ſin for us. And to beare our ſins in his own body on the tree, and that our iniquities was laid on him. and that the chaſtiſement of our peace was upon him, and to be delivered to death for our ſinnes and that Chriſt our Paſſeover was ſacrificed for us, 1 Cor. 5. 7. And obſerve the phraſe, Chriſt our Paſſeover, &c. You know that the Paſſeover had a Lamb, and the Lamb loſt his life and blood, and that blood was ſprinkled upon the doors of the Children of Iſrael, and the deſtroying Angel did paſs by the doors where it was ſprinkled, and their lives were preſerved, ſo it is here, we ſhould have been deſtroyed, but Jeſus Chriſt our Paſſeover was ſacrificed for us, (i. e.) he did poure out his own blood, which did anſwer for our gilt, and ſo preſerved our ſouls.
Now concerning his Prieſtly expiation of our ſinnes obſerve.
Firſt, the Prieſt, who did offer this expiatory ſacrifice.
Secondly, the ſacrifice it ſelf.
Thirdly, the Altar upon which it was offered.
Fourthly, The dignity and efficacy thereof.
The Prieſt, was Jeſus Chriſt, as God and man, as our Mediator, for that did belong to the Prieſt, who was to offer ſacrifice, to be a middle perſon: Aaron was to bear upon him the ſinnes of the people, and to offer for them; ſo Jeſus Chriſt, as God and man, was he who did offer up that ſacrifice, which did expiate our ſinnes, Heb. 5. 5. He that ſaid unto him, thou art my Sonne, to day have I begotten thee, verſ. 6. He ſaith alſo in another place, Thou art a Priest for ever after the order of Melchiſedeck.
The ſacrifice it ſelf, was Chriſt as conſiſting of ſoul and body: by reaſon of our ſins we had forfeited both our ſouls and bodyes to the curſe of the Law, and to the wrath of God: The arreſt and attachment was out againſt both, but now Jeſus Chriſt became our Prieſt and offered his ſoul and body, to quit and releaſe ours. Therefore it is ſaid, that he made his ſoul an offering for ſint, Iſai. 53. 10. And that his ſoul was exceeding ſorrowful, even to death, Mat. 26. 38. In it he felt the bitter anguiſh and wrath, which made him to ſweat, even drops of blood; And, as for his body, that was prepared for him to ſuffer for us; hence it is ſaid, that he bore our ſins on his own body on the tree, 1 Pet. 2. 24. It is very true, that the Godhead formally, was not the ſacrifice, that could neither ſuffer, nor be afflicted, only it did aid and aſſiſt the humane nature, which was offered up as a ſacrifice.
The Altar on which this ſacrifice was offered, which did expiate our ſins, was Chriſt as God; as the ſuffering did properly belong to the humane nature, ſo the efficacy of that ſuffering, did appertaine to the divine nature; had he been God only, he could not have ſuffered, had he been man only, he could not have merited: The Altar ſanctifieth the gift, not the gift the Altar; for here that which did make up the high efficacy of the ſacrifice, was the divine nature of Chriſt. That Jeſus Chriſt who was God and man did offer up himſelf as a ſacrifice for ſinnes, was more then if all the holy Angels and holy men in the world had ſuffered; there is now, by reaſon of the divine nature an infinite dignity to anſwer for all our ſins which elſe had ſtood uncancelled.
The efficacy of this ſacrifice, which is this, that he took away our ſins, blotted out the hand writing, nailed them to his croſs, buried them in his grave.
Heb. 9. 28. Chriſt was once offered to bear the ſins of many, 10, 11. Every High Prieſt ſtandeth daily miniſtring and offering often-times the ſame ſacrifice which can never take away ſins. 12. But this man after he had offered one ſacrifice for ſins, for ever ſate down on the right hand of God.
He did by his ſacrifice take away all the gilt of ſin, and all the ſatisfactory puniſhment, for all this was charged upon him as our Mediator, our Prieſt, and our ſurety, yea and he made a perfect reconciliation betwixt his father and us, and therefore as our Prieſt he is our propitiation, 1 Joh. 2. 1. and our reconciliator and peace, Eph. 2. 14. and our atonement, Romanes 5. 11.
So that to give the ſumme of all this, Jeſus Christ was anointed, that is, deſigned by God the Father to be our Prieſt, (i. e.) to offer up himſelf, as a perfect ſatisfaction to divine Juſtice, for the remiſſion of all our ſins, and puniſhments, and this he did perfectly performe for us, and this was accepted of God for us.
I ſay for us, he was made ſin for us, that we might be made the righteouſneſs of God in him; and who is made righteouſnes, redemption, and ſanctification, and wiſdome to us, and that of God, whatſoever he did, or ſuffered from his Father, it was as our ſurety, in our ſtead, and ſo it is reputed.
A third part of his Prieſtly office is this, that he doth make interceſſion, Iſa. 53. 12. He bare the ſinnes of many, and made interceſſion for the tranſgreſſors, ſo Rom. 8. 34. It is Chriſt that dyed, or rather that is riſen againe, and is even at the right hand of God who alſo maketh interceſſion for us. And therefore he is called our advocate, 1 Joh. 2. 1. and is ſaid to appear for us, Heb. 9. 24. He is as it were the Deputy, or rather our Attorney, to Negotiate for us, with the Father.
There is a two fold interceſſion, one by way of duty, another by way of merit, one of charity, another of dignity, When I pray for any man in diſtreſſe, I am ſaid to be an interceſſor, to deal for him with God, as a matter of my duty, and out of a charitable reſpect; But Chriſt he only interceeds meritoriouſly, and by way of dignity. His interceſſion, as I conceive, intimates three things.
The exhibition of his perſon before the Father, as our Surety, our Redeemer, our Mediator, I am he, and I am here to anſwer.
This exhibition of his glorious merits: for he doth not nakedly appeare, who appeares as an interceſſor, but he muſt actively appeare, and ſo doth Chriſt. He went up to heaven with the price of his blood, with the ranſome which he purchaſed, with the righteouſneſſe, and ſatisfaction made with the merits of his oblation and ſacrifice, and there he preſents them continually before his father, as if Chriſt ſhould ſtill ſay, Father I am he that dyed for to get pardon, to get favour, to get grace, and to get ſuch or ſuch good things, this is the blood that I ſhed, the price that I paid, to ſatisfie thy juſtice, to fulfil thy Law, to remit theſe ſins, to confer theſe graces, &c.
The ingratiating us with the Father: which he doth by the continuall application of his own merits; when ſin gets up to accuſe our perſons, and our prayers, then Chriſt ſhews himſelf our interceſſor by putting aſide the force of the bill of complaint, and anſwers for our perſons, and for our ſervices.
True O Father! this man hath ſinned thus againſt thee, but I am his ſurety, to ſatisfie for theſe his ſinnes, and I did ſhed my blood for them, therefore now look not on him, but on me, and for my ſake, accept of him and be propitious to him.
So for infirmities, true O Father! his imperfections in duty are many, but I am to beare the iniquity of the holy offerings: and my righteouſneſſe is perfect, and that I preſent unto thee for him; now notwithſtanding his weakneſſes, for my merits, accept of his perſon, grant him his requeſt, do him good. Thus Chriſt is the Angel, who offered up the prayers of the Saints with incenſe, Rev. 8. 3, 4. Nay, Father accept and incline thine eares, I have deſerved acceptance, and audience, &c.
SECT. IV.
SEcondly, Christ was anointed to be a Prophet, ſo Deut. 18. 18. I will raiſe you up a Prophet from among their brethren, the which is expreſly interpreted to be Chriſt, by Peter, in Act. 3. 20, 22. Therefore Chriſt is called Counſellor, Iſa. 9. 6. one who doth adviſe, and direct his Church; and the Doctor or Teacher, Mat. 23. 8. and the Apoſtle of our profeſſion, Heb. 3. 1. and the faithfull witneſſe, Rev. 1. 5. And a witneſs to the people, Iſa. 55. 4. A Leader and a Commander, yea, he is called the Light of his Church, Iſai. 61. 1. And the light of the world, Luke 2. 32. (that is) it is he who did reveal to the world, the true Doctrine of eternal life, and the Angel of the Covenant, Mal. 3. 1. and the Biſhop of our ſouls, 1 Pet. 2. 25. and the wiſdome of God, 1 Cor. 1. 24.
The anointing of Chriſt to be a Prophet implyes,
That he was to reveale the will of his Father, and the wayes of life, Joh. 15. 15 All things that I have heard of my father, have I made known unto you: So Heb. 1. 2. In theſe last dayes he hath ſpoken to us by his Son, Joh. 6. 68. Maſter, to whom ſhould we go, thou haſt the words of eternall life? ſee Iſaiah 61. 2. Matthew 11. 27.
There is no perſon, who muſt dare to preſcribe any other doctrine, but ſuch as Chriſt hath delivered. He may not coine new Articles of faith nor of obedience; Chriſt is appointed to be the Prophet of his Church, (that is) to deliver unto them, all ſuch truths from his father, which ſhall and do concerne their everlaſting ſalvation.
That he is to make us know effectually the things which he doth reveale in his Word. There is no Prophet able to convey his doctrine beyond the eare, though it be as true, as truth it ſelf; and as good, as goodneſſe it ſelf; we cannot make men to underſtand it, nor to believe it, nor to yield unto it; but Chriſt is that Prophet, whoſe Chair is in heaven, and whoſe ſpeaking can yet pierce into the hearts of men: He can make us to know wiſdome, he can teach our reines, and truth in the inward parts, there can he write his Law in our hearts; though the minde be as dark as darkneſſe it ſelf, yet he can make the light of knowledge to ariſe in the thickeſt darkneſſe of the minde, though the judgment be corrupt, and full of errors, yet Chriſt can erect a throne of truth, and direct us into the pathes of righteouſneſſe; though the heart be dull, yet his words are as fire to quicken that heart; though it be as hard as the rock, yet his word can be as the hammer to break that ſtony heart: His teaching can ſoften the moſt unflexible adamant, he is able to convince, and bend, and alter, and bow it; the very dead ſhall heare his voice, and live. So that if any perſon doth need any directions, any enablement for heaven, or the way thither, he muſt know that Chriſt is the Prophet anointed; whatſoever belongs to an heavenly inſtructing, and to an heavenly drawing, and obeying, that is to be found in Chriſt, and had from him who is anointed a Prophet (that is) deſigned to teach the Church, and furniſheth with all the treaſures of wiſdome, and knowledge, and ability, &c.
SECT. V.
LAſtly, Chriſt was anointed to be a King; therefore Pſal. 2. 2. he is called Gods anointed; and ver. 6. the King whom he Pſal. 2. 2.did ſet upon his holy hill of Sion. The King of Kings, Rev. 19. 16. He ſhall reigne over the houſe of Jacob, Luk. 1. 33. ſo Mat. 28. 18. All power is given to me in heaven and in earth. He hath the Scepter of Royalty, and the Rod of authority, and the ſword of power, and the throne of judgement, and the Laws of his lips, and the keys of life and death.
Now this regal office of his, to which he was anointed, imports many things.
Firſt, that he is to beare rule over all the Nations; and indeed his natural kingdome reacheth over all the world, from the higheſt Angel to the loweſt Devil.
Secondly, that he is to Governe and rule the Church, which he hath purchaſed with his blood; The Government is upon his ſhoulders; Iſai. 9. 6. And therefore he is called the Law-giver, Jam. 4. 12. and all judgment is committed to his hand, Joh. 5. 22, 27. to this end you have the rod of his Scepter his holy and righteous Laws, and his mighty and bleſſed Spirit, to give force unto them, even into our hearts, and there to bring every thought into captivity to the obedience of Chriſt.
Thirdly, that he is to maintaine and uphold his Church, therefore he is ſaid to Gird his ſword upon his th…gh, Pſal 45. 3. and to ride upon a horſe with his garment dipped in blood and armed, as if he were ready to fight. He is the mighty redeemer of his ſervants, againſt all who intrench upon their peace and ſafety; and he ſtrikes downe Paul to the earth for perſecuting him.
It belongs to the King to be the defence of his ſubjects, ſo here, God hath appointed all the Protections, and ſafeties, and deliverances of the Church to be in Chriſt.
Fourthly, he is to conquer all his and our enemies; God hath given Chriſt a Kingdome, but it is ſuch as he muſt fight for; Not a Subject which he hath, which comes in unto him, but by conqueſt; If we be in our own hands, peccatum Hoſtiseſt, quamdiu eſt, ſaid Saint Auguſtine, and if we be in Satans hands, we are in that enemies hands.
More plainely, there are theſe enemies of Chriſt and his Church which he is to conquer for himſelfe and them.
Firſt hell, and we read that he hath ſpoiled principalities and powers, and made a ſhew of them openly, and triumphed over them, Col. 2. 15.
Secondly death, 1 Cor. 15. 54. Death is ſwallowed up in victory, 55. O death where is thy ſting, O grave where is thy victory, &c. 56, 57. But thanks be to God which giveth us the victory through our Lord Jeſus Chriſt.
Thirdly ſin, and this is, Chriſt alſo to conquer; he is to caſt down all the ſtrong holds of luſts, and all imaginations, and to captivate the whole man; He is to ſubdue our iniquities for us, and not to ſuffer ſin to have dominion over us.
Fourthly, Wicked men, he will ſtick his arrowes in the breſts of Princes, and in the hearts of the mighty, and terrible; he is to bruiſe the Nations with a rod of Iron, and to daſh them in pieces like a potters veſſell: He will execute judgment upon all of them, and caſt them all to the duſt, who roſe up againſt his perſon, or Government, or people. He will ſet his people at reſt from them that riſe againſt them, and will make his enemies his foot-ſtool.