Exposition of the Apostles Creed, Part 2 · Sermons 12, 13

Exposition of the Apostles Creed · Part 2 · Sermons 12, 13

p. 153The Person, Natures, and Offices of Christ.

Matth. 16.15, 16.

But whom say you that I am?

And Simon Peter answered and said, Thou art Christ the Sonne of the living God.

THere was a three-fold error and mistake about our Saviour; the first was the time of his coming; the second was about his condition in which he was to come; The third concerning his person when he was come.

1. About the time the obstinate Jew yet errs grossely, for they deny that the Messiah is yet come,Gen. 49.10.Gen 49:10 though they have seene the Scepter departed from Judah; though they have read all the Prophecies fulfilled in him; though they feele his blood upon them and their children,2 Cor. 3.15.2 Cor 3:15 which descends four times a year constantly, as the late converted Jew hath discovered to us; though their Genealogies be lost, their Temple and City razed, and themselves dispersed to the four winds, yet there is a vaile over their hearts, another they look for, and will not be taught, that our Christ was the Messiah, who was sent in the fulnesse of time to save the world.

2. And that which then did, and yet doth animate them in their error, is, the low estate, and meane condition in which Christ came. For they expected a great Prince for their Messiah, a temporal and worldly King;Isa. 53.Isa 53 quite contrary to that which the Prophets, especially I say hath left written of him. And to this day they continue in this error; for they give it out, that their Messiah shall be a mighty warriour; restore the Kingdome of David to its, wonted dignity; build their Sanctuary and City; and gather all the dispersed Jews to Jerusalem.

3. Both these mistakes are great, but the greatest was error personae, the mistake about his person when he was come. About which that there be no more mistakes, our Saviour proposeth to his Disciples two questions.

One at verse 13. Whom do men say that I the Sonne ef man am? Verse 13.He confesseth himself to be the Sonne of man, and closely intimates, that this was it that gave the cause of offence; because they beheld him in a low degree,Isa. 53.2, 3.Isa 53:2Isa 53:3 therefore they took occasion to esteeme him as an object and contemptible person. Gladly therfore he would know of his Disciples what opinion the world had of him.

To which question they return this answer,Verse 14. that men were not of one opinion, divided they were, and some said this, and some said that; some said that he was John the Baptist newly risen from the dead; some Eliah, whom the Jewes expected; some Jeremiah; or if none of these,Montacat. Analect. Exc. 3. sect. 1. yet at least one of the old Prophets. And I little doubt, but that this their conjecture took its rise from that Pharisaical phancy then current, that the souls of good men passed into other good mens bodies, and therefore possible it was, that Christs body might be animated by the soul either of John, Elias, or Jeremiah.

p. 154Though this their judgement were erroneous, yet 'tis an argument that the people yet had an honourable esteeme of him. For we hear no news here of any of the wonted blasphemies of the Pharisees thrown in his face;Matth. 11.19. John 8.48.Matt 11:19John 8:48 Not that he is a wine-bibber, a friend of Publicans and sinners; not that he is a Samaritan, and hath a Devil. Though they err'd foully; yet it was with an honest minde, their thoughts were honourable, though low, and imperfect; therefore he turns to his Disciples, and would needs know their judgement of him.

But whom say you that I am? As if he had said, the former conjectures are all false, be it that by them they shew some love and good will to me, yet I am nor one, nor t'other. You now are my Disciples, have been thus long with me, seen my miracles, heard my words, publiquely, privately you have conversed with me; Quid vos tandem? What say you to this question? which was no sooner propos'd, but Peter steps forth, & prae omnibus, & pro omnibus, for all, and before all makes this Confession, Thou art the Christ, the Son of the living God. This is the occasion and coherence of these words, out of which I propose to your consideration

1. The Question, which is Emphatical; for there is one Emphasis in foreign, the Adversative particle, another in foreign, the Pronoune. But you. A difference there ought to be betwixt you and other men; betwixt the judgement of you my Disciples, and that of common people.

2. The answer by way of Confession, which is Emphatical also, for every word hath his Article. Thou art. Thou, and no other besides thee, art, not a Christ, but foreign, The Christ; not foreign, a Son at large, but foreign, ille filius, that Son, not of any reputed Nominal God, but the Son foreign, of that living God. A man would think that it had not been Saint James, according to the Tradition, that had fram'd that Article of the Creed, I beleeve in Jesus Christ his only Son our Lord (which gave me occasion to choose this Verse) but Saint Peter, Prov. 27.19.Prov 27:19since face doth not more answer in water to face, than this his Confession is answerable to that Article, and that Article to this Confession, as will farther appear by the farther examination of it.

2. But whom say you that I am?

But first a word of the question, which is here proposed to the Disciples, not to the people. In doubts and difficulties that arise in matters of faith, we are not to seek for resolutions from ordinary men, but apply our selves to such as Christ hath taken nearer to him, and enquire of them. This man saith this, and th'other man saith that, But what say you? Of the Lawyer we will enquire about our estate, and consult we will with the Physitian about our health, and must the Divine be laid aside only, when a Quaere ariseth in his profession? Had this doubt here been moved to any of the people, 'tis evident what the answer had been; honest perhaps, and according to their knowledge, but yet far short of the Truth.

God hath ordained a higher Keeper of Divine Mysteries. The Priests lips, saith he shall preserve knowledge,Mal. 2.7. Hagg. 2.11. 1 Kings 7.29. Greg.Mal 2:7Hag 2:111 Kgs 7:29 preserve it and have it ready in store; and then follows the peoples duty, and thou shalt enquire the Law at his mouth. In the Bases of the Temple there were Lions, Oxen, and Cherubins, of which a Father makes this Moral, those whom God has taken near to him, are the Bases of the Church, and endued they must be with the valour of Lions, the pains and patience of the Oxe,Exod. 28.30.Exod 28:30 and with the knowledge of a Cherub. Carry they must about them what the High Priest did in the Breastplate, Ʋrim and Thummim, Hieron. in Mal. 2.Mal 2which Hieron expounds Doctrina & Veritas, Doctrine and Truth; There it is called the Breastplate of judgement; now no man in office receives p. 155power of Judicature for himself, but for the benefit of another. Doctrine is necessary that he judge wisely; and truth is requisite that he resolve honestly; but both these are of no farther use than to informe himself, if no man refer himself to his judgement. Remember then, it is not arbitrary in you, left to your choice whether you will ask or no, but a duty. His lips shall preserve; Thou shalt enquire. As he must be able by sound doctrine, both to exhort and to convince the gain-sayers:Tit. 1.9. 1 Cor. 14.16.Titus 1:91 Cor 14:16 so must he (whom Saint Paul calls foreign, in opposition to him, the unlearned) make use of his ab…lities to be exhorted, and for the conviction of gain-sayers.

Be it, that the malignant can spy moats in their eyes,Mat. 7.3, 4. Mat. 23.2.Matt 7:3Matt 7:4Matt 23:2 which want of charity often swells into beams; yet as Christ told the Jewes, The Scribes and Pharisees sit in Moses seat, and therefore whatsoever they bid you observe, that observe and do. These are now set, not upon Moses seat, but upon Christs; He by them teacheth you what you are to believe, what you are to do.Mat. 28.20.Matt 28:20 'Tis his providence that these Pastors and Doctors shall not be wanting to the end of the World, by the light in whose eyes you may be kept from darkness; by whose truth from errour. Especially in those truths which are absolutely necessary to salvation; Among which there is none of so great weight, as that upon which the question was here moved by Christ, and thus resolved by Saint Peter,

foreign.

Thou art the Christ, the Son of the living God.

A short, but a full confession; in few words comprehending the whole Gospel of Christ, as well concerning his Natures, as his Offices.Melanct. Marlorat. Beza. Aretius.

1. His Natures; that of God, that of man.

1. Of man. Thou the Sonne of Mary art Christ, anointed; therefore a man.

2. Of God. For thou art, foreign, the Sonne of the living God; therefore more than man.

2. His Offices; in that he was foreign, that Messiah that anointed, that was to come into the world; who was to be the Mediatour to Reconcile God to Man: To be the Redeemer and Saviour of His People.

Two points then out of these words naturally offer themselves to be discussed. 1. His Person. 2. His Offices; of which in their order. And first,

1. Of the Person. Thou art the Sonne of the living God.

Without question, great is the mystery of godliness;1 Tim. 3.16.1 Tim 3:16 a mystery in many respects, but in this most mysterious, that God should be made manifest in the flesh. The Angels were astonished at it, foreign, stoop down,1 Pet. 1.12.1 Pet 1:12 as desirous to look into it; and Gabriel that was sent to reveale it, shadows it out to us in an obscure word, The Holy Ghost shall come upon thee, Luke 1.35.Luke 1:35and the power of the Most High shall over-shadow thee; therefore that holy One which shall be borne of thee, shall be call'd the Son of God. Bern. Serm. 1. in Epiph.But faith Lynceos habet oculos, hath a quick eye; for Peter though he beheld Christ with his bodily eyes in the forme of a servant as the Sonne of man, yet with his Spiritual eye of faith he pierced the vaile, and perceiv'd, and confess'd that he was more than man, even the Son of the living God.

The meaning of which words is this, That Jesus Christ is not only a man, nor took his beginning when he was borne of the Virgin Mary, but that he p. 156was the Eternal Son of God,Hook. Eccl. pol. lib. 5. Sect. 42. that he was true God as the Father is, and hath the same nature, essence, will and power with him. Neither can the confession of Peter admit of a lower interpretation, as it is proved by Zanchy by many strong Arguments; of which this is the Sum.

Zanch. de tribus Elohim. l. 5. c. 4.1. By the addition of the Article, ὁ. Ille filius Dei, That, that Son of God by which he separates, and distinguisheth him from all of his Sons; They Sons by Grace, but Thou that his Son by Nature.

2. Because upon this confession our Saviour pronounceth Peter blessed, Blessed art thou Peter. Verse 17.For could the confession of him to have been the Son of God, as other men were, have made Peter a blessed man? Necessary then it was, that Peter by this his confession, must acknowledge him more than another man, or else no Blessedness could have been annexed to it.

3. The reason by our Saviour here added confirms it, For flesh and blood hath not revealed this unto thee. Verse 17.A Revelation it was from Christs Father in Heaven, and such there needed none, to testifie him to be such a Sonne as God had many, adorned with excellent and extraordinary gifts and graces. For these had been a sufficient witness.

Ver. 18, 19.4. Christ promiseth to Peter, 1. Constancy in his profession. 2. That he would build his Church upon this Rock, that is, hat faith which Peer had confessed. 3. That the gates of Hell should never prevaile against it. 4. He gives him the keyes of the Kingdome of Heaven, power to binde and loose. And who can do all this but God only? He alone can give perseverance, he alone can build the Church, he alone can conquer the Gates of Hell; at his girdle the keys of the Kingdome of Heaven hang, and he alone can give power to remit or retain sinnes. Since therefore our Saviour assumes to himself that power which belongs to God, and gives to Peter for this confession, that which God alone could bestow: it cannot be thought, but P…ter by his confession, Thou art that Christ the Sonne of the living God, intended more than that he was one of those Sonnes whom God adopted or sanctified with grace; but that he acknowledg'd him to be his only Sonne borne of God by Nature; and therefore true God with the Father from everlasting.

A Truth, which because the Arrians long since opposed, therefore the 318.Nicene Creed. Bishops assembled at Nice, expounded in larger terms, viz. I believe in one Lord Jesus Christ, the only begotten Son of God, begotten of his Father before all worlds, God of God, light of light, very God of very God, begotten, not made, being foreign, of one substance with the Father: And Athanasius againe, God of the substance of the Father, perfect God, aequal to the Father, as touching his God-head. What the Apostles had first delivered, that those pious Bishops explained, and Athanasius Athanasiusdefended, which was no other than Peters confession in this place,Creed. Thou art the S n of the living God. And that this his Testimony was true, we have so… it the Word of God, Psalm 2.7.Psal. 2.7.Ps 2:7 Thou art my Sonne, this day have I begotten thee. Mat. 3.17. Rom. 1.4.Matt 3:17Rom 1:4The voice of God at Jordan, at Tabor, This is my beloved Son; and a Declaration of it by his Resurrection from the dead; besides other infinite Testimonies in the Gospels and Epistles, which for brevity I forbeare.

But what Son, perhaps you will ask, is he? Let David be heard to speak, and he will tell you, that he is his begotten Son; Saint John, that he is his only begoten Son, John 1.14. 1 John 5.20. Rom. 8.32. Heb. 1.6.John 1:141 John 5:20Rom 8:32Heb 1:6his true Son; Saint Paul, that he is his own Son, his first borne; having to this purpose in the verse before, alledged that place of the Psalme, Thou art my Sonne, this day have I begotten thee. Some Sonnes of God there are who are not begotten, but come in some other p. 157way. Sonnes of love, Sonnes of age, Sonnes of Regeneration, Sonnes of Adoption. Sonnes at large they are, but not begotten any one of them all. This word then Begotten, is a distinguishing terme; and makes Christ to be so Gods Son, as is no other. They their way, he his. They by grace and favour, he by nature and essence, his sole, natural, singular Sonne, of the same substance that he is. Co-essential, Co-equal, Co-eternal with Him.

1. C…-essential; for he is his begotten Son; and ever the thing begotten is of the same essence and substance with that which begets it; for which we have his own words, I and the Father are one. Ʋnum, not Unus. Not one in will, but in Nature.John 10 30.John 10:30

2. Co-equal. For neither person is greater or lesser than other. The Apostle teacheth it plainly,Phil. 2.6.Phil 2:6 He thought it no Robbery to be equal with God.

3. Co-eternal. If the Father from everlasting, then the Son also from everlasting, because God as a Father cannot be conceived but to have a Son. Thus it is extant in the Prophet, Out of thee shall come a Prince, Micah 5.2.Mic 5:2whose going forth hath been from old, from everlasting. In the creature there is a priority both of order and time; for in both these, that which is doth beget, is before that which is begotten. But in the generation of the second Person of the Trinity, there is a priority only of order flowing from the Relation, and not of Time; for in Time they are both equal, neither being afore nor after other.

But this whole point is fully delivered by the Apostle, God, saith he,Heb. 1.2, 3.Heb 1:2Heb 1:3 hath spoken by his Son, who was the brightness of his glory, and the engraved image of his person. I shall give light to this place in the very words of a pious and Learned Bishop; and I glory to borrow my light from one of the clearest Lamps that ever this Church had. Christs Divine Nature hath no lesse than these three words to expresse it, Sonne, Brightness, Bish. Andrews Serm. 7. of the Nativit.Character.

1. In sonne there is a true Identity of Nature, upon it is grounded foreign, being of one substance, even as a Son is with the Father.

2. But the Son comes after the Father in time, and that a good time: Amends is made for that in the next terme Brightnesse. For it is not to be imagined that there ever was, or could be a light body, but in the same instant there must streame from it a brightness. Upon this term then is grounded Co-eternal.

3. But then there is some inequality between the light body it self, and the beame or brightness of it: The beame not full out so cleare. This is the imperfection in the terme Brightness. But that is supplyed by the next terme Character. For that is ever equal; neither greater, nor lesser, than the type or stamp that made it. And upon this is grounded Co-equal. Agreeable to these three, we believe of Christ, that he is consubstantial as the Son; co-eternal as is the Brightness; co-equal as the Character: against the new heads of the old Hydra, sprung up in our dayes. Thus far that Oracle of Learning and Piety.

Hitherto I have demonstrated out of the Scriptures the truth of Peters confession, so that no more needs be said. Yet that I may stop the mouths of too too many impudent men, that at this day bark against this Article of our Creed, Ex sup…rabundanti over and above,Vid. Bellar. lib. 1. de Christo. c. 8. I shall add these following reasons.

1. The properties of the God-head are ascribed to him. For he knew mens thoughts. He was eternal, Yesterday, to day, and the same for ever. Luke 6.8. Heb. 13.8. John 5.19.Luke 6:8Heb 13:8John 5:19He is present in all places. I am with you to the end of the world. He is Omnipotent; p. 158Whatsoever the Father doth, that doth the Son also. All which attributed to him, evince that he is God.

2. The works of the Deity are attributed to him. Creation, Ill…mination, Sanctification, Heb. 1.2. John 1.9.Heb 12 John 1:9Eph. 5.26. Remission of sinne, Mat. 9.6. Justification, Rom. 3.24, 25. That I name not the many miracles done in his Name.

3. Divine worship is to be given to him; For God hath given him a Name above every Name, Psal. 2 12. Heb. 1.6. Phil. 2 9, 10. John 5.23.Ps 2:12Heb 1:6Phil 2:9Phil 2:10John 5:23that at the Name of Jesus every knee should Bow.

4. Lastly, As others attributed, so he himself did assume and justifie this Name, when in the Gospel of Saint John, a Gospel written on purpose to confirm his Deity,John 5.18. John 19.7, 8. Mat. 26.65.John 5:18John 19:7John 19:8Matt 26:65 he gave a resolute and plaine Testimony, that God was his Father. For this they, the Jews, sought to kill him, for this they accused him before Pilate; at that accusation Pilate was the more afraid; And the high Priest rent his cloaths, saying, He had spoken blasphemy. Had he meant, or they understood no more, but that he was the Son of God in that sort that other men or Angels were, they never would have been so highly offended at him; Where had been the blasphemy? The accusers malice then, and the Judges fear, argue that they understood his words, as indeed he spoke them, and meant them, that he was Gods Son, not foreign, but foreign, not by excellency or prerogative, but substantially his Son. The Son of God, and consequently God.

An honour of which God hath been so jealous, that never any usurp'd it, but well paid for their pride and ambition. The devil would needs mount into Gods seat, But how art thou faln, O Lucifer the son of the morning? how reserved in chaines of darknesse to the judgement of the last day? Isa. 14.12. Jude ver. 6.Isa 14:12What should I tell you of Herod, Alexander, C. Caligula, Domitian? &c. who because they would be Gods, dyed not like men, but before their time, either by a bloody or nasty death. So true is that Observation of the Muses chief Priest, which there is to be read at large

Virgil. Aen. 6. Vers. 580.Hic genus antiquum terrae, Titania pubes,

Fulmine dejecti fundo volvuntur in imo, &c.

The bold Gyants, Oetus, Ephialtus, Salmoneus, with the rest of the rabble all in Hell, in the bottome of Hell, quod divum sibi posceba… honorem, because they would be Gods. And doubtless, had Christ been but a meer man, and not true God, as he avouch'd, the same hand of God would have been upon him, and overtook him, that overtook others.

He suffer'd indeed, and was crucified; but even then he most triumphed; when he dyed he was honoured. He dyed with power, Nature was strong; he might have liv'd,Luke 23.46, 44, 45. Mat. 27.51, 52.Luke 23:46Luke 23:44Luke 23:45Matt 27:51Matt 27:52 but he yields in the midst of his strength, gives up the ghost, and dyes, that he might shew himself to be Lord of Life and Death: Quis tam facilè quando vult moritur? who can so easily dye at his own pleasure? Like a God he causeth the Sun to detain his light, the earth to tremble and totter, the Rocks to split, the Temple to rend, the graves to open, the dead to arise; and notwithstanding his opprobrious death, extorted this confession from the mouth of the Centurion, and they that were with him, out of great fear,Mat. 27.54.Matt 27:54 Truly, this was the Son of God.

What should I tell you how he made his greatest enemies feel the power of his Godhead? Herod that derided him, Pilate that condemned him, Caiaphas that would suffer him to be spet on and buffeted for th…s blasphemy,Joseph. lib. 8. c. 9. Antiq. Judaic. Euseb. Eutrop. lib. 7 as he call'd it, Judas that sold and betrayed him, and the whole Nation of the Jews that crucified him, have dearly paid for the denial of this Truth. Not one of these escaped the power of his arme. Wherefore since God, that p. 159cannot abide that his glory should be given to another, Isa. 42.8.Isa 42:8hath so exemplarily revenged himself upon the usurpers of this title; and yet notwithstanding the assumption of this Name, hath highly exalted him, and by infallible signs and wonders approved him to be his Son;Phil. 2.9. Acts 1.3.Phil 2:9Acts 1:3 it is necessary we confess that that testimony which Christ gave of himself, be infallibly true, and without all question received by us. The High Priest sa…d,Mat. 26.63, 64Matt 26:63Matt 26:64 I adjure thee by the living God that thou tell us whether thou be the Christ, the Son of God? Jesus saith to him, Thou hast said.

Since the extirpation of these Miscreants, there be that would have made him a creature; but the Ring-leaders have not escaped the hand of God.Sozomen. Socrat. Theodor. Ruff. lib. 2. c. 3. Jornandes. Niceph. lib. 14. cap. 36. Arrius voided his Guts on a Publick House of Office. Valence the Arrian Emperour, was shamefully put to flight by the Goths, pursued and burned in a little house set a fire by them, to which he fled. Nestorius was banished, tormented with a strange disease; the worms did gnaw asunder his blasphemous tongue, and at length the earth opened her mouth, and swallow him up. Servetus perished, raving in the fire. Valentinus Gentilis, ended miserably at Berne. Lisman broke his neck into a Well. Francis David dyed mad. Hacket and his two Disciples, Coppinger and Arthrington had the reward they deserved. And so let thine enemies perish O Lord, such an end attend on those who think,August. ad unici patris gloriam se non posse nisi per unici filii contumeliam pervenire; that they cannot honour the Father enough, but by dishonouring his only Son.

2. Having proceeded thus far, and proved that Christ is God, it remains now to shew that he was man also: Had it been otherwise,Gen. 3.15. & 22.18. Matth. 1.1. Gal. 3.4.Gen 3:15Gen 22:18Matt 1:1Gal 3:4 how could he have been the seed of the woman, the seed of Abraham, the son of David? or as Saint Paul hath it, made of a woman; made ex, and ex alwayes shews the material cause out of which any thing is made.

The Word was made flesh; made it was,Tertull. Iren. Epiph. Epiph. Tertull. and so no phantasme or shadow of a body, as the Gnosticks held. Made of the Virgin, and then not of a Starry substance or an Airy, as Apelles; nor yet a spiritual body, as Valentinus. Made flesh the Word was, but how made? not by conversion, as if the Word had been turned into flesh, as Cerinthus dreamed: Nor by a loving conjunction, as two friends being made one, so as they continue two persons still, as Nestorius thought: Nor yet by composition, and so a third thing produced of both, as Eutiches imagined; but made he was, by taking the seed of Abraham; but of this Point I shall speak more fully in a fitter place.

Into the Godhead then was the Manhood taken, and both together make one Person, yet so, that the Natures are preserved without confusion, and the Person entire without division; foreign; truly, perfectly, without separation of Persons, without commixtion of Natures, he was God and man, as the Old Councils declared against the Hereticks of those times; truly against the School of the Gnosticks, and the Manichees; perfectly against Apelles, Ebion, and Cerinthus, &c. indivisibly against the Nestorians, and yet distinctly against Eutiches and his followers.

Christ then, that did really subsist before in the Nature of God, took the seed of our Nature, which had no personal subsistence before, and joyned it to his Deity, that so being united to his Person, it might have the same subsistence which he had. The Person then of the Son of God being made man, did not acquire any new subsistence, but changed only the manner of it. He that from all eternity did subsist only in the Nature of God, assumed the nature of man, Col. 2.9.Col 2:9and dwells in our flesh bodily, that is personally; not only by efficacy and assistance, but by an hypostatical union; so that foreign, the word assuming and inhabiting, and the Nature assumed, in which the word dwells, make but one person, which is not foreign, a man only strengthned and sanctified p. 160by the Holy Ghost; but truly foreign, God and man.

This we usually call the grace of union, and the personal subsistence of these two natures are explained to us under many Similes,Bellar. de Incar. lib. 3. cap. 8. all which yet are far short of the truth of this mystery, as Bellarmine shews, as of the soul and body that make but one man; of a fiery Sword, or glowing Iron, in wh…ch are the properties of Fire and Iron, and yet but one Subject; of a man in whom there be two accidental forms, as the Art of Physick, and Skill of Law, and yet the man but one man; of a Stock and a Graft, which is of another kind, and yet both make but one Tree; These give some light, and thus much only, that as two things of different kinds may meet, and denominate one subject; so the Natures of God and Man did meet, and make but one Christ.

Now from this union of our Nature to the Person of the Son of God, there ariseth to us these priviledges or benefits.

1. The first is, the Exaltation of our Nature even above all creatures whatsoever, not the Angels themselves excepted, in that now it hath its subsistence in the second Person of the Trinity.

2. The second is, that which Divines call the communication of properties; but this must be taken with a grain of salt, for here was no real donation by which one Nature might use the properties of the other; for whatsoever was proper to the Deity,Hook. lib. 5. Sect. 54. was not communicated to the Humanity; and whatsoever was natural to the Manhood, the Deity was not capable of. This then is that we affirme, that the properties which really and essentially belong to either Nature, are attributed to the whole Person. 'Tis proper unto God to be immutable, impassible, immortal; yet because God dwelt in our flesh, we may say, that he that was God, was born of the Virgin Mary; God suffered, God dyed for us, because the Person in which the Godhead dwelt, was born, and dyed. Again, we may truly say that man is Omnipotent, Eternal, Omniscious, because that Person to whom we attribute these properties of the Deity, had the Nature of God as well as the Nature of man in him; so that all the actions and passions of Christ are to be referred properly unto his person, and the Predications to be understood of his Person, as the true subject in which they do exist, though some of them must be referred to one Nature, some to the other, as the principle and cause from which they flow. The Rule in Logick is true, and of excellent use in this Point: Quod est partis, qua pars, id etiam totius est secundum illam partem; that property which belongs essentially to any part, may be attributed to the whole in respect of that part: Both Propositions then are true, Christ dyed, and Christ dyed not; for Christ is the whole, and the Godhead and Manhood are as it were the parts; here what belongs to a part only, is attributed to the whole and truly; for he dyed according to his Manhood, but he dyed not according to his Godhead: And thus the properties of either Nature may be safe, and yet communicated to the whole.

3. Lastly, By reason of this union it is, that the Godhead of Christ works all things in that great business of our redemption in and by the Manhood. Thus he became the way, the truth, and the life; thus wisdome, righteousness, sanctification, John 14.6. 2 Cor. 1.30. Acts 28.20. Hebr. 1.2. Col. 1.18.John 14:62 Cor 1:30Acts 28:20Heb 1:2Col 1:18redemption; thus he became the peace of the world, the hope of the Fathers, the heir of all things, the supreme head of the Church: The man Christ and Son of Mary, is the subject and person upon which these honours and prerogatives are bestowed, but not simply as he is man, but as a man with whom Deity is personally joyned. The flesh profiteth nothing, yet by vertue which it receiveth from the person to which it is joyned, it is quickning flesh, and the bread of life; which one point of Christian belief, is the very groundwork of all things believed concerning life and salvation.

p. 1611. For had he not been the Son of God, he could not have been a Saviour, a Redeemer. This is evident; for man cannot redeem his brother, Psal. 49.7.Ps 49:7nor make agreement unto God for him; Saints cannot do this, Angels may not undertake to do it; for in his Saints he found folly, and in his Angels pravitatem, Job 15.15.Job 15:15somewhat that was awry. They need a Redeemer and Saviour themselves, and what they need themselves, they cannot supply to others. Who then, if nor man, nor Saint, nor Angel is fit for this work, is able to redeem and save? Who but God alone, and upon him David pitcheth?Psal. 49. v. 15.Ps 49:15 It is God that redeems my soul from the power of hell. For he that will redeem, must necessarily do these four things.

1. He must give a full price for that which he will redeem; lay down he must whatsoever can be demanded, or else the person to whom the forfeiture is made, may choose whether he will set free or no. This foreign, this price God only was able to lay down, and therefore God only a Redeemer; and this he did lay down, whence it is written, God redeemed the Church with his own blood. Hcts 20.28.Ye know ye were not redeemed with gold and silver, &c. but with the precious blood of Christ. I am the Lord, and besides me there is no Saviour, 1 Pet. 1.18, 19 Isa. 43.11.1 Pet 1:181 Pet 1:19Isa 43:11saith the Prophet. The dignity of the satisfaction depended upon the dignity of the person.

2. He must make amends for the wrong that was done to the offended party, and repair him in point of honour, if in justice it be demanded. The wrong that was here done to Almighty God by sin, was infinite, an infinite dishonour; for which he exacting reparation, it could never be had from a finite creature; and therefore he that would undertake to restore this honour, must be God alone.

3. For this infinite wrong, God was infinitely angry, and in his anger he threatned an infinite and eternal punishment. The satisfaction for this must be correspondent, which had it light upon any creature, he would have been overwhelmed and crushed with it; God then he must be that should undergo this wrath; God, that he might overcome, and not sink under this punishment, which was, and is rightly call'd infinite, because sustained by such a person, that makes it equivalent to an eternal.

4. Lastly, He that will redeem, must set the person so at liberty, that he be in statu quo prius, in as good an estate as he was at first, for else his work is but done by halfs. The state in which man at first was, was very glorious;Col. 3.10. Ephes. 4.24.Col 3:10Eph 4:24 for created he was in the image of God, in righteousness and true holiness. Defaced this was, utterly lost and repaired it must be, or else he shall never be able to appear rectus in Curiâ, a holy and a righteous creature, when the Judge shall sit on the Bench. Now can any thing we do repair it? Alas no, for all our righteousness is but a filthy rag, and our specious works as dung: Isa. 64.6. Phil. 3.8.Isa 64:6Phil 3:8That which will purge away this filth, must be the blood of the Son of God, this alone can restore the image of God in us, and make us appear holy and righteous creatures; whence the Prophet teacheth us a Name by which we are to call him, Jehovah our righteousness; Jer. 23.6. Phil. 3.9.Jer 23:6Phil 3:9Jehovah you see must be an ingredient, or else our righteousness will fall short.

Whether then we consider the price to be paid, the wrong to be satisfied, the punishment to be sustained, or our wicked and perverse nature to be rectified and restored; necessary it is that he who would undertake to do this, be God, or else he could be no Redeemer.

2. On the other side, if a Redeemer of men, man he must be also; so is the flat redemption of persons. He must be a brother, or next of blood, else not admitted to redeem a person. Job took notice of this in that chap. Levit. 25.25.Lev 25:25where we first meet with this word Redeemer, I know that my Redeemer liveth; Job 19.25.Job 19:25for the word is very Emphatical, Goel, it is that signifieth a Kinsman, near allied p. 162to him, of his own flesh, as well as a Redeemer; and I doubt not that the Spouse had an eye to this in her earnest desire for his Incarnation; Oh that thou wert as my brother, Cant. 8.1.Song 8:1sucking the breasts of my mother; her brother saith she; his kinsman saith Job, or else no redeemer; for

1. He that would redeem a man from the breach of the Law, must himself come under the Law;Gal. 4.4.Gal 4:4 for if he be out of the compass of the Law, the Law cannot take hold of him. No remedy then but he who would undertake our debt and danger which the Law exacted of us, must put and bind himself under the Law, that so he might perform whatever the Law required at our hands, and where we fell short pay for all our misdemeanours, and bear the stripes we deserved. This was impossible for the Deity; for he cannot be brought under, nor cannot suffer; since then it pleased him to be our Surety, and to enter bond for us, necessary it was that he should be man, to do what we should have done; and suffer what we should have suffered.

2. God and man were fallen at variance; and requisite it was that some one should step in, and work a reconciliation. God was the offended Party, and of too high a Nature for such a work:Leo de pass. ser. 5. Man was the offending person, and no way capable to treat. 'Tis the Medium that unites the extreams; and such an one was Christ, the Medium betwixt God and man, and so compos'd of both,1 John 2.1. Hebr. 7.25. Rev. 8.3.1 John 2:1Heb 7:25Rev 8:3 that he came betwixt both. As God, speaks to the Father for us, and presents our prayers to him; but man, that God might speak to us, and we to God by Christ. For there is one God, and one Mediatour betwixt God and man, 1 Tim. 2.5.1 Tim 2:5the man Jesus Christ.

3. But praying would not serve the turn; there must be paying also; a payment to be made with blood;Hebr. 9.22.Heb 9:22 for without shedding of blood there is no remission; but God had no blood to shed. Dye he could not, nor shed blood he could not, had he only continued to be the Son of God. He must then become also the Son of man,Hebr. 2.9.Heb 2:9 that he might partake of death for man, without which we had layen under the curse still.

4. Yet farther, man he would be, that we thereby might have strong consolation; for had not this been, he could never have been one with us, and we with him, which is the sole ground of our comfort; for by this union it is that we are made partakers of the Divine Nature. 2 Pet. 1.4. Hebr. 2.11. & 2.17. & 4.15.2 Pet 1:4Heb 2:11Heb 2:17Heb 4:15God is become our Father, Christ our elder Brother; he the Sanctifier, and we the Saints; and he that sanctifieth, and they that are sanctified, are all one. He then must be like to us in all things, sin only excepted, or else our Brotherhood, our Filiation, our Sanctification, our Kindred, our Fellowship with him is quite gone, and with that all our hope and confidence.

5. And yet there is one reason more, which is, that that Nature might be a means to work the peace which had made the breach; and that nature conquer the Divel, that was conquered by the Divel. 1. It was the Nature of man that in Adam did transgress; and it was the Nature of man in Christ that must and did satisfie.Rom. 5.12.Rom 5:12 As by man came sin, so by man Redemption from sin. And this seems to belong to Justice, that he should satisfie who hath sinned: Et ideo in natura per peccatum co…rupta debet assumi id per quod satisfactio erat implenda pro tota natura; Leo Serm. 2. de Nativit.and this is Leo's Reason. 2. But then again, this Nature of man had not only been seduced and corrupted, but trampled upon, captivated and enslaved by the Divel; that then the same Nature might conquer that had been conquered, and triumph which had been led captive, it pleased God to joyne himself to our Nature, and in it to give the Divel a deadly blow,Gen. 3.19.Gen 3:19 and as it was promised, to break the Serpents head; and this belonged to the wisdome and goodness of the Creator, ut per eandem creaturam superaretur Diabolus, quam se superasse gaudebat; That the Divel should be conquered by that self-same creature,August. lib. 13. de Trin. cap. 18. whom he did glory to have conquered; and this is Augustine's Reason.

p. 163Sum up all this, and the total will be, that it was necessary (Gods Decree being presupposed, for of absolute necessity I speak not) that the Redeemer of men should be a man, that he might come under the Law, might be fitted to be a Mediatour, might have blood to shed, might in our Nature satisfie and pacifie the wrath of God, conquer and triumph over the Divel, and be made one with his Church.

Oh the infinite riches of the wisdome and mercy of Almighty God, who so fitted a Person to this great work of mans Redemption, in whom both these Natures are combined, the Godhead and the Manhood! Man, that he might have wherewith to pay; and God, that this his payment might be fully satisfactory; never such a person, never such a price, never such a mercy: By this we have accesse to the Throne of Grace, where we receive this comfort,Hebr. 4.15, 16. & 5.2.Heb 4:15Heb 4:16Heb 5:2 that being man, he will be more pitiful to man, fit to be a Mediator; and being God, able to finish the work of our salvation to the uttermost. Hebr. 7.25.Heb 7:25Both together make him to be the Saviour of the world, to which he was anointed, and was therefore called Christ, or as Peter here stiles him, foreign, the Christ.

2. Thou art the Christ.

THis is that other Title given by Peter to our Saviour; and as the former was Nomen Naturae, so is this Officii; that expressed to us his Nature, this his Office; that was peculiar and proper to him; for never was any so the Son of God as he was. This is an appellative or common name given to others, because they were Types and Figures of him, and bore those Offices in their times, which he for ever executes in his Church. It is all one with Messiah in Hebrew, whereby the Redeemer was named in the Old Testament; and under that name the woman of Samaria, as the other Jewes expected him:Dan. 9.15. John 14.25. Tertull. adver. Prax. cap. 28.Dan 9:15John 14:25 I know that the Messiah comes, which is called Christ. The Hebrew, Greek and Latine signifie no more than anointed in English; whence Tertullian made a doubt whether it be a name or no: Si tamen nomen est Christus, & non potius appellatio; if yet it be, saith he, a name, and not rather an appellation, as are other denominatives; be it then no more, yet it is an appellation both of Office and Honour.

1. Of Office, Trust and Charge; for he was a Saviour ex Officio; at his coming into the world God erected an Office of salvation. Some before him had been temporal and particular saviours as it fell out; but none ordained, none so sanctified, none so commissioned fully to execute that Office besides himself;Isa. 42.1. Joh. 3.17. Joh. 6.27.Isa 421 John 3:17John 6:27 he was elected, called, sent, anointed, sealed to exercise this function of a Saviour.

2. And as it is a Name of Office, so also is it a Title of Honour and Dignity; for though some had it before his coming, yet never any bore it, but such as were in some honourable place, and high calling. Kings were called Christi, and Priests were called Christi, and Prophets were Christi, Christs, or anointed; the calling of all three before our time was never questioned to be very honorable; Christ therefore is a Name of Dignity: Quod propter eximiam aliquam praecellentiam conferebatur; Hieron.which was conferred for some signal preheminence; for those three above-named bore the title in regard of the unction, because by the external Ceremony of anointing, they were all three consecrated and enabled to the execution of their Office. The Office of the King is in temporal things chiefly, to Judge, to Rule, to Defend his People; to set all right, and keep all right; to save his people from those who would hurt, and to help the innocent. The Office of the Priest lies in spiritual matters; to stand in the gap, to pacifie, and reconcile man to God, and God to man. p. 164The Office of the Prophet is to illuminate and direct, and by this light and direction to save our feet from the by-paths of Error, and our souls from the fire of hell. Kings, Priests, and Prophets then were put into these high places to save;Lev. 8.12. 1 Kings 19.16. 1 Sam. 16.13.Lev 8:121 Kgs 19:161 Sam 16:13 and all these three had their several anointings; Aaron the Priest, Elisha the Prophet, David the King.

But when Jesus came into the world, because he was to do the Office of all these three, therefore was he called foreign, the Anointed, in a more peculiar manner than they were; for they were anointed with material oyle, he with the Holy Ghost; they by the hands of men, he by no other than God himself; they to save for a time, he to save for ever.

They were typical, he a perfect Christ; in him all those Offices were conjoyned, which in them were never perfectly to be found. Two of these met in some one or other, but in none of them all three. Melchizedech was King and Priest, but no Prophet; David Prophet and King, but no Priest; Samuel Priest and Prophet,Psal. 110.4. Deut. 18.18. Dan. 9.25. Luke 1.33.Ps 110:4Deut 18:18Dan 9:25Luke 1:33 but no King; he the sole perfect Christ, because all three. Davids Priest: Moses Prophet: Daniels King; for he was to reign in the house of Jacob for ever.

Farther yet, this name of honour was given to him in a more eminent manner, because in him alone are contained the causes of that unction, for which those other were honoured with the Name of Christ; for he was by his Prophetical Office to teach and instruct in the whole will of God. The Spirit of the Lord is upon me, Isa. 61.1. Luke 4.18.Isa 61:1Luke 4:18because the Lord hath anointed me to preach good tydings to the meek, &c. By his Priesthood to purge, to expiate, to offer a Sacrifice for us, to reconcile us again to God, to mediate for us, and bless us; and by his Kingly power to subdue his enemies of all sorts; to protect his Church; to prescribe wholsome Laws by which he would govern it; to reward the observers, and punish the breakers of them; but of this more at large by and by.

For my more methodical proceeding, and your better understanding this necessary point of Doctrine. In this Office to which our Saviour was Anointed, I will consider these three things.

1. His Separation and Consecration to this Office.

2. The Endowments and Graces which were given for the execution of it.

3. The Charge and Trust by this Office committed to him.

1. His Consecration.

To Consecrate, is to set apart to some sacred use, or function; and to this Office he was Consecrated when he became man; for as he was God he could not be Anointed. That which made him capable of this Unction, was the assumption of the seed of the woman into the Unity of his person. Which when in the fulnesse of time it was effected,Gal. 4.4.Gal 4:4 then by the concurrence and good will of all three persons, he was anointed, and had the name of Christ given him; The Sonne of God he was before, but not foreign, the Christ till now; Now it was that the Father anointed him.Acts 4.27. Acts 10.38.Acts 4:27Acts 10:38 Now it was that he was anointed with the Holy Ghost and with power. So that there is a concurrence of all persons in this name, all willing and well-pleased that he should be consecrated, and set apart to do the Office of a Mediatour betwixt God and man. The Father he designed,John 6.17.John 6:17 sealed, the Sonne was consecrated and sealed, the Holy Ghost anointed him with power, endowments, gifts and graces for the perfect execution of this high calling.

2. His Endowments and Graces.

For this Anointing is the pouring out of the fulnesse of the Spirit or Grace p. 165into the manhood of Christ, whence he is said to be full of Grace and Truth. With outward Oyle as other Kings, Priests, and Prophets, he was not,John 1.14.John 1:14 he needed not be anointed. And the reason is, because Divinitas, his Deity being inseparably united to his humanity, humanitatis unctio est, is the anointing of his humane nature. This made him full of Grace, and this fulnesse of Grace was either in respect of

Ʋnion or

Unction.

This I touched before, but now I will speak more fully of them.

1. Than the Grace of Union there could be no greater bestowed on the nature of man. For besides the Sanctification of it, how farre hath God honoured our clay, by joyning his Deity to our dust? By this Union God and earth, Majesty and infirmity, power and weaknesse cohabit and dwell together. Nihil Deo sublimius, nil limo vilius. Nothing is higher than God, nothing baser than earth or dust,Bern. in Vigil. Nativ. Ser. 3. and yet out of so great condescension …od hath descended to our earth, and with so great honour our earth hath ascended to God, that whatsoever God hath done in it, that our earth and dust is said to have done; and whatsoever our earth suffered, God is beleeved to have borne it out. By reason of this Union it is, that God hath put all things into his hands.Phil. 2.10. John 5.26.Phil 2:10John 5:26 The name which he hath above every name is given unto him, yea and he hath power to bequeath life to whom he pleaseth.

The Union then of the flesh to the Deity, is to the flesh a principal grace and favour; for by vertue of this Grace man is really united to God, made an associate of the Deity, partaker of Divine power, a creature is exalted above the dignity of all creatures, and hath all creatures made subject to it.Leo. Agnosce O homo Christiane dignitatem tuam, & divinae consors factus naturae, dole in veterem vilitatem degeneri conversatione redire. O Christian man take notice of thy dignity, and being made a partaker of the Divine nature, think thy self too good to degenerate and return to thy old baseness by a sordid and sinful life.

2. But to come to the grace of Unction; Did the two parts of our Nature, the soul and body of Christ, receive from the influence of the Deity, whereto they were conjoyned, no ability of operation, no vertue or quality above Nature? yes verily; for otherwise the Holy Ghost had never taught the holy men of God thus to write, that he was anointed above his fellows; Isa. 45. John 1.14. Ephes. 1.Isa 45John 1:14Eph 1that he was full of grace and truth; that it pleased the Father that in him all fulness should dwell.

Grace then, as the Schoolmen have well observed,Thom. part. 3. q. 7. Art. 9. is to be considered two ways; vel ex parte gratiae, vel ex parte subjecti habentis gratiam; either in respect of grace it self, or the subject in which grace is.

1. The fulness of grace in respect of grace it self, is, when one cometh to the highest pitch of grace, both quoad essentiam, & quoad virtutem, & extensivè, & intensivè; both so far as it may be had, and to all the effects and purposes to which it may extend; as he that hath life in all the perfections, must have whatsoever the vegetative, the sensitive soul, or what reason can contribute to him. This kind of grace is proper unto Christ alone; for God gave not the Spirit unto him by measure, or in any small scantling.

2. But the fulness of grace in respect of the subject, is, when one hath gracefully and perfectly, according to his estate and condition; intensively, according to his rank; and extensively, according to the duties and offices which God requires from men of his rank. And thus Mary, Stephen, Luke 1.28. Acts 7.55. Acts 2.4.Luke 1:28Acts 7:55Acts 2:4the Apostles were full of the Holy Ghost, in that they had grace so far forth as might appertain to the performance of those things to which God made choice of them.

p. 166Their graces were then limited, Christs without limitation; theirs in measure,Ephes. 4.7. John 1.33.Eph 4:7John 1:33 his had no stint, no bounds. Whence Saint John saith, that the holy Ghost did descend and remaine upon him. The Deity (the essential properties of the Godhead only excepted) imparted to the humanity all things,John 1.14.John 1:14 replenished it with all such perfections according to the exigence of that oeconomy and service, for which it pleased him in love and mercy to be made man.

And these graces and qualities subjectively, habitually, and formally inherent in the Humane Nature of Christ, are in particular aptly typed out to us by that Holy Oyle which Moses was commanded to make after the Art of the Apothecary, and reserve for the Unction of Aaron and his Sonnes, when they were to be consecrated to the Priests Office.Exod. 30.22.Exod 30:22 And that in three respects.

1. That Holy Oyle had no man for its Authour, but God alone: So the supereminent graces in the Manhood of Christ, have no other beginning or fountaine save his very Deity.Feild of the Church. l. 5. c. 14. The Spirit of the Lord shall rest upon him, the Spirit of wisdome and understanding, the Spirit of counsel and might, the Spirit of knowledge, and the feare of the Lord.

Isa. 11.1, 2.Isa 11:1Isa 11:22. Though that Oyle were more precious, yet the composition was of earthly substances, as Myrrh, Cinnamon, Cassia, Calamus, &c. to signifie that the spiritual Oyle of grace, whereof the Man-hood of Christ was as it were, the Vessel or Store-house, did not consist of the essential properties of his Deity, but in certain habitual gifts and graces resident in his Humane Nature; otherwise we could not have had our parts in them.

3. That Oyle was a most fragrant perfume, sending forth a most sweet smelling savour. This was a most lively resemblance of the graces of Christ, which are a sweet smelling savour in the nostrils of the Almighty, which doth sente our persons and actions,Eph. 5.2.Eph 5:2 and make them so acceptable to him, that the strong vapours of our stinking sinnes are no more loathsome and unsavoury to him. Hence it is, that Saint Paul calls our Saviours death a sacrifice of a sweet smelling savour; 2 Cor. 2.15.2 Cor 2:15and saith also, that through it we are unto God the sweet savour of Christ.

3. The Charge and Trust by this Office committed to him.

I am past the two first points, his Consecration, and his Endowments; It remaines now that I speak of that threefold Office to which he was anointed; that of a King, that of a Priest, and that of a Prophet. And there is very great reason for this number.

1. Fist, In that man by his Apostacy from God, became ignorant and knew not, an enemy and would not, so impotent that he could not return of himself againe to him. By these Offices there is a present remedy set forth for all these. As a Prophet, he teacheth us knowledge, and so cures our ignorance: As a Priest, he takes up all matters of difference and dislike, makes God our friend, and so removes all enmity: And as a King, he empowers us with strength, and enables us to conquer and overcome all difficulties and impediments that are cast in the way of our return.

2. Again, the Method of Gods bestowing salvation requires this number. For this mystery of our Redemption ought first to be expounded, then paid for, and lastly be applyed to us. Now who fitter than a Prophet to open and expound the Will of God to his people? who than a Priest to offer a Sacrifice, and by it to make God amends for sinne? what person so fit as a King, who hath power in his hand to apply to every one what is needful? And all this he did; As a Prophet he made known, as a Priest he paid, and p. 167as a King he applyed his whole Ransome and Satisfaction, and made it ours.

3. Lastly, These three Offices appeare in the orderly execution of them. For first as a Prophet he walkt about, at least for three years, publishing and preaching the glad tydings of the Gospel. Then as a Priest he offer'd his soul a Sacrifice for sinne upon the Altar of the Cross. And lastly having conquered his and our enemies, Sinne, Death, and Hell, as a King he entred triumphantly into his glory, and took possession of his Crown. But it will not be amiss to speak of these more particularly.

1. Christ a Prophet.

A Prophet is deriv'd from foreign, to foretell. And in a strict sense it signifies a man who hath received a gift to foretell things to come. But in a larger acception it denotes a man that is endowed with power to interpret, and make known the Will of God.1 Cor. 11.4. & 14.6.1 Cor 11:41 Cor 14:6 Though then we exclude not Christ from the Office of Prophecy in the first sense of that word (for we know the Revelation proceeded from him, which is a prophecy of the state of the Church to the end of the world, that I name not many other predictions) yet in this case we rather embrace the latter, because

1. He taught upon what terms blessedness was to be had under the Gospel;Mat. 5.1, 2, 3, &c.Matt 5:1Matt 5:2Matt 5:3 which could never have been made known, had he not reveal'd it; viz. The Redemption of the World by his death and passion; The Application of it by his Resurrection, Ascension, and sending of the Holy Ghost; Remission of sinne, and Justification by his blood, and Reconciliation of all things in heaven and in earth.

2. He purg'd the Law from divers corruptions,Mat. 5.21, 22, &c.Matt 5:21Matt 5:22 which the false glosses of the Pharisees had put upon it; and in that excellent Sermon upon the Mount, and through the whole Gospel sets down an Exacter Rule of life than any Law-giver ever before him thought of, or at least so obscurely, that their injunctions were not well understood, much lesse observed.

3. He ordain'd Sacraments, instituted a Ministry,Mat. 26.26. & 28.19. Eph. 4.11. Mat. 16.19. Mat. 18.18. Joh. 20.22, 23. H…b. 3.1. John 3.2. Mat. 23.8. Isa 9.6. 1 Cor. 1.24. Col. 2.3.Matt 26:26Matt 28:19Eph 4:11Matt 16:19Matt 18:18John 20:22John 20:231 John 3:2Matt 23:8Isa 9:61 Cor 1:24Col 2:3 Gave some to be Apostles, some Prophets, some Evangelists, some Pastors, some Teachers; Gave into their hands the keyes of the Kingdome of Heaven, and power to make use of that Discipline which he ordain'd to the end of the world.

All these are Acts of his prophetick function; and in regard of the execution of them, he is call'd The Apostle of our profession; confessed to be a Teacher sent from God; A Rabbi, the sole Rabbi; Magni consilii angelus; The Counsellour; The wisdome of God; nay, the very treasury in which are stored up all the treasures of wisdom and knowledge.

And in two things it is that he hath the preheminence of all other Prophets.

1. That he was in the bosome of his Father,Mat. 11.27. Joh. 1.18.Matt 11:27John 1:18 and conscious to his Fathers secrets; he needed not stay for a Revelation, but out of his own immediate knowledge, is enab…ed to deliver the whole Will of God to us;Joh. 16.13, 14, 15.John 16:13John 16:14John 16:15 whereas all other Prophets and Teachers receive their Revelation at the second hand, according to the grace given them by the Spirit of Christ, searching what,1 Cor. 2.10. & 12.7. ad 13. 1 Pet. 1.11.1 Cor 2:101 Cor 12:71 Pet 1:11 or what manner of time the Spirit of Christ which was in them would signifie. The gift of Prophecy in him then was per modum habitus; a habit it was, so that he could work by it, so that he could reveale the secrets of God, where, when, to whom, and as he would: But in other Prophets it was only per modum coruscationis & actus, a light that shined into their understanding for the present, so that they could not prophecy when they pleased, or speak p. 168what they list, but only so much, and at that time when God inform'd them. In a word, Prophecy in Christ was like the light in the Sun; but in any of his Messengers, like the same light in the aire, which you know vanisheth when the Sun is set.

2. But thete is not only a manifest difference in the receipt of this Prophetick Spirit, but a great disparity also in the effects to which it is given. All other Prophets could no more but declare, and teach, and labour, and plant, and water,1 Cor. 3.6, 7, 9, 10. 1 Cor. 15.10.1 Cor 3:61 Cor 3:71 Cor 3:91 Cor 3:101 Cor 15:10 and build. Paul is a planter, Apollos a waterer; in one place a fellow labourer, in another a chief Builder. But who is Paul? and who is Apoll…s? Ministers only by whom men believe. It is the Lord that gives the encrease; They may plant indeed, and water, and labour all night, and build,Luke 5.5.Luke 5:5 and toyle, but unless Christ be with them with the powerful presence of his Spirit, they are not able to save one soul. We as lively stones are built up into a spiritual house, 1 Pet. 2.5. Psal. 127.1.1 Pet 2:5Ps 127:1but except the Lord build the house, their labour is but lost that build it; for who is able to breath that Spirit of life into those cold stones but he? who can make the dead in their graves heare the voice of the Sonne of God but he?Joh. 5.25. Mat. 4.20. Luke 19.6. Luke 24.32.John 5:25Matt 4:20Luke 19:6Luke 24:32 He calls his Apostles, and they leave all, and follow him instantly. He commands Zacheus to descend, and he comes down quickly, and entertaines him. He opens to the two Disciples the Scriptures, and their hearts glow within them. This then is another priviledge he hath beyond any other Prophet; that whereas he can only declare and speak, Christ can give Spirit, life, and power to his Word, and make it so effectual to the conversion of the hearer,Isa. 55.11.Isa 55:11 that it returns not empty.

2. Christ a Priest.

Which yet will be more evident, if we consider his second Office, that of a Priest. For the Office of a Priest lies in this especially, that he interpose and mediate; that he offer Sacrifice, that he do bless the people. For we know in the old Law,Numb. 16.46. Lev. 3.11. & 4.7, 16. Num. 6.23.Num 16:46Lev 3:11Lev 4:7Lev 4:16Num 6:23 if at any time God and his people were faln out, the Priest was to stand in the Gap to pray for them, and to mediate a peace. Then againe to purge and expiate their sinne by Sacrifice. Lastly, to bless them. And all these wayes Christ may well be called a Priest by his Mediation, his Sacrifice, and Benediction.

1 Tim. 2.5.1 Tim 2:5First, He mediates; for there is but one Mediatour betwixt God and man, the man Christ Jesus. Now mediation is nothing else but an act by which one interposeth himself betwixt two that are at variance to reconcile them, and joyn them in a new League of amity or friendship. This mediation is performed foure wayes. First, By discerning and judging the matters of quarrel and dislike, that separate and estrange the parties. Secondly, By making report to either party the conditions on which the peace should be made, and the differences ended. Thirdly, By entreating one party for another. And fourthly, by satisfying one party for the wrong done by the other. Now all these ways was Christ a Mediatour.

1. For first he interposed himself as an Arbitratour between God and us, and easily discern'd the whole matter of dislike, and judg'd it to be most equal on the part of God.

2. Then he reported the conditions upon which the dislike might be taken up; to wit, that we should submit to God, prostrate our selves at his feet, repent of the wrongs we did him, beg mercy, believe those promises of pardon he should make us, and enter into a Solemne Obligation, never wilfully hereafter to reject his Laws, or wrong him any more, upon which conditions God should accept of our submission, faith, repentance, and purpose of amendment.

p. 1693. Farthe…, He mediated by supplication and intreaty, praying God to be reconciled to us; he sits at the right hand of God, there he is our Advocate,1 Joh. 2.1. Rom 8.34.1 John 2:1Rom 8:34 and makes request for us.

4. Lastly, He mediated by satisfying the one party for the wrong done by the other, which could be done only by Sacrifice, and so he perform'd the other duty of the Priest.

Secondly, For every high Priest taken from among men, Heb. 5.1.Heb 5:1is ordained for men in things pertaining to God, that he may offer both gifts and sa…rifi…es for sinnes: Ordained then it is, that every Priest offer a Sacrifice; This then is common to him with Aaron, that he offer'd; but that Sacrifice which he offer'd, farre exceeds that of Aarons and of his family.Heb. 9.7. Heb. 9.12, 25, 26. & 13.Heb 9:7Heb 9:12Heb 9:25Heb 9:26Heb 9:13 They offer'd first for themselves, he for the people only; for, for himself he needed not. They often, he but once; They somewhat else, as Bulls, Goats, &c. but he offer'd himself for the Sinnes of the world, to a painful and shameful death, by which he did satisfie God for the injuries and wrongs done him by sinful men, and repair him in point of honour, so far as ungodly wretches had dishonoured him.

A Priest that would undertake this, must needs be such a person as Christ was. Man: that he might be a Sacrifice, shed his blood, and dye, which God could not. God: that the effusion of this blood, might be a price sufficient and valuable for the sinne of man. For though the Sacrifice was offer'd according to his humane Nature; yet the force, vertue, and efficacy thereof did depend upon his Divine. Which is most evident by this. Suppose a man were never so innocent, never so pure, just, holy, yet a meer man,Leo de pass. Serm. 12. who would be content to suffer all that Christ did for the ransome of mankind, could he so suffering and dying satisfie Gods wrath? could he reconcile him to all men? Surely no; it were well if he could save his own soul. What is it then that makes Christs blood of more value than his?Ezek. 14.14.Ezek 14:14 of a greater price than that holy, just, righteous mans? Nothing but that he was not such a person as Christ was; only that his blood was not the blood of the Son of God: An infinite person he was not, as Christ was, and therefore could not satisfie for an infinite offence. It was the Son of God, and Lord of life, that dyed for us upon the Cross; but the Nature of man, and not of God, in which he dyed. But it was the Nature of God, and the infinite excellency of the same, whence the price, value, and worth of his passion grew.

Thirdly, Two Offices of the Priest evident it is that he executed; and in this last of Sacrifice, Aaron was a type of him. For as he offer'd the blood of beasts, so did Christ his own blood, to make satisfaction for the sinnes of the people. A third duty there is yet of the Priest behinde,Gen. 14.19. Heb. 7.7.Gen 14:19Heb 7:7 and that is to Blesse, in which Melchized…ck was a lively type of him. For he blessed Abraham. And so doth Christ as a Priest yet bless the spiritual seed of Abraham, and none else. The Sacrifice which he offered as an Aaronical Priest, ended with his death, and all those other sacrifices, which were but types of it. For Christ being once dead, dyes no more; he needs not;Rom. 6.9. Heb. 10.26.Rom 6:9Heb 10:26 that one death was sufficient. There remaines no more sacrifice for sinne. But this other part of his Office, To bless, is perpetually to continue; whence it is written of him,Heb. 7.17.Heb 7:17 That he was to be a Priest for ever after the order of Melchizedech. For ever a Priest, but not after the order of Aaron, that had its period with his Sacrifice: but after the order of Melchizedech; The chief Act of whose Priest-hood was, which we reade of, that he did blesse Abraham.

True it is, that the Priests of Aarons order did bless too,1 Chron. 23.13. Num. 6.24, 25.1 Chr 23:13Num 6:24Num 6:25 but it was in the name of another. The Lord blesse thee; The Lord make his face to shine upon thee, &c. But Christ blessed in his own Name; They by prayer p. 170and petition; He by so powerful an Intercession, which because it is back'd with authority, is all one with an actual donation. He was sent to bless, and he doth bless indeed.

But perhaps you will ask in what this blessing doth consist? Saint Peter shall tell you,Acts 3.26. Vid. Dr. Ham. Serm. 9. on this Text.Acts 3:26 God having raised up his Son Jesus, sent him to bless you, in turning away every one of you from his iniquities. After his Resurrection there follows his M…ssion, he raised, he sent; and the end of this sending is to bless; and the blessing consists in this, that every one of us be turn'd from his iniquity. The act is in him, but the work must be in us. He turnes,2 Cor. 12.9. Phil. 2.12.2 Cor 12:9Phil 2:12 and we must be turned. He gives sufficient grace to work an universal, sincere, impartial, thorough change of every sinner; and therefore every sinner must co-operate with this grace, and be changed.

1. There must be a turning, or inverting of the soul, foreign, a transmentation,Mat. 3.2.Matt 3:2 and less than that will not prove sufficient; Humiliation, Confession, grief for, and hatred of sinne will not serve the turn, for all these are but initial preparations to repentance; there must be an actual turning from sin, a repentance from dead works.

Heb. 6.1.Heb 6:12. To effect this, observe the blessing expressed by foreign, in turning, which is common to Christ and us; but in a different power and sense; he by way of efficiency, we of non-resistance; he to turn us, and then we to turn;Acts 7.51. Eph. 4.30. 2 Thes. 5.19.Acts 7:51Eph 4:30 not to resist, to grieve, to quench that power of his grace which he blesseth to turn us.

3. The extent of this blessing, 'tis upon all. The end is that every one turn: Jew or Gentile; for the grace of God, that brings salvation, appeared to all;Tit. 2.11, 12. Luke 13.3.Titus 2:11Titus 2:12Luke 13:3 and the lesson it teacheth, is, That every one live soberly, justly, and piously; for except every one repent, he shall perish.

4. The blessing is so effectual, that it turnes foreign, from iniquities. There be frailties, weaknesses, infirmities, which are reconcileable with a regenerate estate; from these we are not so farre blessed, as to be turned,Rom. 7.21.22, 23, 24.Rom 7:21Rom 7:22Rom 7:23Rom 7:24 while we carry about with us this burden of flesh. And there be foreign, villainies, and wickednesses of the carnal man, deliberate acts and wasting habits of an unsanctified life; and from these, especially from the raigne of these,Rom. 6, 12, 13, 14, 19.Rom 6:12Rom 6:13Rom 6:14Rom 6:19 Christ Blesseth all those, who admit Him for their Priest.

There be that are glad to heare of that Sacrifice which this our Priest offer'd for them upon the Cross; in their mouths they have alwayes that Ransome; and well it were they would remember it more, so withal by a wicked life they would not crucifie him againe.Heb. 6.6.Heb 6:6 But well it were also, that while they solace themselves with his death, they would call to minde also that he rose again;Rom. 6.4, 5.Rom 6:4Rom 6:5 and then that they, as they are to dye with him, so must rise again to newness of life; without which the Sacrifice he offer'd on the Cross, will stand them in little stead.

Remember, that he came not only to Sacrifice, but to b…ess also; and can any man perswade himself that he is partaker of the blessing, so long as he is not turn'd from his iniquities? or rather so long as he turnes to them, and suffers them to domineer and raign in his mortal body? 'Tis a vaine perswasion for any man to look for a blessing,Verse 12. a pardon, eternal salvation from this high Priest, either as satisfying or suffering, but upon the good use of his grace. So farre only we may expect justification and salvation from the sufferings of Christ, as we are wrought upon by his Renewing and Sanctifying Spirit:Tit. 2.14.Titus 2:14 This being the end of his death, That he might Redeem us from our iniquities, that is, from the raigning power, as well as the guilt, and purifie unto himself a people zealous of good works. And if he faile of his end, we are like to faile of ours; after the light he held out as a Prophet, and the Sacrifice p. 171he offer'd as a Priest, the impenitent wretch, and the unreformed Caitiffe, notwithstanding the great boast of his faith and confidence in the blood and merits of Christ, may be cast away, and perish everlastingly. I shall close this point with those fearful words of Saint Paul, Heb. 10.26, 27.Heb 10:26Heb 10:27which I wish may sound continually …ike a clap of thunder in the eares of every dissolute and presumptuous sinner; For if we sinne wilfully after that we have received the knowledge of the Truth, there remaines no more Sacrifice for Sinnes; but a certaine fearful looking for of Judgement, and fiery Indignation, which shall devour… the Adversaries.

3. Christ a King.

And that he might be able to reward all his good Subjects, and punish his rebellious Enemies, this Christ, besides that he is a Priest and a Prophet, is a mighty King; for as he told Pilate, to that end he was borne, John 18.37.John 18:37and to that end he came into the world. But not to be a Temporal King, that you mistake not with the Jews, who dream of a Messiah to come in such State, Power, and Majesty, that he shall cast down all Monarchs before him, and subdue all Princes unto him. For as he said before Pilate, Verse 36.His Kingdome is not of this world; It stands not in the arm or policy of man, as earthly Kingdomes do; But it is Spiritual, and hath its efficacy upon the hearts and consciences of men, in whom he rules by the power of his Spirit, and by the light of his Gospel. For this is the Sword and Scepter of his Kingdome, which he weilds in the midst of his enemies, and makes them all his footstoole:Psa. 45.6. Psa. 110.1, 2.Ps 45:6Ps 110:1Ps 110:2 Such of his enemies he converts as pertain to Gods Election; and such he conquers and confounds, as are the sonnes of perdition. His Gospel to one is the savour of life, and to the other the savour of Death unto Death, 2 Cor. 2.16.

Divers differences there are betwixt him and other Kings, betwixt his and other Kingdomes.

1. The dominions of all other Princes are limited, and the Borders of their Kingdomes bounded. But he is a Catholick King, and hath an universal Kingdome. All power is given unto him in heaven and earth. Nay,Mat. 28.18. Phil. 2.9, 10. Dan. 7.14. Ephes. 1.22.Matt 28:18Phil 2:9Phil 2:10Dan 7:14Eph 1:22 under the earth. All people and Nations must serve him; All creatures must bow to him; for God hath put all things under his feet, being given to be the head of all things to his Church.

2. Other Princes (many of them at least) have set up their Kingdomes by the power of the Sword. A Captaine of Caesars being sent by him to the Senate for continuance of his Province, and understanding they would not grant it, claps his hand to the pummel of his Sword; Well, saith he, since you will not yield to this motion, Hic dabit, this shall force it from you: And Pompey (the Messenians alledging their Laws and Priviledges) answered in choler, What do you prattle of your Laws to us that have our Swords by our sides? Wich these Mahomet brought in his Alcoran, thus he maintaines it. So the Assyrian, Persian, Graecian, Romane Monarchies were erected; So Tyrants and Potentates of the world end all their quarrels, and make their enemies their footstoole.

But the Scepter of Christs Kingdome is not a Sword of Steel. I know not one of his Disciples were sent forth to Preach with a Sword by his side. He subdues a people to himself non ore gladii, but gladio oris, Rev. 2.16. Eph. 6.17. Heb. 4.12. Rom. 1.16. 2 Cor. 10.5.Rev 2:16Eph 6:17Heb 4:12Rom 1:162 Cor 10:5not by the mouth of the Sword, but by the Sword of his mouth; For the Gospel is the great power of God unto salvation; casting down holds, and imaginations, and every thing that is exalted against the knowledge of God; and bringing into captivity every high thought to the obedience of Christ.

p. 1723. And this is also a third difference, that every high thought is brought to the obedience of Christ. For whereas all other Princes may by a poenal Law restraine the hand, and enforce the outward Act only; this King gives grace that reformes and amends the heart,Micah 7.19.Mic 7:19 by which our iniquities are not only subdued, but the vertues of faith, and hope, and charity are so powerfully infused,2 Cor. 5.19. Gal. 6.15. Luke 1.75.2 Cor 5:19Gal 6:15Luke 1:75 that the man becomes a new creature, and takes delight to do his duty to this King in righteousness and holiness all his dayes. For which obedience, if sincere, though imperfect, he will at last reward him with an immortal Crown.

His Kingdome then is a Kingdome of power, by which he will destroy all his and our enemies, Sinne, Satan, Death, Hell, and all ungodly men; even them who said,Luke 19.14. Gal. 1.4. Rev. 5.8, 9, 10. Eph. 4.11. James 4.12. 1 Tim. 3.15. 2 Cor. 10.4, 5. Acts 3.26. Isa. 32.2. Luke 1.71. Mat. 12.28. Luke 2.32. Mat. 5.3. Heb. 6.5.Luke 19:14Gal 1:4Rev 5:8Rev 5:9Rev 5:10Eph 4:11Jas 4:121 Tim 3:152 Cor 10:42 Cor 10:5Acts 3:26Isa 32:2Luke 1:71Matt 12:28Luke 2:32Matt 5:3Heb 6:5 Nolumus hunc regnare, We will not have this man to raign over us. His Kingdome is a Kingdome of grace, under which he calls the Church out of the world to a holy fellowship with him; institutes Ordinances for his worship, and appoints Ministers to dispense them; Gives Laws for the ordering of our wayes, and the ordering of his house; Gives power of life to all his Institutions, and to his people by them; Bestowing strength of grace to overcome all rebellious lusts, and habits of sinne: And protecting and delivering his Church from all the enemies of their peace. Lastly, His Kingdome is a Kingdome of glory, call'd in Scripture the Kingdome of God, the Kingdome of light, the Kingdome of heaven, and the world to come; because this will be the end of the good use of his grace to make us Raign with him in Everlasting Glory.

The CONCLUSION.

Whatsoever Christ did, whatsoever Christ was made, it was for us men, and our salvation. Let us then consider how nearly this benefit of unction and consecration concerns us. For as the Oyle upon Aarons head descended to the beard,Psa. 133.3.Ps 133:3 and reach'd to the skirts of his cloathing, so also this Oyle was poured upon Christs head, thence descended to his Members, that so he might not only be Ʋnctus, but Ʋnctor; not the Anointed only, but the Anointer.

It is recorded that upon the day of his birth at Rome a fountaine of Oyle broke out of the earth,Oros. lib. 6. cap. 20. Thom. 3. part. q. 36. Euseb. in Chron. and continued to run that whole day. A presage this might be, that from him as a fountaine, should stream forth a holy Oyntment, from which all that belong'd to him, should receive their Unction and Appellatfon. Which of those old Kings, Priests, or Prophets, though they were stiled Christs, yet left that name to any that they saved or ruled? The Oyntment they had for themselves, not to communicate it to others. But this Name of this Christ is Oleum effusum, an Oyntment poured forth; we may be said to receive some part with him.Cant. 1.3:Song 1:3 In that from this anointing we have our names; 'Tis our honour that we may be bold to proclaime foreign,Nazian. foreign. Psalm 2.2. Acts 4.27. Acts 11.26.Ps 2:2Acts 4:27Acts 11:26 Christians we are denominated from Christ; Uncti ab Uncta, anointed from him who was the Anointed. A Name first given at Antioch, and retain'd ever since by all posterity.

And now let us enquire with Gregory Nyssen, foreign, what we promise and profess upon the assumption of this Name.Greg. Nyssen. foreign. The meditation, if sad, will be very profitable; for it being once accuratly found out, what is contain'd in this Name, we must needs be much quickned to a vertuous life. For as he who affects to be honoured with the Title of a Physician, Oratour, or Mathematician, will endeavour by all meanes to give sufficient Testimony that he is worthy of that name: In like manner they who intend to glory in the name of a Christian, will labour to live as a Christian ought, p. 173that so their works may adorn their profession,Titus 2.10. 1 Cor. 14.25.Titus 2:101 Cor 14:25 and force even those who are without, to confess that Christ is in them indeed.

A Christian is a name of vertue, of justice, of goodness, of integrity, of patience, of chastity, of prudence, of humility, of courtesie, of innocence, of piety. In a word, it is foreign, an imitation of the divine Nature. Neither doth this definition pass the bounds of reason. For since man at first was created after the Image of God; which being lost, our Christian profession aimes to restore; it cannot then be otherwise,Psalm 1.1. Psalm 119.1, 3. 1 Pet. 2.1.Ps 1:1Ps 119:1Ps 119:31 Pet 2:1 but Christianity must be an imitation of the Divine Nature. A Christian then is he who imitates Christ, who is holy, innocent, undefiled; in whose breast there is no malicious wickedness, in whose tongue there is no guile, who undoes no man, but helps all.

But and if in the profession of Christianity a man live the life of a Jew, and fall below the Heathen; if he take delight in mischief,Psalm 36.4. Psalm 94.20. Luke 18.2.Ps 36:4Ps 94:20Luke 18:2 plot and practice it; if he feare not God, nor reverence man; if he give himself over to wantonness, to adultery, to fornication, to drunkenness; if he harbour hatred, strife, wrath, variance, or cruelty,Eccles. 10.1. Vid. Nyssen. loc. cit.Eccl 10:1 he is but a dead fly that corrupts the sweet Oyntment of Christs Name; or the Ape dress'd up, and dancing hansomely in the attire of a Boy, that discover'd himself upon the casting down of the Almonds.

Should some skilfull Painter undertake to present you with the lively portraiture of some great and good Prince, and instead thereof set him out with the head of a Lyon, the paw of a Beare, the teeth of a Dog, and the taile of a Fox, would not he that expected some excellent piece, and the Prince who by this deformed Image is so abused, conceive an intolerable injury and scorne put upon him? The case is not altogether unlike; every Christian by profession makes you believe that he will present you with an exact express of Christ, with a draught of his humility, his meekness, his patience, his innocency, his sincerity, indeed that very Image of righteousness and holiness in which he was created; but upon the view you finde the cruelty of a Lion, the mercy of a Bear, the raven of a Dog, the craft of a Fox, and must not this needs provoke him to anger whose picture you have undertaken to represent,2 Sam. 12.14. Isa. 52.5. Rom. 2.24.2 Sam 12:14Isa 52:5Rom 2:24 yet have so falsified? Will not this give occasion to the enemies of the Lord to blaspheme?

For in what draught the image is represented, such an enemy will conceive the Prototype to be. If then Christianity be the imitation of Christ, he that shall behold in our lives expressions of all goodnesse, will easily be perswaded that Christ is a good Master, and the God whom we honour, a just and a holy God. But and if the man who gives out that he is his Image, be deformed with passions, and mis-shaped with beastly vices, advantage will be taken by an ill minde to cast an aspersion upon that God whose Name we bear, as if he were the same with his servants.

Julius Caesar quieted a sedition in his Army with one word,Tacit. Ann. 1. He called them only Quirites, and they were presently strucken with it, and returned to their obedience.

— Discedete castris,Lucan.

Tradite nostra viris ignavi signa Quirites.

And methinks we, who have our name from so sweet a perfume, should take heed how we make it stink in the nostrils of unbelievers. The very name of Christians from such a Christ, such a Priest, such a King, such a Prophet,Rev. 1.6.Rev 1:6 should move us all to study to be Kings, Priests, and Prophets too. For think of your selves what you will, if you truly belong to Christ, you have p. 174a share of this holy oyle.1 Pet. 2.9. Rev. 1.6. Exod. 19.6. Colos. 1.13.1 Pet 2:9Rev 1:6Exod 19:6Col 1:13 For you are a chosen generation, a royal Priesthood, an holy Nation, a peculiar people. A Nation of Kings and Priests. Kings and Priests to God the Father; that ye should shew fo…th the praises of him who hath called you out of darknesse into his marvell…us light. Be then what you are called, all Prophets, all Priests, all Kings.

Let the Word of God dwell in you plentifully, and richly in all wisdome, teaching and admonishing one another, Colos. 3.16.Col 3:16as Prophets. Present your bodies a living sacrifice, holy, acceptable to God, as Priests. Fight his battels against Sinne,Rom. 12.1. Ephes. 6.12. James 4.7.Rom 12:1Eph 6:12Jas 4:7 and Satan, as Kings. Yield a ready obedience to his institutions, and doctrine, neither disputing nor neglecting the use of what he hath taught, or thought fit to prescribe: Subdue proud Reason to the Revelations of Christ. For thus did the Prophets of old.Rom. 6.13.Rom 6:13 2. Make your heart an Altar, foreign, present upon it the sacrifices of mortification and contrition, the sweet incense of prayer and supplication, the perfume of righteousnesse and holinesse, the odours of praise and thanksgiving, and the holocaust of the whole man unto your God. Thus ye may be a Kingdome of Priests. 3. To conclude, shew your selves to be obedient, loyal, constant subjects to this King; vow and performe allegeance to him, pay him his tribute of honour, and reverence, entrust him with your protection, addresse your petitions to him, have no peace but with his friends, no war but with his enemies, and this will be a strong evidence that you are a royal Priesthood.

I might farther set off these perswasions, and improve them to such a necessity, that every one must confesse, they must be done, or else for ever disclaime the name of Christian. Since to be wise in the wayes of salvation, to mortifie all carnality, to conquer their trayterous wills, and rebellious affections, is as proper to this profession, as light is to the Sun, heat to the fire. But I have tired you, and therefore in a word, I shall labour to melt, and charme, and win you into so necessary, so feizable, so gainful a service. Remember that he who was the Sonne of the living God, became Christ for you, that he might be your Jesus.Luke 16.31.Luke 16:31 I say no more, I need say no more; for if this charme you not into your duty, though one should rise from the dead yet you would not be perswaded.

If then there be any consolation in the name of Christ, any comfort of love, any vertue, Phil. 4.8.Phil 4:8any praise, any hope of heaven hereafter, think of these things.

Since there is an union of Christ in all these offices, receive him in all these in your hearts. For he will be a Jesus to none, but to such as so uniformely receive him. This is the sole way to enter into the family of this good Master. This is the sole way to an immortal crown. For those only whom he hath protected by his power, furnished and adorned with his grace, softned by his Gospel, grounded in faith, moor'd in hope, rooted in charity, shall obtaine that crown of righteousnesse and glory,2 Tim. 4.8. Luke 21.27.2 Tim 4:8Luke 21:27 which he will give to all that love his appearance, when he shall come in the clouds to bring eternal life and blisse with him for all the children of God.

Rev. 22.20, 21.Rev 22:20Rev 22:21He which testifieth these things, saith, Surely I come quickly. Amen, Even so come Lord Jesus. The peace of our Lord Jesus Christ be with you all. Amen.