IT hath been observed by some, That of all the Prophets Isaiah is the most Evan­gelical. Nor is there any part of his Prophecy that hath more of Gospel in it than this Fifty third Chapter; wherein he speaks as if he wrote rather an History than a Prophe­cy. He speaketh as if he had lived in the dayes of the Gospel, and been an eye-witness of the sufferings of Christ and of the Glory which followed thereon.

[Page 2]In this verse the Death of Christ is set forth from the Grounds, and also from the Effects of it.

1. From the Grounds from whence it came to pass: 1. From the Pleasure of the All­mighty, It pleased the Lord [...] bruise Him, He [...]ath put Him to grief. 2. Another ground of the Sufferings of Christ, is the Covenant of R [...]demption, which was between God and Christ concerning the Salvation of the Elect; When Thou shalt make His soul an offering for sin: according to the Hebrew, the words run thus, If He shall put His soul an offering for sin. [IM-TASIM] Si POS [...]ERIT. So Ari [...]s Montanus and others. Which words evidently imply a Compact or glorious A­greement between God the Father and the Son, about this Matter. The Prophet in the ninth verse had declared the Innocency of Christ, He had dont no violence, neither was any D [...]it found in His mouth. But then it may be said, Why was the Lord pleased to bruise Him? How could that stand with Justice? Answ. Because there had been a voluntary Agree­ment between GOD and CHRIST concern­ing this matter; Christ undertaking to do the work of a Redeemer, and to Satisfy the Demands of Justice, and so it might please the Lord to br [...]ise Him, and no inju [...]y done nei­ther [Page 3] But then there must be another Cause assigned as [...] the sufferings of Christ. T [...]e [...]for [...] 3. The Sins of the Elect were the procuring Cause thereof. He made his soul an offering for Sin. h. e. not any [...]n of his own, which he was absolutely free from, but the sins of His people.

2. The Death of Christ is here described from the glorious Fru [...]s and Effects of it: viz. The Meriting of Conv [...]ion and Salvati­on on the behalf of his Elect, which is inti­mated in that Expression of seeing his seed.

There are Three Doctrines which we may take notice of from the words.

DOCT. 1. That There is a Covenant of Red demption.

DOCT. 2. That The sins of the Elect were the procuring cause of all those Sufferings, which Jesus Christ was exposed unto.

DOCT. 3. That Jesus Christ by His death hath merited the Conversion and Salvation of his Elect.

Doct. 1. That there is a Covenant of Re­demption.

[Page 4]We have formerly spoken of the Covenant of Grace made with Believers. There is some Difference between that and this of Re­demption, which is the Subject of our present Discourse; in that the Foederates are God and the Believer, in this the Foederates are God and Christ. In that, the Condition was free and absolute; In this, the Condition is Subjection to the Law, yea, to the Penalty of the Law. In that, the promise was Life & Glory; In this the Promise is a Name above every Name. So then there is some Diffe­rence between the Covenant which God made with men concerning Christ, and which He [...]ath made with Christ concerning men:

This is a glorious Mystery, and the know­ledge of it is purely Scriptural and Evange­lical: We shall endeavour by the help of Christ to set before you what the Scripture speaketh concerning this Mystery, in sundry Propositions which may serve to expli [...]e and Demonstrate the Truth before us.

Propos. 1. There have been eternal Foede­ral Transactions between God the Father and the Son concerning [...]he Redemption of the Elect. This Proposition is expressive of the Nature [Page 5] of the Covenant of Redemption, shewing what it is.

And there are three things contained there­in. 1. That there hath been a Transaction between the Father and the Son concerning the Redemption of the Elect. 2. That this Transaction was from Eternity. 3. That it is Foederal.

1. There hath bin a Transaction between the Father and the Son concerning the Redemption of the Elect. It is true, that there were Transactions and Consultations concer­ning Mankind, before Man was made. Gen. 1. 26. God said, let us make man in our I­mage after our likeness. Who are the Per­ [...]ns here spoken of, as creating Man? Even the Father, Son, and Spirit. For none but the LORD alone did or could Create man. So then the Sacred Trinity did as it were sit in council concerning the Creation of Man, but besides that, There have been glorious Transactions between the Father and the Son concerning the work of Redemption. Thus some interpret that Scripture in Zech. 6. 13. The counsel of peace shall be between them both. h. e. between the LORD JEHOVAH, and Him that is called the BRANCH: God and Christ did (as it were) consult together [Page 6] how Peace and Reconciliation might be Ob­ [...]ained for Sinners, so as might consist with the honour of Justice, Hence Christ is cal­led God's Companion, Zech. 3. 7. Awake O sword against the Man that is My Fellow. Now Companions are wont to consult together.

2. This Transaction was from Eternity. For God from Eternity knew that Man would fall, and though it be true, that neither the Di­vine Pras [...]ence, nor any thing else is or can be a Cause of GOD's Will (which is Himself) either Electing or Reprobating, ne­vertheless, we may from that Consideration argue and conclude, that He did from E [...]er­nity contrive a way for man's Recovery. It is true, that the Revelation of this Contriv­anc [...] was not before Time: it was first dis­ [...]o [...]ered presently after the Fall, Gen. 3. 15. and it was not put in Execution untill the Fulness of time came ( Gal. 4. 4.) that is to say, when the Son of God became incarnate; Nevertheless, the thing was agreed upon, by the Father and the Son, before the world be­gan, we may see by those Scriptures, Viz. 2. [...]im. 1. 9. & Tit. 1. 2.

3 This Transaction was Foederal. It was managed and concluded in a Covenant way; There was a glorious Compact or Agree­ment [Page 7] between the Father and the Son about this matter: For whatever is required to a compleat formal Covenant, we may [...]ee here. E. G. Where there is a Covenant there are two distinct persons, as it is said, [...] [...]. 20. A mediator is not of one. There must be more persons than one, where there is a Mediatour; so such a Covenant as we are speaking of, is not of one person. Thus the Father and the Son are two distinct Persons, although essentially One, yet personally Two. Again, Covenants are voluntary Transactions; so it is here, God the Father was voluntary therein, for He might have chose whether He would have accepted of satisfaction for sin from any but the Sinner himself. It was not any necessity of nature, but an Act of His ho­ly Will and Pleasure, to propound terms of Reconciliation. The Son was likewise vo­luntary in this matter; for He might have refused to have accepted of the Terms of this Covenant, but it pleased Him to accept there­of. Moreover, where there are Terms and Articles of Agreement accepted of, on both parts, there is a proper Covenant: So it is here (as afterwards will appear.) God saith unto His Son; If Thou willt become a Re­deemer of My Elect, Thou must goe into the World, and take on Thee the Nature of Man, [Page 8] and in that Nature doe and suffer all that is needful to be done in order to Salvation; I will doe it All, saith Christ. Here now is a glorious Covenant.

Propos. 2. GOD hath made glorious Promi­ses to Jesus Christ, on condition of His undertake­ing the work of a Redeemer. e. g. God has promised that He should be every way fitted and qualified for that Undertaking, and there­fore that an humane nature should be created for Him, that so He might be in a Capacity for the management of that Undertaking, Heb. 10. 4. A Body hast Thou prepared Me, O God. And that Gifts and Graces of the holy Spirit should be poured upon Him, according to that great and unparalell'd Undertaking. He was anointed with the oyl of the Spirit above his fellowes, Psal. 45. 7. Yea, He received the Spirit not by measure, Joh. 3. 34. i. e. above [...]asure; there are no known Limits set to that Portion of the Spirit which Christ as Man received. It is an higher Expression than can be used concerning any man or Angel, or Creature, but only is it spoken concerning Christ (who is more than a man or Creature. Also, God promised to assist Him in his work, Isai. 42. 1. Behold my servant whom I uphold, [Page 9] and ver. 4 th He shall not be discouraged, till he hath set Judgment in the earth. This is that which encouraged Christ in His work not­withstanding the Difficulties and Sufferings, which he was on the account thereof exop [...]ed unto, Isai. 50. 7. 9. And God promised him blessed Success in his undertaking, even, that the pleasure of the Lord should prosper in his hands, as the Context expre [...]eth. Yea, Suc­cess in respect of those He undertook for, That his Elect should be converted, and there­fore he shall see his seed. Yea, not only the Elect among the Jewes, but the Gentiles al­so. Therefore look into the 49th Chapter of Isaiah, where this Covenant of Redemption which we are now discoursing of, is likewise intimated: In the two first verses Christ speaketh of his Call to the work of a Re­deemer; in the third verse there is a promise that the elect Jews should be converted to Christ. Nay but saith Christ ( v. 4.) I must have more than that, My blo [...]d is of great­er value than to be given for them only. Those that make bargains, begin low at first, so God bids Christ low comparatively at first, (you must alwaies remember that these things are spoken after the manner of men, that so we might be able to conceive and un­derstand something of these Mysteries) Well, [Page 10] saith the Lord, if that be not enough, thou shalt have more, if the conversion of the Jews be not enough, elect Gentiles shall be converted also. v. 5. 6. And now saith the Lord that formed me from the womb to be his servant, to bring Jacob again unto him—Is it a light thing that thou shouldest be my servant to raise up the tribes of Jacob, and to restore the preserved of Israel? I will also give thee for a light to the Gentiles. Again, The Justification of Believers is promised to Christ; In this Context is promised, that he should justi [...]ie many. And their Sanctification Heb. 10. 10. By the which Will we are sanctified through the offering of the Body of Jesus once for all. What Will is that? That Will has Respect to the Covenant of Redemption, e­ven the Will of God concerning Christs Com­ing into the world to doe the work of a Re­deemer. The Sanctification of Believers doth originally flow from thence. And their eter­nal Salvation was promised to Jesus Christ, Heb. 9. 15. God promised that Incase Christ would become subject unto Death, all Believ­ers on Him shall receive an everlasting inheri­tance. There are also promises made to Christ of Victory over all His Ene­mi [...]s, Isai. 50. 9. Psal. 100. Yea, over Death it self, Psal. 16. 9. God promised that if Christ would become subject to death, [Page 11] in order to the Salvation of his Elect, he should not continue long in that state of death, but should have a glorious Resurrection to life and immortality. Therefore well might the Apostle say, It was impossible for him to be held under the pains of death, Act. 2. 24. And God promised that a glorious Reward should be given to him, as we see in the last verse of this Chapter. And accordingly God hath ex­alted Jesus Christ to sit at his own right hand, and hath made not only men but Angels and Authorities and Powers to subject to him, be­cause He hath been obedient unto Death, even the Death of the Cross, therefore God hath exalted him, and given him a Name a­bove every name, that at the Name of JESUS every knee shall bow in Heaven, and in the earth, and under the earth.

Propos. 3. Jesus Christ the Son of God has accepted of this undertaking according to the terms propounded by the Father. Hence it is that God is [...]iled the God of Jesus Christ; and the Lord of Christ, Psal. 16. 2. and 45. 7. Mic. 5. 4. Joh. 20. 17. Eph. 1. 17. Rev. 3. 12. Viz. in respect of the Covenant. As the Lord is said to be the God of Believers in respect of the Covenant of Grace; so he is said to be the God of Christ in respect of the Covenant of Redemption. On this same account also, [Page 12] God is said to be greater than Christ, Jo [...]. 10. 28. and 14. 28. viz. In that by voluntary Dispensation, Christ hath [...]ken upon Him the work and Office of a [...], and is become subject to the Fat [...] therein; and thence also is said to be His [...]vant, Isai. 52. 13. Yea, His willing and obedient servant, Chapt. 50. 5. The Lord God hath opened mine ear and I was not [...]bellio [...]s, neither turned away my back. And if we call to mind the Terms of the Covenant of Redemption but now hinted at, we shall see the Truth of this. One Article of it was, that the Son of God should become incarnate; hence Christ in respect of his Incarnation, is said to be s [...]nt of God. Rom. 8. 3. Now this the Son of God did readily comply with, Heb. 10. 5. 7. Sacrifice and Off [...]ring would [...]st tho [...] not, but a Body hast thou prepared me; then said I, [...] I come, (in the volume of thy book is it written of me) to do thy will, O God. The Son of God there speaketh, Father, (saith, he) [...] thy Wi [...]l that I should go into the world, that I should assume the Humane Nature, and in that Nature do the work of a Redee­mer? If that be thy Will, Lo, I come to do thy Will, O God. Again, According to the Articles of Agr [...]m [...]nt in this covenant, the Son of God was to become subject to the Law, and this Article he [...]ath complied with, Gal. 4. 4. [Page 13] God sent his son, made of a woman made under the law. So that the Eternal Son of God hath condescended not only to become incarnate, to be made of a woman, (although that Con­de [...]cention was infinite,) but also to be made under the Law, and this not only the gene­ral (or moral) Law, which all Mankind, yea, all rational creatures are subject unto, and Christ hath exactly observed, ( Mat. 5. 17.) but also that especial Law of the Church wherein he was born. Hence he was cir­cumcised, baptized, and kept the Passover, and subjected to other Rites of the Jew­ish Church, which were then of Divine In­stitution, Mat. 3. 15. and also the Sin­gular Law of a Redeemer which is express­ed in the Text. Viz. that He shall make his soul an offering for Sin. If Christ would become a REDEEMER, He must sub­ject Himself to the Penalty of the Law, Hee must yield Passive as well as Active Obedience. This is there called the Com­mandement of the Father, Joh. 14. ult.—and the Father gave m [...]e COMMANDE­MENT.—And this hath CHRIST complied with, and submitted to, Gal. 3. 13. Christ hath redeemed us from the curse of the law, being made a curse for us.—Yea, and he was [Page 14] willing and hearty in this Compliance, His heart was in it. 30. 29. Joh. 10. 18.

Propos. 4. God and Christ do exactly ob­serve the terms of this covenant. Yea (to speak after the manner of men, and with humility and Reverence) they hold each other to the agreement which has been between them: the Father holds Christ to the Terms of the cove­nant, He has bated him nothing of what he engaged to perform, Rom, 8. 32. God spa­red not his own Son. Nor did Christ ever de­sire to have any abatement thereof, which would be derogatory from the glory of God. Joh. 12. 27. Christ doth also hold the Fa­ther to what He hath promised, and therefore we do find him professing to the Father that he does expect that he should be as good as his word, Joh. 17. 4. 5. Father, I have glori­fied thee on the earth, I have finished the work which thou gavest me to doe, and now O Father, glorifie thou me with tine own self, with the glo­ry which I had [...] thee before the world was. Q. D. I have [...] the work of a Redeemer, and now I [...] the wages of a Redeemer, according to [...] Covenant which hath from Eternity been between us. Yea, Christ holds the Father unto what he had promised not only [...] himself, but also with re­spect [Page 15] respect unto all that shall believe on him, as in ver. 24. of that Chapt. Father, I will that they also whom thou hast given me, be with me where I am, that they may behold my glory. The Father hath promised that it should be so, and now Christ doth will and demand it should be made good

Propos. 5. God and Christ do confide in one another. They do as it were take one ano­thers wo [...]d. The Father trusts Christ. Hence the Patriarchs and Saints [...] before the Coming of Christ [...], Heb. 11. ult. They without us were no [...] perfect: they were not brought to [...] in one way and we in another, but were saved by the Me­rit of Christ as well as we. But how could that be, since Christ had not died before their souls were saved? Well, but God took Christ's word for it, that he would in the ful­ness of time goe into the world & dye for them. Hence the Death of Christ was effectual before it was actual, Rev. 13. 8. He is said to be the Lamb slain from the foundation of the world. How was Christ slain from the foundation of the world? Not only in respect of the De­cree of God, but in respect of the efficacy of Christs death: For the Death of Christ was efficacious ever since the first Believer that ever [Page 16] lived in the world, and this was because the Father took the world of the Son concern­ing his Coming into the world to doe the work of a Redeemer. Also Christ hath ta­ken God's word: Hence he came and died before such a time as half of the Elect were saved, or had any actual being in the world. In the Old Testament, the Father did trust the Son, in the New-Testament the Son doth trust the Father.

Propos. 6. God and Christ had glorious End, in making this Covenant of Redemption. The great and ultimate end, was his own Glo­ry. Not that there could be any real access or addition of Glory beyond what he alwaye [...] had: only a Discovery of that Glory. Here by the Glory of the Divine Attributes is ma­nifested. e. g. The Soveraignty of God. That God should elect some & reprobate others, & find out a way for the Salvation of fallen Men but not of fallen Angels, is a glorious Manifesta­tion of the absolute Soveraignty of Him who is GOD MOST HIGH. And the Glory of his Justice is also here to be seen. The Apostle in­sisteth upon that Rom. 3. 25. 26. To declare his Righteousness, To declare his Righteousness. In­deed if God had pardoned Sin without Sa­tisfaction, Mercy had been seen, but then God [Page 17] would not have had the Glory of his Justice. Likewise, Divine Grace is hereby glorified, [...] Tim. 1. 9. According to his grace which was given us in Christ Jesus before the world began. Here­in God commends his Grace, in that he should be contriving a way, and such a way, to bring us to Salvation before the world began. And the grace of the Lord Jesus was exceeding a­bundant, in that when Man had dashed him­selfe to Ruin, and the everlasting Father was coming out against him with Arrowes dipt in blond, that now the Son of God should step in and undertake to satis [...]ie Justice. And the Wisdom of God is also hereby discovered to Saints and Angels, Eph. 3. 9, 10. The Myst­ery which from the beginning of the world hat [...] been hid with God, to the intent that now to the principalities and powers in heavenly places might be made known to the Church the manifold Wis­dome of God. And the truth is, that nothing but Infinite Wisdome could [...]ave contrived such a way as this for accomplishing of Sal­vation, where Justice and Mercy so meet to­gether, and Righteousness and Peace do kiss each other.

USE. Let it be a word of CONSOLATION to those that are concerned in this Covenant.

[Page 18]1. It is a comfortable Consideration to think on the Ancient Love of God. If thou art concern'd in this Covenant, God loved thee before ever thou loved [...]t Him; yea, before e­ver thou had [...]t any Being; thy Name was written in the Lamb's Book of Life before the foundation of the world, even from all Eterni­ty. Therefore David faith, Thy loving Kind­ness is ever of old, Psal. 6. 25. God hath had Designs of Grace towards thee, from Ever­lasting.

2. If thou art concerned in this Covenant GOD who has an absolute Dominion over his Creatures, has given thee to Jesus Christ, Joh. [...]7. 6. 10. Thine they are and thou gavest the [...] one, and all mine are thine, and thine are mine▪ God hath given thee to Christ to redeem and save thee: There is such a poor Creature I give him to thee, do thou take him, save him, bless him forever, saith the Lord.

3. Hence thy Salvation is Certain. As sure as the Covenant of Redemption, as sure as [...]hat Christ hath made his soul an offering for sin. This is a suitable meditation to be [...] the heart at the time of Receiving, when we are at the Lord's Table. Is there Bread and Wine here? As sure as this is Bread and Wine so sure is it that Christ has died, and [Page 19] so sure it is that thou shalt be saved, and be­hold the Glory of Christ in Heaven, if thou art one Concerned in this Covenant of Re­demption. You will say, This is Comfor­table if I did but know that this belongs to me; How shall I know that? Answ.

1. Dost thou believe on Jesus Christ? No man can know his Interest in this Covenant before he doth believe. Ha [...]t thou an heart-purifying, an heart sanctifying Faith? Ha [...]t [...] thou accepted of Jesus Christ upon His own Terms? Hath God given thee to see the glorious Loveliness and Excellency of the Son of God, so that there is none in Heaven, nor any on the Earth whom thou doest desire in Comparison of Him? Hast thou received Christ as Prophet, Priest, and King? then This belongs to thee.

2. Are you the Seed of CHRIST? Are you become His Children in respect of spiritual Regeneration? If any man be in Christ, he is a new creature, 2. Cor, 5. 17. Hast thou a new heart, a new head, a new tongue, a new Life and all? Art thou become the Work­manship of God created in Christ Jesus to good works? if so then this belongs to thee.

[Page 20]3. Hast thou felt the blessed Power and Ef­ficacy of the Death of Christ in thy own soul? Is Sin mortified in thy soul Through the blood of Christ? And is thy soul mortified to the world thereby? then this belongs to thee. Canst thou say after the blessed Apostle, By th [...] Cross (i. e. the Death) of the Lord Jesus Christ I am crucified unto the world, and the world unto one, Gal. 6. 14. If Sin be indeed mortified in thy soul, then Christ has made His Soul as Offering for thy Sins.

IN the second and third Chapters of the Revelations, we have those Seven Epistles which the Lord Jesus Christ sent from Heaven to the Churches in Asia. These words are part of that which is in order the 4 th of these Epistles, the Preface whereof is contained in this verse: which does signifie

1. The Person to whom this Epistle was written, viz. The Angel or principal Offi­cer in the Church of Thyatira.

2. The Authour or Sender of it, viz. Je­sus Christ, who is here described,

1. From His Relation unto God the Father, [Page 22] whose Son he is.

2. From his Omniscience, he has eyes like a flame of fire.

3. From his [...], his feet are like fine brass.

At present wee shall only speak to the First of these, viz. That RELATION which Christ doth sustain towards God, And the Doctrine to be insisted on, is,

That Jesus Christ is the Son of God.

Now in the Doctrinal handling of this great Foundation-Truth we shall

1. Lay down some Propositions for Expli­cation. 2. Mention some Arguments for De­monstration.

THe Apostle having in the preceding Chapters of this Epistle, handled the Doctrine of Justification, he proceeds in this (with several other Chapters following) to discourse concerning the Mystery of Pre­destination. He had before asserted, that the Elect of God could not perish; against which Assertion it might have been objected, That the Jews who were an elect Nation perish in their Infidelity: To this he Answers, That not Elect but Reprobate (whether amongst [Page 56] Jews or Gentiles) are the persons that shall fall short of Salvation.

In the beginning of this Chapter, Paul ex­presseth his exceeding great Sorrow, for the Unbelief of the Jews, and for their being thereupon rejected of God: And he mentions several things which were the springs and Ag­gravations of his sorrow. One thing that made him grieve the more, was, In that the Jews were his Brethren and Kinsmen, and therefore their misery could not but go the more near to his heart. Another thing which aggrava­ted his grief, was, the Consideration of those peculiar Priviledges and Glories which are to be affirmed of the Jewish Nation. Two of which are mentioned in this verse:

1. Theirs are the Fathers. h. e. They were descended from those blessed Patriarchs, Abra­ham, Isaac, and Jacob. Now it is a very sad thing to consider, that the Children and Post­ [...]rity of those blessed Ancestors, should become the subjects of so great Misery and Ruin as is now come upon the Jews.

2. Of them, as concerning the flesh, Christ came. Christ was as to His humane nature an Israel­ite: which is the greatest glory the Jewish Nation can speak of; and therefore that's [Page 57] mentioned in the last place. Christ came of them only in respect of His flesh, i. e. His body or human Nature. He has another Na­ture which did not come of them, but is eter­nal.

Words cannot be expressed which do more clearly and fully declare the God head of Christ than these do. And therefore let the Doctrine from them be in the words of the Apostle,

DOCT. That Jesus Christ is over all, GOD blessed for ever.

It will be good for us to be established in this great Truth, the firm Belief whereof is neces­ [...]ary in order to Salvation. The Argumen [...] which the Scripture affords for the Confirm [...] of this fundamental Principle in the Doc­trine of Christ, may be reduced to Four Heads.

1. The Names and Titles which are peculiar unto God, are in the Scripture given to Jesus Christ. e. g. He is expresly and frequently called GOD, and that not only in the New Testament but in the Old. It is said that the Angel spake unto Jacob, saying, I am the God of Bethel, Gen. 31. 11, 13. Now God the [Page 58] Father is no where styled an Angel, wherefore that Angel who is the God of Bethel was none else but Christ the increated Angel of the ever­lasting Covenant. Again, when Jacob blessed Joseph's Children, he thus expressed himself, God before whom my fathers Abraham and Isa­ac did walk, the God which led me all my life long unto this day, the Angel which Redeemed me from all [...], bless the lads, Gen. 48. 15. 16. This Angel is called God, and the Redeemer, which is God's Title, Isa. 47. 4. The words cannot be applyed unto any created Angel, for [...]acob prayeth for a blessing from Him, as the Authour of Redemption from all Evil. This then clearly proves that Christ is God, and that Jacob did so believe. And Job was of [...] same Faith, Chapt. 19. 26.— In my flesh [...] I see God, whom I shall see for my self, and mine eyes shall behold. God the Father cannot be seen with bodily eyes; He is the invisible God. The Divine Nature can not be seen, but Christ by reason of his being Flesh, may be seen; and at the latter day every eye shall behold Him: Then shall Job (and every one else) in his Flesh see God. Now Christ is not said to be God in respect of Similitude, as Angels are; or in respect of Office, as Magistrates are; but in respect of Nature. Christ Him­self [Page 59] Himself argued against the Jews, That i [...] was necessary that the Messiah should be [...] another and an higher sense than [...] o [...] Judah (who were but [...] of him) are [...] Gods; & therefore God by Nature Joh. 10. [...] ▪ Hence He is said to be the true God, 1. Joh. 5. 20. We are in him that is true, even in his son Jesus Christ. This is the true God, & eternal life. We may not Affirm concerning any [...] man, but only the Man Christ Jesus that he is the true God. He is also styled the Mighty God, Isai, 9. 6. And the great God, Tit. 2. 13. which Titles cannot without Blasphemy be given to any meer man or Creature, [...]. 10. 17. Again, That glorious and fearful Name JEHOVAH is peculiar unto him who is the only True and Living God, That men might know that thou whose Name alone is Jeho­vah, art the most high over all the earth. Psal▪ 83. 18. Yet that very Name is frequently in Scripture, given to Jesus Christ the Son of God. Jehovah [...]aith, They shall look upon [...] whom they have pierced. He that poureth a spi­rit of Grace upon the house of David (which none but God can do) saith, they have pierced me Zech. 12. 10. See also Gen. 16. 10, 13. & 18. 16, 17. & 22. 11, 12, 13, 14, 15, 16. In all which Scriptures Christ the Son of God [Page 60] hath the Name of Jehovah given to him. And in the New Testament Christ is described by a Name which answers the Name Jehovah, for he is there said to be, He which is, and which was, and which is to come, Rev. 1. 8. which words are an interpretation of the Name Jeho­vah. Again, That Name Ehjeh, or as it is Englished I AM, is proper to God, Exod. 3. 14.— thou shalt say to the Children of Israel, I AM hath sent [...]e unto you. But this Name belongs to Jesus Christ the Son of God; who therefore said, before Abraham was I AM, Joh. 8. 58. Whence the blinded Jews thought that Christ had blasphemed, because He being a man attributed to Himself the proper Ti­tle of the eternal GOD. And that Title of the Lord of Glory. is peculiar to God. Who is the King of Glory? The Lord of Hosts is the King of Glory, Psal. 24. 10. But Jesus Christ is so. The princes of this world crucified the Lord of Glory, 1. Cor. 2. 8. He then is the Lord of Hosts. And that Title of the Most High, may not be given to any besides God. None but He is the most High over all the earth, Psal. 83. 18. But Christ is the Most High; therefore He is in the Text said to be God over all, that is to say, God Most High; a Style [...]it for none but the true God only; And Scrip­ture [Page 61] saith of Him that He is above all, Joh. 3. 31. He is above the Patriarks, above the Prophets, above Moses, yea above all crea­tures. He is Lord of all, and therefore GOD.

2. The Essential Incommunicable Attributes of God belong to Christ. There are some Attri­butes whereby the Nature of God is in part discovered, which creatures do partake of, such as Mercy, Goodness, Wisdome, Holiness, Right­ [...]ousness, &c. Albeit these Excellencyes are not in the Creature in such an eminent man­ner and infinite degree as they are in the Cre­ator. But there are other Divine Attributes which are incommunicable to any creature, being the absolute Properties of the Divine Nature. Now these are Affirmed concerning Christ the Son of God. e. g. Eternity is an essential incommunicable Attribute of God. He is the eternal God. Yea, Eternity it self, Isai. 57. 15. But Christ is in respect of His Divine Nature, eternal. Hence John Baptist said that Christ was before him, as well as after him. Before him in respect of His divine na­ture, tho' after him in respect of His humane nature, Joh. 1. 15. He was before Abra­ham, Cap. 8. 58. He was with God before he became Flesh, Cap. 6. 62. yea, before the [Page 62] world began, Chap. 17. 5. Even from Every [...], Prov. 8. 23. Mich. 5. 2. He is be­fore all things, Col. 1. 17. To signify his Eternity, He appeared unto John, with his hea4 [...] his hairs white like wool, and as white as Snow, Rev. 1. 14. Eternity is that which has neither Beginning nor End of Dayes▪ which is true concerning the Son of God. Heb. 7. 3. He is Alpha and Omega, the Beginning and the End, the First and the Last, Rev. 22. 13. Again, Omnipresence is an incommuni­cable Attribute or Property of the Livine Na­ture: None but God is or can be in all places [...] same time: But this is true of Christ. And therefore at the same time when he con­ve [...]d [...] men in this world, it was said of him, He is [...] Heaven▪ Joh. 3. 13. And He [...] in all places where his servants are [...] in his Name, Mat. 18. 20. And [...] his Churches every where [...] ▪ And Omniscience is peculiar unto [...], [...] is [...] in Knowledge: But so is Christ. Therefore Peter said to him, Lord, thou [...] All things. Joh. 2 [...]. 17. It is God's [...] to search & know the hearts of the children of Men. Solomon in his Prayer at the Dedication of the Temple, said unto God, thou only knowest the hearts of the Chil­dren [Page 63] of men, 1. King. 8. 39. Yet this is most truly affirm'd of Christ: He needed not that any should testify of man: for he knew what was in man, Joh. 2. 25. The Scripture saith that the Son of God hath eyes like a flame of fire, i. e. like unto Lightning, to note that his eyes see what is in the hearts of men; for these flames of fire reach unto the bowels and pierce the Inside. And He saith, All the Churches shall know that I am he which searcheth the Reins and Hearts, Rev. 2. 18, 23. By this Argu­ment was Nathaneel convinced of the Deity of Christ, when he perceived that the Lord Jesus looked upon him whilest he was alone and no mortal eye beheld him, he concluded that this Jesus must needs be the Son of GOD, the King of Israel. But thus for the second Ar­gument.

3. Divine Worship does belong to Christ. GOD alone is the Object of Religious worship Mat. 4. 10. Thou shalt worship the Lord thy God and Him only shalt thou serve. But such Wor­ship is due to Christ. Therefore Joshua fell on his face and did worship, when Christ appeared unto him as the Captain of the Host of the Lord, Chap. 5. 14. And the Wise men of the East fell down & worshiped him Mat. 2. 11. [Page 64] And the Disciples when they saw that he was more than a meer man, they came and wor­shiped him saying, of a truth thou art the Son of God Mat. 14. 33. Therefore we read of the Servants i. e. Worshipers of Christ, Jam. 1. 1 [...]. Rev. 1. 1. & 22. 3. And men are command­ed to Kiss the Son of God, Psal. 2. 12. which Kissing implieth Adoration. Hence Idolaters were wont to kiss their Idols which were wor­shiped by them, 1. King. 19. 18. Job. 31. 27. A little further to inlarge here,

Baptism is a religious Ordinance; and Christ is the Object of it Act. 2. 38. Christ is in­deed the Institutor of all Religious Ordinan­ces, and therefore the Object of Religious Worship. Baptisme, the Lord's Supper, the Christian Sabbath, He is the Lord of those ho­ly Institutions, and thence is religiously acknow­ledged in them all. Again, an Oath is a re­ligious thing; so that it is unlawful to swear by any Creature: But when a man is call'd to take an Oath, he may solemnly invocate the Name of Christ. For so did Abraham, Gen. 22. 15. 16. and so did Paul in the begin­ning of this Chapter, I say the truth in CHRIST I lye not. Prayer is a part of re­ligious Worship: But Christ is an Object of Prayer, Jacob wept and made supplication unto [Page 65] him, Hos. 12. 4. Stephen, when dying pray­ed unto Christ to receive his soul, Act. 7. 59. All the Disciples in Jerusalem called upon the Name of Christ, Act. 9. 21. Yea, all true Believers are described to be such as call upon the Name of Jesus Christ our Lord 1. Cor. 1. 2. Once more, Beleeving is an Act of internal Worship: No creature may be believed on. Cursed is he that puts his trust in man. But Christ is the Object of Faith, Joh. 14. 1. The Apostle saith, I trust in the Lord Jesus CHRIST, In Him shall the Gentiles trust, Rom. 15. 12. Often in the Scripture we are commanded not only to be­lieve Christ, but to believe in Him, and to believe on Him; which if he were not God we might not do. Yea, Christ is the bless­ed Object of the eternal Praises of Saints and Angels: Therefore He is here said to be God blessed for ever, which is also a Discripti­on of the true God, Rom. 1. 25. unto whom even lasting praises are due. The Host of Heaven worship Him, saying Blessing be to the Lamb for ever and ever. Rev. 5. 13.

4. The proper Works of God belong to Christ There are Immanent Acts of God. Election is [...] and that is ascribed to Christ, Mat. 24. 31; [Page 66] None but God can say of all that do or eve [...] shall believe, that they are his Elect. And there are external works of God which can­not be affirmed of any other. e. g.

(1) The work of Creation is peculiar to God, Isa. 44. 24. I am the Lord that ma [...]eth all things▪ that [...] forth the heavens alone, that spreads abroad the earth by my self. No finite or se­cond Being ever was or can be the Author of a work of Creation: But Christ is so. Joh. 1. 3. All things were made by Him, & without Him was not any thing made, that was made. Words cannot be more express and full than those are, declaring Christ the Son of God to be the Creator of the world. Hence He is said to be the beginning of the creation of God. Rev. 3. 14. not that He was the first creature, as Arius did most corruptly interpret, but be­cause the Creation of God did receive its be­ginning from Him.

(2) To Preserve and Govern the whole Creation is the proper work of God. Neh. 9. 6. None but One of infinite power and wisdom is able to govern the world. One of the [...] speaketh truly in saying, that If God should give unto any one of His creatures all the wisdom that is in all the Angels in hea­ven, [Page 67] and then commit the Government of the world to him, but for one hour, he would bring all to confusson and ruin in an hours time. But Christ upholds and Governs the world. By Him all things consist, and are upheld by the word of his power, Col. 1. 17. Heb. 1. 3. And therefore it is said, He worketh hitherto, Joh. 5. 17 viz. as to that work of Preserv­ing and Governing all things which He has made.

(3) To Forgive Sin is the proper work of God. The Pharisees, held a true Principle (tho by them misapplyed) when they main­tained, that none can forgive sin but God only, Mare. 2. 7. Mich. 7. 18. But it be­longs to Christ to do this. Exod, 23. 21. Math. 9. 6. Again,

(4.) The Sending of the Holy Ghost, is a work peculiar unto God. It is high Blasphe­my to say that any meer man or creature has power to send the Holy Ghost. But this is most true of Christ: He saith, I will send the Comforter, He shall glorify me, He shall receive of mine and shall shew it to you. Joh. 16. 7, 14. Hence the Apostle speaketh of the Sup­ply of the Spirit of Jesus Christ, Phil. 1. 19. None but God can bestow the gifts and graces of the Holy Spirit, yet these doth Christ con­fer [Page 68] upon whom He will, and in what d [...] ­gree and measure he will. He batizeth wi [...] the Holy Ghost & with fire, Mat. 3. 11. Ther [...] ­fore He is GOD.

(5) Miraculous works are proper unto the great GOD to effect. Psal. 72. 18. Blessed be the Lord God who only does wondrous things. Nothing less than the Arm of OMNIPOTEN­CY can produce a Miracle. But Christ was the Author of many Miracles, the like wher [...]unto were never wrought in the world, Ma [...]. 9. 33. As for the holy Prophets and Apos [...] ­les they were not the Authors of those Mi [...] ­cles which were wrought by their hands: [...] Christ was Himself the true Authour of the Miracles wrought by Him. Hence when the Apostles wrought Miracles, they did it in the Name of Christ; as in Act. 3. 12, 16. & 9. 34. which, if Christ had not been God, they could not have done. But He did Mira­cles in his own Name and by his own power▪ I will, be thou clean, Mat. 83.

(6.) To Raise the dead is the work [...] God. Which may be one reason why He is styled the living God. 'Tis God and [...] else that raiseth the Dead: But Christ [...] the Author of the Resurrection. As the Fa­ther rai [...]eth up the dead; even so the [...] [Page 69] [...]ickneth whom he will, Joh. [...]. 21. He rai [...] ­eth up Believers on him, at the last day, Cap. 6. 4 [...]. Therefore He said, I am the Re­surrection and the life, Cap. 11. 25. No [...]er man or creature can say so. It is then necessary that we should know and be­lieve, that Jesus Christ is over all, God blessed for ever.

The great Objection which the Jews make against this glorious Truth is, that Christ is a man, and therefore cannot be God. But we must believe that Christ is God and man too, both God and Man in one Person. The Jews themselves dare not say that God is not able to take an humane nature into per­sonal Union with Himself: And if God in His Word hath declared that He has done this wonderful thing, wo [...] be to that man's soul that will not believe Him. The Scrip­ [...]res of the Old Testament which the Jews own to be the Word of God, expresly testi­fy that a Man should be in the world who is God's Equal, and therefore God and man in one person, Zech. 13. 7. Awake, O sword against my shepherd, against the man that is my Fellow, saith the Lord of hosts. The Jews crucifyed Christ because he being a [Page 70] man said he was the Son of God, and so equal with God: yet their own Prophets had spo­ken of such a man as should be Fellow to the Lord of Hosts.

The chief Objection which Socinians make against this Article of Faith, is, that the Father [...]s said to be greater than Christ, Joh. 14, 2 [...]. If Christ be inferior to God, how then is he [...]in respect of nature God?

Answ. One may be inferiour to another i [...] ­respect of Office and yet equal to him in re­spect of Nature. A Son in respect of Office may be inferior (or superior) to his Father [...] so Christ as Mediator is inferior to the Fa­ther, and yet in respect of Nature is equal to Him, and One with Him.

J Ohn wrote his Gospel after the rest of the Evangelists. When the Apostles were most of them dead, there arose certain Hereticks who denied the Godhead of Christ; which is thought to be the occasion of John's writing his Gospel; that so he might bear witness against that which was the grand Er­ror of the time wherein he lived. He does most plainly assert and prove the Deity of Christ: for which cause he has been comonly [Page 76] styled John the Divine. And that is in a special manner the Scope of this Chapter, which does contain a Description of the Per­son of Jesus Christ, in respect of both his Natures Divine and Humane. The Divini­ty of Christ is asserted and proved from ver. 1. to 14. His Humane Nature is declared in this verse & in these words; wherein we have

1. The Person Assuming, called the Word. h. e. the Son of God, or second Person in the Trinity, who is called the Word. In the Old-Testament Christ is called the word When David said before God, For thy Words sake thou hast done all these great things. 2. Sam. 7. 21. his meaning may be, that all was done for the sake of Christ. And the Jews of Old were wont to term the Messiah the Word of God. So the Chaldee Paraphrase frequently calleth the Messiah [MIDBAR] i. e. the Word. Now the Messiah being commonly styled the Word of God, the Apostle speaking of him giveth him that Name. He may be so called, (1) In respect of the eternal generation of his Person. The Son of God is essential, in [...]er­nal and eternal Word of the Father: that as Words are the Birth of the mind; so is the Son of God eternally begotton by the in­finite [Page 77] understanding of the Father reflect­ing upon his own glory before the world be­gan. (2) In respect of his Office. As words discover what men will and desire; so it is the Office of Christ to discover the Will of the Father. The Word of God is that which revealeth his will to the Children of men: this is true of Christ. (3.) He is the great Promise. The Promise is called the Word in Scripture. Now Christ was the first and great Promise. The Patriachs of old did long for nothing so much as the fulfilling of that Word or Promise, that the Messiah should come into the world and redeem his people. Among men Word is often used for Promise. As when we say, I'le give you my Word, & I'le make good my word, i. e. Promise.

In these respects then is Christ styled the Word.

2. We have the Nature Assumed, no­ted by that of Flesh, whereby the whole humane Nature of Christ is signified. Man is by a Sy­ [...]cdoche called Flesh, in the Scripture. Psal. 56. 4. So is the human nature of Christ [...]l [...] ­where expressed. Joh. 6. 51. 1. Tim. 3. 16.

3. The Union of the two natures of Christ is here noted by that of the Word's being made [Page 78] Flesh. It is not only the Word was Flesh but that he was made so. [Egeneto] i. e. he took the Nature into personal Union with himself. So that these words are Declarative of two great Mysteries of the Gospel. viz. The Incarnation of the Son of God, and the personal Union between his two natures.

Accordingly there are two Doctrines to be insisted on.

DOCT. I. That Jesus Christ the Son of God is man as well as God.

DOCT. II. That There is a personal Uni­on between the two natures of Christ.

Doct. I. That Jesus Christ the Son of God, is Man as well as God.

In the doctrinal handling of this great Truth, two things may be enquired into. (1) How it does appear that the Son of God became Man. (2) The Reason why he did so.

QUEST. I. How does it appear that the Son of God is Man, and not God only?

ANSW. 1. The Scripture does expresly and abundantly bear witness to this Truth. Christ is [Page 79] expresly called the MAN Christ Jesus, 1. Tim. 2. 5. He said to to the Jews, ye seek to kill a Man that has told you the truth. Joh. 8. 40. And he is styled the Son of Man. Mat. 16. 13. He is set forth by that Name about fourty times in the New-Testament. And he is said to be the son of David, Mat. 1. 1. And the son of the Virgin Mary. Christ as God had no Mother. As man He was without Fatuher, as God without Mother. Inasmuch therefore, as the Virgin Mary is said to be his mother, he is man as well as God. And the Scripture saith that he was born of a woman Gal. 4. 4. And he is called the seed of the Woman, Gen. 3. 15, And he is called by the name of Adam: He is the last Adam, 1. Cor. 15. 45. And it is said, the second Man was the Lord from Heaven, ver. 47. Therefore he is as truly man as the first Adam was. The Scriptures affirm of him, that He became Flesh. Without Controversy, great is the mystery of Godliness, God manifest in the flesh, 1. Tim. 3. 16. Christ is God incornate. When the eternal Son of God did assume the hu­mane nature, then was God manifest in the flesh.

2. The Essential parts of a man are affirmed of Christ, therefore it is most true that he hath an humane nature belonging to Him. A man does consist of two essential parts, viz. An [Page 80] humane Body, and a rational Soul; both which do belong to Christ. He has an humane Bo­dy; We are sanctified by the offering of the Bo­dy of Jesus Christ, Heb. 10. 10. His own self bare our sins in his own body on the tree, 1. Pet. 2. 24. When Christ had blessed the bread at the Lords Supper, He brake it and said this is my Body, Mat. 26. 26. The Members of an humane Body belong to him, Hence we read of His Eyes, Joh. 17. 1. And of his Hands and his Feet, Psal. 22. 16. And that too after his Resurrection, because Jesus Christ has hands and feet now in his State of Exal­tation. He has his humane nature still, and will have so to all Eternity: which humane nature of His shall be seen by every Eye at the last day. Luc. 23. 39, 40. Rev. 1. 7. And he has a rational Soul, which is the other essential part of humane Nature. His SOUL was made an Offering for sin. Isa. 53. 10. He complained that his SOUL was sorrowful un­to death, Mat. 26. 38. And when he was dy­ing he said, Father, into thy hands I commend my spirit. Luc. 23. 46. The proper Facultyes of a reasonable soul are ascribed unto Christ. e. g. That of Understanding. When he was about 12 years old, he did so reason with the learned Doctors, as all that heard him were a [...]to­ni [...]ht [Page 81] at his Understanding, and he increased in Wisdom, Luc. 2. 46, 52. Another Facul­ty of the Soul, is that of the Will: which is also affirmed of Christ. Luc. 22. 42. Not my Will but thine be done.

3. Humane Actions are affirmed of Christ. e. g. Natural and common Actions performed by men in common with other creatures: such as Eating and Drinking. These actions did Christ doe when in this lower world. Luc. 22. 15. 16. 18. To sit & stand, and walk from place to place, are things not to be affirm­ [...]d of the divine nature in propriety of speech; because that is infinite & alwayes in all places. But Christ went up and down doing good. Act. 10. 38. And we read in the Scripture of his Sitting and of his Walking, and once of his Ri­ding to Jerusalem. Moreover, to speak and teach and write, are Actions proper to men: and these things did Christ do. Luc. 4. 15, 16. Joh. 8. 6. 7, 8.

4. Humane (sinless) Infirmities are affirmed of Christ. Therefore he is man as well as God. Indeed, as for those sinful Infirmities which we are so miserably subject unto, Christ had none of them; but other Infirmities he once had, [Page 82] Heb. 4. 15. We have not an high priest which cannot be touched with the feeling of our infirmi­ [...]ies, but was in all points tempted like as we are, yet without Sin. It is therefore also said, that God sent his own son in the likeness of sinful fl [...]h, Rom. 8. 4. The Son of God is not only in the likeness of flesh, for he is made real flesh but only like sinful flesh: As the Brazen Serpent was like a Serpent, but had no poison in it; so Christ was like unto sinful flesh, but never had the least degree of sin in his holy nature. Only as to other Infirmities he was as all other men are. Its true, that there are many perso­nal infirmityes of men which Christ had not experience of: there are many Diseases which particular persons are afflicted with, that Christ was never subject to, but the general infirmities of humane nature, he did subject unto. e. g. To Hunger, Thirst, Weariness, &c. which are the general Infirmities of our nature. And so it was with Christ when in this world. Mat. 4. 2. Indeed now he is entred into his glory, he is not subject to any infirmity; but during his state of humiliation he was so. Hence that state is expressed by the dayes of his fllesh. Heb. 5. 7. i. e. the time when he was subject to humane sinless infirmities. And Christ hath not laid aside the essential propertyes of his [Page 83] humane nature. Tho' such in [...]rmityes as were accidental thereunto and necessary for his state of Humiliation are not consistent with his glo­rified estate; yet he carried to the right hand of God in Heaven his humane nature, even a soul and body, the very same that once suffered for the Sins of his people. He hath flesh and bones, ( glorified flesh) now in heaven: And therefore a glorious body; for so does the Scripture declare and teach us to believe. We have a Saviour in heaven, who shall change our vile bodyes▪ that they be fashioned like unto his glo­rious body. Phil. 3. 21.

5. We may for the further Confirmation of this Truth, take notice how it has been mysteri­ously signify. In the dayes of the Old Testa­ment, the Son of God did sometimes appear in the form of a man to the Patriarchs; So he did to Abraham; and so to, Jacob and to Jo­shua and others (and some think that he ap­peared in the likeness that he was to take) we do not read that God the Father or that God the Holy Ghost did ever appear in a humane shape to the Fathers, only God the Son did so: thereby to signify his future Incarnation; that in due time he would really be, as then he seem'd to be.

Moreover, The Tabernacle was a Type of Christ's humane nature, which is therefore [Page 84] called the true Tabernacle which the Lord [...] pitched and not man. for the humane nature of Christ came not into the world by means of any man, but was conceived by the power of the Holy Ghost: & is therefore said to be the great & perfect tabernacle. Heb. 8. 2. & 9. 11. And when John prophesyeth in the Revelations (Chapt. 13. 6.) that the time should come when men would Blaspheme God's Taberna­cle, He doth [...]oretel the gross Idolatry of the Papists in their Mass, and their blas­ph [...]mous Doctrine about Transubstantiation, b [...] which the highest abuses that can be are offered to the humane nature of Christ, in which na­ture God dwells. In my Text it was said the Word was made flesh, and the next words are, and dwelt among us. The Greek word is [es [...]enose] which the Auncients are wont to interpret [ shenos anel [...]be [...]] i. e. Corpn [...] assumpsit; He tabernacled among us. The Feast of Tabernacles did typify the Incarna­ [...]on of Christ, whence the Jewes suppose that Christ will be born at the time whe [...] that Feast is by them observed; and they de­ [...]de at Christians for keeping the Feast of Christ's Nativity in the tenth Moneth of the Year, saying that they place the Birth of Christ in the mon [...]th, wherein they ought rather to [...] his Conception. However, the Feast of [Page 85] Tabernacles which the Children of Israel kept in the seventh moneth, did signify that God would appear and dwell in our nature. The Temple was also a Type of Christ's body. Joh. 2. 19. Jesus said, destroy this Temple (pro­bably Christ did with his hand point at his own body as he spake these words:) in ver. 21. 'tis said, He spake of the Temple of his body. The Temple was the most costly, excellent, glorious, House in the world; thereby figure­ing the humane nature of Christ, which was adorned with graces and spiritual excellencies beyond any other man or creature. Particu­larly the Veil of the Temple typified the hu­mane nature of Christ. He has consecrated a new (Christ was then newly slain, and there is no other way after this, and therefore it is still and alwayes new) and living way for us, thro' the veil, that is to say his flesh. Heb. 20. As there was no entring into the Holy of Holies but by the Veil; so there is no entring into Heaven but through that Sacrifice of the flesh, i. e. the humane nature of Christ. And this Truth is still mysteriously signifyed by that Ordinance of the Lord's Supper. The bread signifies the Body and the Wine the Bloud of Christ: And that Sacramental Action of Taking the Bread in order to the Consecration thereof, puts us in mind of Christ's taking our nature. That's a [Page 86] Meditation which should be in our hearts, as we see the Minister take the bread in or­der to the Blessing & Breaking of it, we should then think of Christ's Incarnation, that the Son of God has assumed our nature, that so he might dye for our sakes

We come therefore to enquire into the Rea­sons of the Doctrine.

Reas. 1. The Word was made flesh, because it was the Will of the Father to have it so. We have for­merly treated of the Covenant of Redemption, & then was shewed that this was one Article i [...] that Covenant, that the Son of God should take unto him the nature of Man. The Father said to Him, If thou willt be a Redeemer for sinful Man, thou must thy self become a man, and in that nature do what concerns a Re­deemer to perform. In Compliance with this Will of the Father, the Son of God was mani­fest in the flesh, Heb. 10. 5, 7. Joh. 14. ult▪

Reason 2. That so he might be a fit Mediator between GOD and the children of men. There is one Mediator between God and men, the man Christ Jesus. 1. Tim. 2. 5. Hence Christ was fit to be a dayes man (as Job speaketh) Between them both. It was altogether ne­cessary [Page 87] that the Mediator should be God­man. If Christ had been man only he could not have been a Mediator; He could not have saved one sinner, nor satisfyed for one sin. And if he had not been a man, but God only, He could not have been a Mediator. He that sanctifyeth and they that are sancctify ed, are all one, i. e. of one & the same nature Heb. 2. 11. Since the Elect are partakers of flesh & blood, He Himself took part of the same: Otherwise he could not have dyed, nor have made Recon­ciliation for the sins of his people. Except he had been made Flesh, He could not have shed His blood to make attonement for sinners.

USE. 1. We must conclude that Ignorance or Error about this great Truth; is of dangerous Consequence to the souls of men. It is indeed a Fundamental Article in our Christian Faith, the Knowledge whereof is necessary to Salvati­on. It is strange to consider, that any who live under the Gospel, should be ignorant of such a plain, easy, common principle of Re­ligion: nevertheless there are such. I have discoursed with some that goe under the name of Christians, that yet could not tell whether Christ were God or man, but when asked the question, have replyed that he was only [Page 88] God, as supposing that a man could not save them. But such dark and horrid Ignorance will be destructive to the souls of men. There are also, who tho' they do in words acknow­ledge it to be a great Truth, that the Son of God became a man; Nevertheless they hold such, errors as are not well consistent with the Truth which they profess. So do they who maintain the real Presence of the Body of Christ in the Sacrament: which is to say that Christ's Body hath not the true nature of a Body, and in effect to say, that He has only a divine na­ture. He that takes away the Propertyes of an humane nature denies that nature. A [...] if Christ has no other nature but that which is in all places, then He hath only a divine nature. There are also a sort of men in the world, who hold that there is no Christ but what is within; and that Salvation is to be had, not from a Christ without, but from at Christ within. My Brethren, take heed of such errors, they that maintain them, let them pretend what they will, they deny the Humanity of Christ, and so overthrow the Faith, and subvert the souls of them that shall be so miserable as to give any Credit to their strong Delusions.

USE 2. Hence may we be humbly familiar [Page 89] with the Lord Jesus, and with God through Him. Indeed, we must carry our selves humbly and reverently before him, because he is GOD as well as man, yet may we be familiar with him, because he is man as well as God. He is be­come our near Kinsman. Under the Law, He that had right to Redeem, was a near kins­man; so the Son of GOD, the Redee­mer of Souls is become our near Kins­man: as Boaz told Ruth he was to her. He is not ashamed to call us Brethren; as being in our nature, a man as we are, though not a Sinner as we are. Heb. 2. 11. And therefore He bids Believers come and be familiar with Him; and that the Terrour of His infinite Majesty should not make them affraid. When Joseph's Brethren being Conscious to themselves of their own great Guiltiness, were affraid & troubled at his presence, He said to them, Come near to me I pray you, I am Joseph your Brother. Gen. 45. 4. When believers have an humble sense of their sin and guilt, the Son of God sayes to them, Come near to me, I am Jesus your Brother: I will make your peace with my Father, and therefore be not dis­couraged. Hence Christ causeth Believers to fit down with Him at his own Table. If a great man invi [...]e [...]h those to his Table who [Page 90] are much his inferiours, tho he expects that they should know their Distances, yet he a­loweth of Freedom and Familiarity in their communion. And the Son of God who is made man does therefore invite us to his blessed Table, because He would have us humbly Familiar with him, yea and with God through Christ. Without Christ we may not draw near to that God who is a Consuming fire. But having such an one as Jesus the Son of God to lead us by the hand into the presence of the Father of Glory, we may come bold­ly to the Throne of Grace. We have boldness of access through Him, Eph. 3. 12.

USE. III. O Love Jesus Christ. Believers have infinite Cause to love Him. Should there not be Love between Kindred and near Rela­tions? Christ is our Kinsman (as but now was [...]hewn) our elder Brother, our Father, our Husband. And He is an Obeject worthy to be loved. He is altogether lovely. If thou can [...]t set thine heart upon a more amiable Object, or a more lovely person, never think of loving him more: But that can't be. And He deserveth all our Love, by what he hath done for us. He has loved us, and that with an everlasting Love. Before the world be­gan he took pleasure in thinking of us, and [Page 91] in the Communion which he should forever en­joy with his Redeemed Ones. Wherefore he faith, I was from everlasting, rejoicing in the ha­ [...]table part of the earth, and my Delights were with the sons of men. Prov. 8. 23, 31. And therefore was he willing to to be made flesh. His Love moved him to that infinite Conde­ [...]cention. That the blessed Son of God who [...]umbleth him self to behold the things in Heaven should condescend to assume our Na­ture into personal Union, that he should be willing to be clothed with Flesh! What won­derful Love was that! And he does conti­nue to love his saints throughout the dayes of Eternity. Joh. 13. 1. Having loved his own which were in the world, he loved them to the end. That fire of Love which is in the heart of the Son of God towards believers, it was kindled before the world began, and will burn world without end. The choicest bless­ings that ever we did, or shall, or can partake of, we are beholding to Jesus Christ the Son of God for them all. It is in Christ that God does bless us with all spiritual blessings, Eph. 1. 3. And if it had not been for Christ, we had never had any spiritual blessing. He is our Righteousness, he is our Life, he is our All. O then let us love him. Never any one did for us as [Page 92] Christ has done. Nay, no one in heaven [...] earth would or could have done so much so us as Christ has done. He dyed for us [...] suffered the most bitter death that ever [...] known. Ignatius was wont to say, my [...] is crucified. Has Christ been crucified to [...] us from being broken for ever in the place of Dr [...] ­gons, and that we might not be covered with the shadow of eternal death! and shall we [...] lo [...] Him! We cannot exceed bounds in our Love to Christ; as we may in our love to the world and the things thereof: which indeed is the Cause of all the misery we are subject unto. It is all because we love other things [...] much, and Christ so little. The more we de­light in Christ, the more will God delight in at, Joh. 16. 27. The Father Himself loved you, be­cause you have loved me, and have beleeved th [...] I came out from God. Therefore let us Love the Son of God, who has loved us, and assumed our nature, and in that nature dyed and giv­en Himself for us.

We proceed now unto the Second Doctrine viz.

DOCT. II. That There is a personal Uni­ [...]n between the two natures of Christ.

THe Scriptures make known this wonderful Mystery unto us. Wherefore its said of Christ, that in Him dwells all the fulness of the Godhead bodily. Col. 2. 9, because he is God and man in one person. He is God manifest­ [...]d in the flesh, 1. Tim. 3. 16. So that the same person who is God, is also Flesh.

For the further opening and Confirmation of this Doctrine, we shall (1.) Lay down [Page 94] some Propositions for the clearing of the Truth. (2) enquire into the Reasons of it.

Propos. 1. The personal union of Christ two Natures is that whereby the Second Person in the Godhead has assumed the individual [...] ­mane Nature of Christ to subsist inseperably in [...] same Person.

In this Description we have (1.) The Assumer. (2.) The Assumed (3.) The manner of Subsistence.

1. The Assum er. Viz. The second Person [...] the Godhead: Who is here called the Word So in 1. Joh. 5. 7. There are three that [...] record in heaven, the Father, the Word and the Holy Ghost, and these three are One. It is on­ly the Word, or Son of God, and not the Fa­ther or the Holy Ghost that is made flesh. It's true that every Person in the Godhead hat [...] an hand in the Incarnation of Christ. God the Father had so; who is said to prepare a body for his Son, Luc, [...]. 30, 31. Heb. 10, 5. And God the Holy Ghost had an hand in framing the humane nature of Christ. The birth of Jesus Christ was on this wise: When his mother Mary was espoused to Joseph, before they came tog [...] ­ther she was found with child of the Ho­ly [Page 95] Ghost, Mat. 1. 18. And this was accor­ [...]ing to what the Angel had spoken, who said [...]nto her,— the Holy Ghost shall come upon thee, and the power of the Highest shall over shadow thee; therefore also that holy Thing that shall be [...]orn of thee, shall be called the Son of God. Luc. [...]. 35. But only the Second person of the [...]odhead can be said to assume or to be uni­ [...]ed to the humane nature. As when three per­ [...]ons joyn together in making a Garment, only [...] puts it on; every one has an hand in the efficiency of the Garment, yet but one weareth it; [...] in the Efficiency of the humane Nature of Christ, All the Persons in the sacred Trinity [...] concur, yet it is only the Word or Son of God that taketh that nature into personal Union. It is only the Second Person of the Godhead, [...]nd not the Godhead that does immediately assume; for then every person in the Godhead should assume humane nature, which we may not affirm. It is Sabellianism and Heresy to maintain, that the Father and the Holy Ghost are incarnate, as well as the Son.

2. Here is the Thing Assumed. viz. The Singular humane nature of Christ. The Son of God hath taken humane Nature into his own Bo [...]ome, into nearest Union with His [Page 96] own Person. Hence he is said to assume flesh i. e. humane nature and none other, Heb. [...]. 14. 16. Forasmuch as the children are partaken of flesh and blood, He also Himself took par [...] [...] the same; for verily he took not on him the nature of Angels, but he took on him the seed cmay be affirm'd only of [...] individual humane nature of Christ. It can [...] without Blasphemy and Heresy be affirmed [...] the individual humane nature of Abraham, [...] Peter or David or John, or any particular Saint that it is personally united to the Son of God He has taken them into mystical Union [...] himself, but not into personal Union; [...] that is the Prerogative Royal of Jesus Christ Nor indeed was it meet that so great a Dig [...] ­ty should be common. As Divines right observe, It becomes not the great GOD, who ONE in nature, to communicate his Dignity [...] to One:

3. In this Description of the Personal U­nion, we have expressed the Manner of the Subsisting of the humane Nature thus united to the Divine Nature of the Son of GOD. (1.) It does subsist in the same Person. (2.) Inseparably.

(1.) In the same Person. For the humane [Page 97] [...]ture of Jesus Christ is not a Person it self [...]: it is a mystery which all men had bin ig­ [...]orant of had it not been for the humane na­ture of Christ, that its possible for humane nature to subsist without it Personality. All other humane natures are distinct persons of themselves, but the humane nature of Christ is not so: For then there would be Four Per­sons in the Godhead; Three of them eternal, and one of them made of a woman in the Fulness of time. We must therefore know, that there is in Christ, a personal Union, but not an Uni­on of Persons; and a Union of natures, yet not a Union of Persons. The Humane Na­ture of Christ did not subsist one moment, be­fore its being united to the Son of God, the second Person in the Trinity.

2. The human Nature of Christ does subsist Inseparably as well as personally with the Son of God. This Union is an everlasting Union. The humane Nature never did exist one mo­ment before its being united to the divine, nor ever shall be disunited from it. As long as God shall be God, so long shall the personal union of Christ's humane nature with the divine con­tinue. When Christ dyed and his soul was se­parated from his body, yet his humane nature was not separated from his divine; but when [Page 98] his body say in the Grave and his soul in Pa­radise, both body and soul were united to the Divine Nature. As Death di [...]olveth not the mystical union which is between Christ and the Believer, so neither did it the personal Uni­on between the two natures of Christ. Hence Christ's Incarnation is not properly any part of his Humiliation: For his state of Humili­ation is laid down, whe [...]as his humane nature i [...] not layd aside, nor ever shall be.

Propos. II. By Reason of the Union of the two natures of Christ, There is a Communication of Properties. This followeth unde [...]ably from the Hypostatical union of the two Natures of Christ, and is also a Demonstration of the truth of this Doctrine, that there is a personal Union. Hence that which does belong pro­perly to the Person of Christ, is ascribed to either nature. e. g. Mediation with the Father belongs to the Person of Christ: nevertheless it is ascribed to the Manhood. 'Tis said, the Man Christ Jesus is the Mediator, 1. Tim. 2. 5. Yet Christ is not Mediator as man only, but as God-man. Likewise that which does belong to either nature is affirmed of the person. Eter­nity, and Immunability are essential propertye [...] [Page 99] of the Divine Nature: And yet these proper­tyes are affirmed of the Person of Christ. Heb. 13. 8. Jesus Christ the same yesterday, to day and for ever. Again, Mortality or Subjection to Death was proper to the humane nature, Joh. 6. 51. The bread that I will give is my flesh, which I will give for the life of the world. It was only the flesh of Christ that dyed: yet this is spoken of his Person Rom. 8. 32, 34. God spared not his own son, It is Christ that dyed. Hence the Scripture speaks of God's Suffering and Dying. God bought the Church with his own blood. Act. 20. 28. Hereby perceive we the Love of God, because he laid down his Life 1. Joh. 3. 16. The Personal Union is the rea­son of such Expressions. For because of that the [...]loud of Christ is truly said to be the blood of God; and the Life of Christ to be the life of God. That Person who is God, laid down his Life and shed his blood to save Sinners. Were not the Humane nature of Christ one in person with the Divine nature, it could not be said that God laid down his life.

Propos. III. The two natures of Christ remain really distinct from one another. It was the He­ [...]esy of Ea [...]iches that he did confound the two [Page 100] natures of Christ. And there are Millions [...] men in the world at this day, who Call them­selves Christians that are infected with that Error. But we must know, that tho there be an Union, yet there is no Confusion of the natures of Christ. And altho' there be ( [...] as has been shewed) a Communication of Propertyes by reason of the personal Union [...] nevertheless the natures of Christ remain di­stinct in their propertyes. Christ hath tw [...] Understandings, a Divine Understanding which is Infinite; in respect whereof He know­eth all things; yea, what grace is in the hearts of men Joh. 21. 17. And an humane Under­standing which is not Omniscient; (tho now in glory Christ understanding as man [...] is enlarged so as to be next to Infinite) Marc. 13. 42. Hence Christ in respect of his hu­mane understanding, he was said to grow in Wisdom Luc. 2. 52. As man, he knoweth more now in heaven, than he did when on earth. Rev. 1. 1. He has two Wills, really distinct (tho not Contradictory) the one from the other, Luc. 22. 42. Hence that may be affirmed of one of Christ's natures which can not be affirmed of the other e. g. It may be said of the humane nature of Christ, that it was, Conceived, born, [Page 101] [...]ifyed, buried, ascended into Glory, none of which things can be said of the Di­vine Nature. Of the humane nature of Christ [...]e may say, there was a time when it was not. [...]. 4. 4. Time began when the World be­ [...]an, and the world was near four thousand years old before the humane nature of Christ was made: but we cannot say of the Divine Nature of Christ, that once it was not. Joh. 1. 1. In the Beginning was the Word, and the Word was with God, and the Word was God, We may now say of the humane Na­ [...]ure of Christ, that the Heavens do contain it, and shall do so till the time of Restitution of all things. But as for his Divine Nature, the Heaven of Heavens cannot contain it. We may say and must believe, concerning the [...] nature of Christ that it is omnipresent, Mat. 18. 20. Where two or three are gathered together in my name, there am I in the middest of them. But we cannot say so of the humane nature; for that were to make finite Infinite: and in effect to say, that Christ has only a Divine, and not an humane nature: It were in say, that the Word is not made flesh.

Prop. IV. The Assumption of the humane Na­ [...]e, has caused no real Change in the Person of the [Page 102] Son of God. Tho the Word was made flesh, there was no real Change wrought in him thereby; [...] a new Respect, a new Relation: That Person which before was only God, is now man as well as God. As a man that is clothed, is the same that he was before he put on his clothing; [...] the Son of God is the same that he was before he put on humane nature. Indeed the humane nature is changed, being meliorated and glo­riously advanced by this Assumption into [...]er­sonal Union with the divine nature, but the Son is the same. He is an unchangeable per­son. Heb. 1. 8, 12. As when God created the world, there was no Change in God, but in the Creature only. So it is here.

Propos. V. This Personal Union is a great Mystery. The whole Doctrine of Christ [...] Mysterious. Eph. 3. 4. Ye may understand my knowledg in the Mystery of Christ. So in special the Doctrine of Christ's Person, and of the Union of His two natures, is very mysterious. That which is not known but by divine super­n [...]ural Revelation is called a Mystery in Scrip­ture. Now all our knowledge in this personal Union, is from the Gospel. If men have on­ly the Light of Nature and the Book of the [Page 103] Creature to inform them, they will never know any thing of this glorious mystery. It is a wonderful Union. There are three Uni­ [...]ns spoken of in the Scripture which are wonderful. (1.) The mystical union which is between Christ and the Beleever, which was mysteriously signified by Eve's being taken out of Adam's side, and then being married to him by the Lord Himself, as the Apostle [...]heweth, Eph. 5. 30, 31, 32. (2. ndly) The Union of Diverse persons in one Nature; The Father, Son, and Spirit, tho three distinct Persons, have but one Name or Nature. Mat. 28. 20. They are three Witnesses, and there­fore three Persons; yet but One in respect of Nature and of Being. 1. Joh. 6. 7. The mystery of the Trinity, is a wonderful Myste­ [...]y. (3 dly) The Union of diverse natures in one Person; which is that we are speaking of. This is not only a Mystery, but a [...]reat Mystery. It must needs be con­fessed, that Great is the Mystery of Reli­ [...]n, GOD manifest in the Flesh. 1. Tim. [...]. 16. The holy Angeis bow down their heads to search into this mystery, which will be the Wonderment of Saints and An­gels, throughout the Dayes of Eternity. 1. Pet. 1. 12. Hence the Devil has set himself [Page 104] to oppose and darken those Truths which concern the Person of Christ. Most of the Here [...]yes whereby Sathan has troubled the Church, have proceeded from Ignorance in the Mystery about Christ's Person. Either by di­viding his Person which is but one (as the Ne­storians, who make two Persons of Christ) or by confounding his Natures, which are two, or by denying one of his natures. Therefore, it is most necessary, that we should have a di­stinct and clear Knowledge about this, since it is a great Mystery. Ignorance here, Error [...] may prove destructive to the souls of Men.

Quest. But, For what Reasons did the Son of God assume humane nature into personal Union with Himself?

Answ. 1. That so the Sufferings of that na­ture might become infinitely meritorious. The Death and blood of all the men in the World, would not satisfie for one sin, nor redeem one Sinner. Will the Lord be pleased with Thou­sands of Rams, or ten thousands of Rivers of oyl? If they give the fruit of their body for the sin of their soul, will that appease him? No verily, It was then necessary that Christ should b [...] both God and Man in one Person. The Value of the Obedience of Christ is augmented and [Page 105] aggravated from the dignity of his Person. The Obedience of an infinite Person, is of infinite worth and value. Now, Tho the humane na­ [...]re of Christ which suffered is not Infinite, [...] the Person to which that nature belongs, [...] so. Hence, For Christ to dye, is more than if all the men on earth, and all the Angels in heaven had dyed; for they are not God, but Christ is so.

Reas. 2. The Son of God did assume humane nature, that Satan might be so much the more crush­ed & confounded. 1. Joh. 3. 8. For this purpose the Son of God was manifested, that he might de­ [...]roy the works of the Devil. It was man that [...]tan envied & murdered from the beginning Therefore God would punish his malice by [...]ushing his head with that very nature which he had envied, and sought the Destruction of. God delights to meet with Sinners by suta­ [...]e punishments, and so to make that sin most [...]eavy, which was at first most delightful. Satan rejoiced to think that he had destroyed humane nature, but therefore God would meet with him for it, and make that very na­ [...]re, light heavy upon him, which he hoped [...] endeavoured to destroy.

[Page 106]Reaf. 3. The Word became Flesh, that [...] He might the better Sympathize with His peo­ple in all their Afflictions and Temptations, He [...]. 2. 17. & 4. 15. Yea, therefore the Son of God did not only assume our Nature, but be­came subject to the sinless Infirmities thereo [...] Heb. 5. 2. It had not been possible for Him to have had such a Sympathizing with his people as now he has, if he had not partake [...] of the same nature.

THe Apostle having in the fourteenth verse of this Chapter exhorted the Beleeving Hebrews to follow Holi­ness, he does urge that Exhortation by an Ar­gument taken from the Consideration of that better state, which Believers under the New-Testament are in, compared with those of the Old. More Holiness should be the fruit of all gracious Dispensations. The more God does for us, the more ought we to do for Him [Page 116] Now He has done more for New than for [...] Testament Believers: Therefore they ought to be more holy in heart and life, and to a bound in those fruits of Righteousness which are by Christ to the praise and Glory of God. That gracious State which Believers under the Gospel are in, is set forth;

1. Negatively, in the 18, 19, 20, and 21. verses of this Chapter; the Scope and Sum [...] whereof amounts to thus much: We are not now under the sad, severe & servile Dispen­sations of the Law, but under one more gra­cious, and therefore we ought to be more ho­ly. Holiness was required under the Law. When that was prom [...]ged, the Children of Israel were to purify themselves, and to [...] their clothes; by which Ceremonies they were taught inward Holiness. Much more should they to whom the Gospel is made known, fol­low Holiness.

2. The happy State of Believers is described Affirmatively in this with the two Preceding verses: Wherein is shewed that believers now are in a more Filial yea and Coele [...]tial state than formerly. Mount Sion is farr more ex­cellent than Mount Sinai. The City of the living GOD, than the Wilderness. It is better to have to do with the holy Angels as [Page 117] fellow- Servants, than as when the Law was given in that dreadful manner by the Disposi­tion of Angels. The Church of the First-born, is better the Jewish Synagogue. The Mani­festation of God as the Judge of all the world, does exceed the manifestation of God as a Law-giver to the Children of Israel only. The Saints in Heaven are more perfect than they on Earth. JESUS is better than Moses. The New-Testament than the Old. The bloud of Christ is better than that which is offered by Abel, or by the Fathers of Old: Even so & therefore the state of Believers under the New-Testament, is much more desireable than that of Believers under the Old-Testament Its better being a Christian than a Jew; and thence more Holiness is required.

From the words considered both in th [...] ­selves, and as they lye before us in the Con­text, there are especially Three Doctrines ob­ [...]ervable.

DOCT. I. That Jesus Christ is the Me­ [...]ator.

DOCT. II. That There is a New- Testa­ment, whereof Jesus is the Mediator.

DOCT. III. That The Knowledge and Consideration of this Truth, that Jesus Christ [Page 118] is the Mediator of the New-Testament, doth oblige Christians to endeavour after a great mea­sure of Holiness.

Only to the first of these Doctrines at pre­sent. viz.

That Jesus Christ is the MEDIATOR.

This great Gospel Truth may be Explained and Confirmed in several Propositions,

Prop. 1. That Sin has made a breach between the blessed GOD and the Children of men. This is evidently [...]mplyed when it is said, there is a Mediator. If Adam had not fallen, and so fallen out with the Holy and glorious Majesty of heaven, there had been no need of a Medi­ [...]our. The Apostle saith, a Mediator, is not of One, Gal, 8. 20. If God and man had Continued to be at one, there would have been no Mediator. Mediation presuppos­e [...]h a Breach. If man had not sinned and so broke with God, the eternal Son of God had not taken on Him the Office of a Mediator. Sin hath bred a woful Distance and Sepa­ration between God and the Sinner, Isai. 59. 2. Yea, Sinners are Enemies to God, Rom. 3. 7. And this is true concerning all by Na­ture. Every man considered as out of Christ, [Page 119] he is an Enemy and a Rebel against Heaven; and under the Di [...]-favour of the Most High. The Elect themselves are by nature the child­ren of wrath even as others, Eph. 2. 3.

Propos. II. Jesus Christ has on the behalf of his Elect, undertaken to make up the breach be­tween the Lord and them. Christ has taken up the Controversy between the blessed GOD and poor Sinners, and is under engage­ment to reconcile them. Therefore is he said to be a Mediator. A Mediator [Mesites] is a middle person which cometh between two differing partyes to set them at one again. It is noted concerning Moses, when he saw two persons at variance, he would have set them at one again. Act. 7. 26. he offered to be a Mediator between them. He was in that a Type of Christ who has not only attempted, but gloriously accomplished a Reconciliation be­tween Heaven and earth, God and the world. When the First Covenant was broken, and thereby God and man set at variance; the question was, Who shall make up this breach? The Son of God steps in and undertakes to do it. Therefore He is said to be the Media­ [...]or of the New Covenant. Hence he is in the Scripture styled the Prince of Peace. Isai. 9. 6. [Page 120] And so to be our Peace, i. e. our Peace- maker Eph. 2. 14. And the Reconciler of God to the world, and of the world to God. Col. 1. 20. 2. Cor. 9. 18, 19. He does concis­liate, h. e. obtain the favour of God for his people. He causeth Believers on him to be­come Favourites in the Court of Heaven. Hence we often read of the Grace of Christ; thereby is meant the Favour of God obtain­ed by Christ.

But, How does Christ doe this? Answ.

Propos. III. Christ is invested with a S [...] ­cred Office. He stands under Office-Relation. And is said to be a Mediator, not meerly in that he is a middle person in the sacred and e­ternal Trinity, but because he does by virtue of Office Relation interpose between God and perishing Sinners. There are many Names and Titles given to Christ in the Scripture, whereby His Office-Relation is signifyed. This Name of a Mediator is a name of Of­fice. So He is Called God's Servant, Zech. 3. 8. I will bring forth my Servant the branch. Christ is called a Branch in respect of his hu­mane Nature, a Servant in respect of His Office-Relation. Hence He is styled the An­gel of the Covenant, because he is the [Page 121] Mediator of the New-Covenant, Mal. 3. 1. Christ is not called an Angel in respect of Nature, so indeed he is called God, and so he is called Man, but not an Angel. He took not on him the nature of Angels. Therefore he is said to be an Angel, to denote his Office. Hence he is styled an Apostle, Heb. 3. 1. A Bishop, 1. Pet. 2. ult, A Minister, Heb. 8. 1, 6. A Priest, a Prophet, a King. (as af­terwards may more fully be declared.) Now all these Names are of Office. Moreover, those things which are required to constitute an Of­ficer, are hereby truly affirmed concerning Christ. Three Things have been observed as Requisites in one that is invested into Sa­cred Office.

1. Qualifications. God does first Fit men for their Work before he puts them upon it, He never sent any man upon an Errand, but gave him legs to go upon. Now thus it is true, concerning the man Christ Jesus. He, (and he only) is wonderfully qualifyed for the Work of Mediation which my Text speak­eth of. In the Temple (which was a Type of Christ) there were Utensils for every Ser­vice required therein. This signifying, that Christ. (the True Temple) was every way furnished for all that work, which as a [Page 122] Mediator is incumbent on Him. Hence he is said to be Anoynted, Psal 45 2. The Signifi­cation of the Hebrew word Messiah, and the Greek word, Christ, is Anointed. How? not materially but Spiritually; h. e. in respect of spiritual Qualifications and endowments fit­ting him for his Work. The gifts of the Holy Spirit were most plentifully poured on Him. Isai. 11. 1, 2, 3. There never was man or Angel, that had such gifts of the Spirit as Christ (considered as man) hath. And as to Grace and Holiness, he is admirably en­dowed and qualifyed, He is full of Grace, so as that of his fullness we have all received, and that grace for grace: for God giveth not the Spi­rit by measure unto him. Joh. 1. 14, 16. and 3. 34.

2. Another thing required to Constitute an Officer is an outward Call. Inward Qualifica­tion without external Vocation is not enough to make an Officer. No man ought to take that Honour to himself except he be called of God, as was Aaron. Heb. 5. 4. Or­dinary Officers have their Call from God by man: and Extraordinary Officers have their Call immediately from God: as the Apostle does distinguish, Gal. 1. 1. Christ had his Call from God, who did (to speak after the [Page 123] manner of Men) give Him a Commission, as it were under hand and Seal, to undertake the Work of a Redeemer. Joh. 6. 22. for him has God the Father Sealed. And of him does God say, I the Lord have called thee in Righ­teousness, and will give thee for a Covenant to the people. Isai. 42. 6. Therefore he may be well called the Mediator of the new Covenant.

3. In order to Consummating sacred Office­Relation, Consecration, and solemn Separation is necessary. Aaron and his Sons were to be consecrated to the Lord, that they might minister in the Priests Office. Exod. 30. 30. And the Holy Ghost said, separate me Barnabas and Saul for the work whereunto I have called them. Act. 13. 2. God Himself hath Consecrated his Son Jesus Christ to the work of a Media­tor. The Son is consecrated for ever more. Heb. 7. 28. Him the Father hath Sanctified and sent into the world. Joh. 10. 31. Yea, and Jesus has set Himself apart for the Work of a Medi­ator between God and the Elect. Therefore he saith, For your sakes I sanctify my self, Joh. 17. 19. There is a Sanctification in respect of Consecration and Separation to the Service of God: which glorious Mystery is indeed de­clared in the Administration of the Lord's [Page 124] Supper. For when the Elements are separa­ted and solemnly consecrated, we are there­by taught that Christ hath been set apart as the Mediator of the new-Covenant.

But this will appear further by speaking to the next Proposition.

Propos. IV. The Father has committed the Work of Redemption to the Son of God: who hath accordingly undertaken that Charge.

(1.) I say the, Father has committed that work of Christ. God has said to his Son, As for the work of Redemption, I leave that to thee do thou take care of that matter. Upon this account it is, that Christ is said to receive a Commandment and Charge from God the Fa­ther. Joh. 14. 21. As the Father gave me Commandment (said Christ when he was going to dy for the Redemption of his Elect) even so do I. He neither Did nor Suffered any thing in order to the Salvation of his people but what God bid him do. Hence all the work which Christ did in the world, is said to be, the work which the Father gave him to do. Joh. 17. 4. On this account he is said to be infe­rior to the Father; not in respect of nature, as he is the Son of God, but as he is the Me­diator. Joh. 10. 29. Yea, he is God's [Page 125] Commissioner. (To express heavenly Mysteries by earthly Similitudes) He hath the great Seal of Heaven to Authorize him to act as MEDIATOR. Hence he is called the Lord's Messenger, Mal. 3. 1. And in John's Gospel Christ is said to be sent of God, no less than twenty times over.

(2) Jesus Christ has accepted this Charge. Tho it be the greatest Work, and weighty­est Charge that ever was, yet Christ (who alone was able) hath undertaken it. This might serve for a Description of Christ's me­diatorial Office, It is that Charge which He hath undertaken in order to the Salvation of the Elect. Tho he be in respect of nature, equal with God, he took upon him the form of a Servant. And being found in fashion as a man, he became obedient unto Death, Hence Christ is styled a Surety. Jesus is made a Surety of a better Testament. Heb. 7. 22. which implyes the same thing with this of his being the Mediator of the new Covenant. God saith, My Law must be fulfilled, and my Justice must be satisfied: now Christ the Son of GOD comes in, and sayes, As for those things, I'le undertake to see them alone. He engageth to do that for them, which they are never able to do for themselves. [Page 126] There was a personal Debt of perfect Obedi­ence unto the Law, owing to God: Th [...] Christ has performed. Therefore he put his Name into the Covenant. He was made under the Law. And that he might be so, he was made of a Woman. Gal. 4. 4. So he has dis­charged Believers on him from being under the Law as a Covenant. There was also a Debt of Satisfaction to Offended Justice, ne­cessary to be discharged: this was such a Debt as all the world was never able to pay. Men and Angels and all Creatures would have proved Bankrupts for ever, had this Debt [...] charged upon them. But Christ who alone could make Satisfaction has undertaken it. A learned Annotator on Isai. 53. 7. ha [...] well observ'd that that Scripture is a most preg­nant place for the Satisfaction made by Christ's Sufferings for our Sins, were the Text [...] rendred and rightly understood: For their words, He was oppressed and he was afflicted, should be read, It was exacted and He an­swered. You know that Discharging a Debt, is called Answering it. Thus our Debt was exacted of Christ our Surety, and He answer'd, and so has caus'd our Bond to be cancel'd that it shall not be put in Suit against us. Col. [...]. [...]4. Christ saith unto God concerning the [Page 127] believer, as sometimes Paul wrote to Phile­mon concerning Onessimus, If he hath wronged thee or oweth thee ought, put that on my account, I will repay it. So has He discharged the Office of a Mediator.

Propos. V. That Jesus Christ, as Media­t [...]r, as Prophet, Priest, and King. The Medi­atorial Office of Christ cometh under that three-fold respect, it is prophetical, Priestly, Kingly. Christ hath the Wisdom of a Pro­phet, the Holiness of a Priest, the Power of a King. This threefold Office may be par­ [...]icularly hinted at in that Scripture, Joh. 14. 6. where Christ saith, I am the Way, the Truth, and the Life. As Priest he is the way unto the Father, as Prophet he is the truth, as King He is the life. The Elect of God, by reason of the Fall, are labouring under a three-fold Malady, & Misery, viz. Ignorance, Alienation from God, and Utter Inability to help them­selves. To the first of these the propheti­ [...]l Office of Christ does mediate or bring a Remedy, to the second, his Priestly, to the third his Kingly Office is a [...]overaign Help. He is that Prophet which the Lord spake unto Moses saying, I will raise up a Prophet like unto thee, and it shall come to pass, that who­ever will not hearken unto my words which He shall [Page 128] speak in my name, I will require it of [...] Deut. 18. 19. So did the Disciples upon Knowledge and much Experience testify, that Knowledge and much Experience testify, that Jesus of Nazareth was a Prophet mighty in dee [...] and word before GOD, and all the people. Luc. 24. 19. Now, Christ is said to be a Pro­phet not in respect of Nature, but Office; not as God absolutely considered, but as Media­tor. And God does not reveal his Will im­mediately but mediately by Jesus Christ. Heb. 1. 1 [...]. God hath in these last dayes spoken to [...] by his SON. Rev. 1. 1. The Revelation of Jesus Christ which God gave unto Him [...] shew unto his servants. Christ as the Prophet of his Church hath revealed all necessary Truth. So the holy Scriptures are from him. The blessed BIBLE is the Word of Christ, in special, Christ as the great Prophet of his people, has made known the Mystery of the New-Covenant. Likewise,

The mediatorial Office of Christ is Kingly. It is most true, that, There is an eternal ess­ential Soveraingty which belongs to Christ, as God coeternal and coequal with the Father, but there is moreover, a Donative Kingdom, which belongs to him as Mediator under the Father. Psal. 2. 6. Mat. 28. 18. Joh. 5. 27. [Page 129] God ruleth over all: but by Christ, into whose hands all things are committed by the Father. Therefore Ezekiel in that glorious vision, Cap. 1. ver. 26. saw a Throne and a man upon it. Signifying that Christ as man & Mediator has the Government of the world put into his hands, to dispose of all affairs so as shall be to the glory of the Father, and the good and Salvation of his people. But eminently

Christ is said to be a Mediator in respect of his Priestly Office. Hence he is called Jesus the Mediator. Why Jesus? because the great design of the Apostle in his Epistle to the Hebrews is to describe the Priesthood of Christ. Now, Jesus is a Name which does respect and note Christ's priestly Office. Heb. 4. 14. We have a great high priest that is passed into the Heavens, [JESUS] the Son of God. The Priest under the Law, did two things especially.

1. He did by offering Sacrifice make an A­tonement for the People. Lev. 7. 7. When God was offended, if the Priest did offer Sacrifice for the people, He was pacified towards them. Now that was with respect to the Sacrifice of Christ. For it was not possible that those o­ther Sacrifices should of themselves expiate [Page 130] the guilt of the least Sin. Heb. 10. 4. Christ then is said to be a Mediator inasmuch as he has by the Sacrifice of Himself purged away our Sins, and obtained our peace with God, Rom. 5. 10, 11.

2. The priest offered Incense. So Christ hath not only made Satisfaction, but He does make Intercession 1. Joh. 2. 1, 2. He is gone to Heaven for that end, which was Typified by the Priest's entring into the Holy place, there to present Incense before the Lord [...] If the Priest should have only offered sa­critice, and not gone into the Holy place to offer Incense, he would not have done His whole work; so if Christ had not im­petrated the Mercy of God for Sinners by Intercession as well as Sacrifice, He would not be a perfect Priest: which thing is intend­ed by the Apostle, when he saith concern­ing Christ, If He were on earth he should not be a Priest, Heb, 8. 4. Because should he have continued on earth and not gone to hea­ven there to intercede for his people, He would have done but halfe the Work of a Priest.

But thus Christ is a Mediator, inasmuch as He does Intercede, and so mediate with the [Page 131] Father on the behalf of those that have sin­ned.

Propos. VI. Jesus Christ is the ONLY Me­diator. It is not only true that He is a Medi­ator, but that He alone is so. 1. Tim. 2. 5. There is one God, and one Mediator between God and man, the Man Christ Jesus. Where­fore my Text does not only say that Jesus is A Mediator, but that He is the Mediator of the New-Covenant: Implying that He, and He only is so. To be a Mediator, is a God­like Royalty, and can belong but to one. Indeed Moses in respect of his standing between the Lord and his People was a Typical Mediator: Deut. 5. 5. Gal. 3. 19. But the Media­tor is here in my Text set in opposition to Moses. There neither is nor ever was nor ever shall there be, such a Mediator as Christ is, besides himself alone. This Myst­erious and glorious Truth of the Gospel is evident from several Arguments.

1. It was signified by Types in the dayes of the Old Testament. Moses alone was [...] come near the Lord Ex [...]d. 24. 2. There might not be any Man in the Tabernacle of the Congregation when the Priest went to make Atonement, Lev. 16. 17. The High-Priest [Page 132] went alone into the second Tabernacle, Heb. 9. 7. Moreover, There was to be but one High-Priest at the same time. By all which things are signifyed, that there is no media­tor to be acknowledged besides Jesus Christ alone.

2 None but Christ is fit to be the Medi­ator. No one else in Heaven or in earth is both God and Man. He is the true Imma­nuel. He is Immanuel not only in Name, as Isaiah's Son was, (being in that respect a Type of Christ) but in Deed. He the true God being made man, dwelt with us and among us men. Christ is God manifest in the flesh. and there is no God-man but Hee. And therefore, none but He was fit to come in as a Days-man between the Holy God and offending Sinners. Job. 9. 32. There is none else fit to be a Mediator of Satisfaction be­sides JESUS. If he had been GOD only, he could not have Sati [...]yed Divine Justice in a way of Suffering. The divine Nature can not suffer. The eternal God-head cannot dye. Had Christ been Man only his Suffer­ings would not have been Satisfactory. They would not have been of sufficient value to compensate for the infinite wrong which has been done to GOD by the Sins of men. [Page 133] For Christ who is God to suffer, tho' but for a few hours, is more than if all men and An­gels had we [...]red under the Wrath of GOD to Eternity. Moreover, The weight of the guilt of Sin which was imputed to Christ, and the Wrath of the Father which lay upon him, would have crushed Him under the insupport­able burden of it had he not been more than a man; so that it was necessary that he should be both God and man, that his Sufferings might become Satisfactory. And this Jesus the Son of God is the fittest to be a Media­tor of Intercession, because He is most dear unto God, He in whom His very soul does delight. The Son of His Love. God's ear is alwayes open to Him. Father, I thank thee that thou hast heard me, and I know that thou hearest me Allwayes, (said Christ,) Joh. 11. 42.

3. That hath been required of the Medi­ator, which none but Christ was ever able to perform. He must become a Surety for mise­rably indebted and undone sinners. Heb. 7. 22. He must therefore in all respects become sub­ject to and fulfill the Law. He must satisfie all the righteous Demands thereof, both in respect of active and passive Obedience, Gal, 3. 13. Meriting Salvation was required of [Page 134] him. Christ's Mediatorial Obedience is (and 'twas necessary it should be) meritorious. If he could not have merited life for sinners, he could not have been a Mediator. When there is a Work done that according to the Rules of Justice such a reward is due for it: That's Merit. No Man or Angel was ever able to merit heaven at the hands of God, but only the man Christ Jesus.

By these things then it does appear, that He is the only Mediator.

Propos. VII, Jesus Christ is a Mediator on the behalf of all those that belong to the Cov [...] ­nant. The Elect of God, the Church of the first-born, are all concerned in the Mediation o [...] Christ. They are the seed of Christ, for whom his Soul has travelled, Isai. 53. 11. Hence his Mediatorial Obedience is said to be for many. Rom. 5. 19. By the Obedience of one shall many be made righteous. The Elect of God tho' but few compar'd with others, yet in themselves considered they are many, And He is said to be a Mediator for all. 1. Cor. 15. 22. In Christ (h. e. in and through him as Mediator of the new Covenant) shall all be made alive. All in that Scripture must be understood in a restrictive sense sc. for all [Page 135] such as are there spoken of: all that are made alive. It is in Christ that they are so. He tasted death for every man: that is to say, every man among those Sons whom Christ will bring to Glory, He has tasted death for him. Heb, 2: 9. 10. He is Mediator on be­half of the world: yea, of the whole world. 1. Joh. 2. 1. that is, for all the Elect of God among Gentiles as well as Jews. There is not one elect soul, but Christ is a Mediator for that soul; even for as many as the Father has given to him. He will not suffer so much as one of them to be lost, if his own blood and In­tercession can (as most certainly it can) save them. Joh. 18. 9. & 17. 10. And Christ is a Mediator for the elect, not only after they be­lieve (tho then in a peculiar manner; If any man that has fellowship with him fall into sin, Jesus Christ the righteous is an Advocate with the Father for Him) but before they believe Christ has been a Mediator on their behalf. Cap. 17. 20. Neither pray I for these alone, but for them also which shall believe on me. Otherwise they would never believe. Hence it is that the Covenant taketh hold on all the house of Israel. h. e. the elect of God. It can't be but that a new heart should be given to them. They must repent and believe. Christ [Page 136] hath dyed to purchase Grace as well as glory for their souls. Joh. 10. 18. Nor is Christ a Mediator for any else but only the Elect of God. He is a Mediator of Intercession for none else. Chapt. 17. 9. I pray not for the world, but for them which thou hast given me, for they are thine. We may be sure then that He has not been a Mediator of Satisfaction for them. If Christ had dyed for them that perish, then Satisfaction is required twice for the same Debt. If Christ has undertaken and satis­fied for them; why then are they made an eternal Sacrifice to the Justice of God. We may not think that Christ has dyed in vain Gal. 2. 21. Yet so it would be, if His bloud has bin shed for those that shall have no bene­fit by it.

Propos. VIII. Jesus Christ is an eternal Mediator. There was before the world be­gan an eternal Transaction between the Fa­ther and the Son concerning the work of Re­demption, wherein the Father agreed with the Son, that if he would satisfy divine Justice, that then the Elect should be saved; and the Son engaged that he would do it: And in order thereunto would become a man, and make himself an Offering for Sin. Isai. 53, 10. [Page 137] In this Respect He was set up as a Media­ [...]or from everlasting. Prov. 8. 23. Also the Mediation of Christ has taken place in all ages of the world, from the very Beginning of it. He was slain from the foundation of the world. Rev. 13. 8. He was so Typically in respect of those Sacrifices which were once of Divine Institution, and began with the first [...]ge of the world, and in respect of the De­ [...]ree of God; also in respect of the Efficacy of his Death. Indeed, The Son of God actu­ally began the work of a Redeemer when he became Incarnate, and first entred upon his [...] of Humiliation. But before that God took the Word of his Son concerning this matter: so that his Mediation was effectual before his Incarnation. And thence the sins of the Elect who dyed before Christ came in­ [...]o the world were pardoned, as well as those who have been born since that. Heb. 9. 15. He is the Mediator of the New-Testament, that [...] meanes of death, for the Redemption of the Transgressions that were under the first Testa­ment, they which were called might receive the promise of eternal Inheritance. It is therefore also said concerning Old-Testament Believers, that they without us should not be made perfect. Heb. 11. 11. 40. The meaning of which [Page 138] may be, that they were not brought to h [...] ­ven and happiness in one way, and we in another; but both we and they are made per­fect by the Death and Mediation of Christ. So that the first Believers that ever were is the world, had their sins pardoned and their souls saved by virtue of the Merit and Med [...] ­ation of Jesus Christ. And He will continue to mediate to the end of the world. He is a priest for ever, after the Order of Melchize­deck, Psal. 110. 1. Whatever Christ does as Mediator, is done either in a state of Humi­liation or Exaltation: the first of these is finished. The Work designed for his state of Humiliation is blessedly accomplished. The other part is his Mediation, He is now, be­ing exalted to the right hand of Majesty on high, in the actual performance of and will be so as long as this world shall endure. Heb. 7. 28. Wherefore he is able to save to the ut­termost them that come unto God by him, since he ever liveth to make intercession for you. Christ now that he is in heaven does present before God the virtue and value of his bloud: So is he a Mediator before the Throne of Grace. Hence his bloud is said to speak. We are come to the bloud of sprinkling which speaker better things than that of Abel. There is [Page 139] now before the Throne a Lamb as it had been slain. Rev. 9, 6, And when God look­ [...] upon him, it speaketh for Mercy, Pardon, Life, Salvation to be bestowed upon all them, for whom the Lamb has been slain: and this Jesus declares it to be his mind & Will, that for His Sake they should be pardoned and saved.

So then by being reconciled to God by the death of his Son, we are saved by his life.

USE. 1. By way of Instruction or In­formation.

Instruct. 1. Hence we must conclude, that Jesus Christ is most worthy of Honour. Its a blessed and most honourable thing to be an Instrument of making peace between Bre­ [...]ren, between man and man who are at variance; How much more is it honourable to be the great Instrument of Setling an ever­ [...]ting peace between God & man! The Office of a Mediator is in it self honourable. So does the Scripture speak of it as a great matter. Isai. 49. 6. Is it a light thing that thou shouldst be [...] Servant, to raise up the tribes of Jacob, and to restore the preserved of Israel? I will also give thee for a light to the Gentiles, that thou [...]yst be my Salvation to the ends of the earth. [Page 140] To be an Instrument of saving one soul, [...] a great honour: But what then is it to be the great Cause of the salvation of millions of souls! even of all the Elect, as Jesus Christ is, without whom never any of them had been saved. Christ as Mediator, hath honourab [...] Titles given to him in the Scriptures. Those Names of Prophet, Priest, and King, are all of them honourable Names. He is also, as Mediator styled the everlasting Father Isai. 9. 6. The Greek Interpreters render those words, the Father of the world to come. Christ as Mediator is the Father of the new world: Adam is the Father of the old, ruined world. But Christ the second Adam is the Father of the restored, Redeemed world. His People especially have cause to honour him. They can never honour him enough who has ve [...] ­tur [...]d Himself; yea, and has cast his own Body and soul into the flames of divine wrath, that so he might appease that Wrath and quench those Flames on their behalf. Christ as Mediator, is indeed inferior to the Father, but He is superior to every Creature in earth or in heaven. Therefore they all worship the Lamb that was slain, because He is wor­thy. And the Day is coming when every knee shall bow to the Authority of Christ, and that [Page 141] considered as JESUS the MEDIATOR. It has been disputed among Divines, whe­ther Christ as Mediatour be an Object of divine Worship; I see not how this Argu­ment for the Affirmative can well be answer­ed. The Object of Faith is an Object of Reli­gious Worship, for Faith is internal Worship: nor may we believe or place the Confidence of our Souls in any other object besides what we may pray unto: But Christ as Mediator is the proper and immediate Object of Faith: It is not enough for men to believe in God, ex­cept they believe in Christ, and so in God through the Mediator. Joh. 14. 1.

Instruct. II. Great is their Sin who make into themselves other Mediators besides Christ. They robb Christ of his chief Glory. Herein was the great and grose [...]t Superstition of the Gentiles of Old, that they phansyed and wor­shiped many mediators, Demons or middle-gods. They look'd upon the souls of their Heroes or deceased Worthyes, to be Demons, or Agents between the Soveraign Deity and them. And this is the great [...] of the apostate Christ­ians, h. e. the Papists; Their Idolatry does consist chiefly in their Doctrine of Demons 1. [Page 142] Tim. 4. 1. Indeed, they do in world acknowledge that there is no Mediator of Redemption or Satisfaction but Christ, and yet they think to satisfy for their own sins them­selves, by their doing Penance: and they pray for Salvation on account of such a Saint, or such a Martyr. And they Teach that their is more Mediators of Intercession than one. But that is contrary to clear Scripture. Hence the Apostle having him speaking about Inter­cession, [...]aith, there is one Mediator. Cap. 2. 1, 5. None but Christ fits in the Throne of God. Tho' Believers shall sit in Christ's Throne at the Last Day, yet none but Christ shall sit In God's Throne. Rev. 3. 21. Hence none else is to be the Agent between God and all the Elect. It's an encroaching on Christ's Pre­rogative-Royal, and therefore derogatory to exalt any other to that Dignity. It belongs to Christ as exalted to the right Hand (of Throne) of the Father, there to present our Devotions to the Father of Glory. Rom. 8. 34. As none but the High Priest might enter into the Holy Place; so it belong s to Christ alone to be a Mediator in Heaven. He appears for us, as our Agent. We have no other Agent in Heaven but Christ: None else to appear for us there. Heb. 9. 24. Rev. 8. 3. [Page 143] Therefore for men to offer up prayers to any [...] Christ, and to God in Him, is heinous Idolatry. Its true, that we may desire good men on earth to pray for us, but it does not therefore follow that we may pray to them, as Prayer is taken for Religious Worship. Nor does it follow, that because we may desire men on earth to pray for us, we may desire those in Heaven to do so; for they in Heaven cannot hear us: If we desire them to do this or that, they know not what we say. As for the Papists, there are Thousands, it may be Millions of them, praying at once to the Vir­gin Mary; its impossible that she being a Creature only should hear all those prayers at once. This is to turn Christ out of his Office, and to place another in his Room.

USE. 2. Let it be for Conviction and A­ [...]akening to all Christless ones. They are with­out a Mediator. There is none to stand between their Souls and Infinite Justice, betwixt them and everlasting Burnings. Therefore Christ­ [...]ess Sinners are in a miserable perishing estate.

For Awakening here,

1. Consider, That No one can know that Christ has or will mediate for him, till he does truly believe. [Page 144] Tho it be true, that Christ does mediate for his Elect before their Conversion (as was said) and hence it is that they are not cut off whilest in a state of unbelief; yet they cannot know nor be assured of this as long as they remain without Christ. For the E­lect of God are visibly in the same state with Reprobates until Christ be formed in them, 2. Cor. 13. 5. Nor can they know their E­lection before their effectual Vocation. 2. Pet. [...]. 10. A poor Christless Creature, when he lyes down at night, he knowes not but that he may be in Hell before morning when Morning comes he knowes not but that he may be in Hell before Night: how sad is that! For a man to have the life of his Bo­dy hang in doubt is very uncomfortable, but the man is a Thousand times more miserable, the life of whose immortal SOUL is uncer­tain.

Consid. 2. Every Christless Sinner is un­der a Sentence of Death and wrath. Hee is a poor condemned creature. Joh. 3. 18. He that be­leeveth not, is condemned already. So that if death come upon him while [...]t in his Christless estate, he is as sure to be damn'd as if he were already in Hell. O Christless Sinner, look about thee [Page 145] and see where thou art! Thy soul is hang­ing over the mouth of hell by the rotten thread of a frail life: if that break, the de­ [...]ouring Gulf will swallow thee up for ever. The Sentence is already pass'd upon thee by that God who is the Judge of all; and that which thou art senten [...]'d unto, is, to lye and dye under infinite wrath throughout the [...]ayes of Eternity. Joh. 3. 36. He that believ­ [...] not, the wrath of God abideth on him. And [...]an [...]t thou bear that wrath? Who can stand before his indignation? They that have felt only a few scalding drops of that wrath falling upon their souls have thought it in­tolerable. A wounded spirit who can bear? If drops be so terrible, what will it be when a Sea of wrath shall overwhelm the soul! If a few sparks of this wrath are so fear­ful, can thine heart endure when thou shalt be thrown in the Ocean of Fire never to be quenched? Yet this is that which every Christ­less Sinner is doom'd unto.

Consid. 3. There is no escaping this wrath without an Interest in CHRIST. None but JESUS can deliver from the wrath to come. 1. Thes. 1. 16. All the World cannot [...]ave thee without Christ. They that were [Page 146] stung with the fiery deadly Serpents in [...] Wilderness, except they looked unto the bra­zen Serpent dyed of their wounds: The dead­ly Stings of Sin are in thy soul, If JESUS the Mediator does not heal thee, there is no Remedy, but thou must dye. In vain will it be to hope for Salvation in any other way Men that are dying, are ready to catch at any thing to save their lives; So 'tis with poor, perishing, damning Souls, they are ready to lay hold on their Duties, good Meanings, any thing to save them. But in vain is Salvati­on hoped for from the hills and the multitude of mountaines. Nothing without Jesus the Medi­ator ever did or can save a soul from Death and Wrath.

Consid. 4. They that have heard of a Me­diator, and yet live and dye in a Christless Estate, will, of all creatures in the world, be most mise­rable for ever. They are most inexcu [...]eable. They have no clock for their Sin. Their souls are naked to the Lashes of Divine Venge­ance. Joh. 15. 22. There have been Thou­sands of Millions that have gone down into eternal Darkness, who never heard of JESUS the Mediator, but their Condemnation will not be so dreadful at the Last Day, as of them [Page 147] that lived under the Gospel; and had the Of­ [...]er of Christ and Life set before them, but they chose death rather than life, Sin rather than Christ. It will be more tolerable for the vilest wretch in Sodom at the day of Judgement than for such Christ-Despisers, Mat. 10. 15. O to despise a Mediator is such a sin as there is none like unto it. He that despised Moses Law dyed without mercy, of how much sorer punish­ment suppose you shall he be thought worthy, who was trodden under foot the Son of God? If they escaped not who refused him that spake on earth, much more shall not wee escape if we turn away from him, that speaketh from heaven.

Do'nt think now to ward of the blow, and [...] [...]tave of Convictions by saying, We are all Christians, we have all an Interest in Christ. O that it were so! O that there were not one Christless sinner in the Congregation! But for the Lord's sake deceive not your own souls. What Communion has Christ with Belial? If [...] say they have Fellowship with him, and yet walk in darkness, the Truth is not in them. They that are Christ's have crucified the flesh with the affections and lusts, Yea, If any man be in Christ, he is a new creature. Let every soul then that is not become a new creature, receive conviction and be awakened with the sense of [Page 148] their misery. Awake thou that sleepest, an [...] rise from the Dead, and Christ shall give the Light

USE. 3. Here is matter of glorious Cons [...] ­lation, and Encouragement unto those that come to Jesus Christ. There is admirable Sweetness and Consolation in these two or three words. JESUS THE MEDIATOR. The Summe and Sweetness of the Gospel is con­tained in this, that, Jesus is the Mediator. I shall mention here some (and but a few of many) comfortable Considerations, which flow and follow from the Doctrine of Christ's Media­tion.

Consid. 1. It is hence evident that the work of Redemption and Salvation is put into a sure and able Hand. Into an hand that is able to go thorough with it. He is mighty to save; He is able to save to the uttermost. Thou a sin­ner hast destroyed thy self to the uttermost, thou hast stabbed thy soul to death, a Thou­sand times over. How long has thy soul lain dead in Hell! Well but Christ can save thee over and over again, notwithstanding all those Deaths which thy Sins have brought upon thee. Indeed, If the work of Salvation were in any other hand it would miscarry: No mee [...] [Page 149] man or Angel could go through with it: But since it is in the hand of Jesus Christ the Son of GOD, there's no fear of miscarriage. If it were trusted in any other hand, woe would be to thee and to me, and to all the world for ever. But it is not possible it should mis­carry in Christ's hand. Act. 2. 24. Now this is a great Comfort. Suppose a man to be miserably in Debt; If a Surety interpose that is able to pay the Debt, that's a Comfort to him: even so is the Case here.

Consid. 2. Jesus Christ is a Willing Mediator, Poor souls are apt to be discouraged, not so much in respect of the power of Christ, which they doubt not of, as from his Will to save them. They are ready to say as the Leper did, Mat. 8. 3. Lord, if thou wilt thou canst make me clean. But know, Christ is willing to reconcile thee to God, if thou art will­ing to be reconciled to him. Christ by his Messengers, beseecheth Sinners to be reconciled unto God. He began the work of Media­tion at first most Willingly: He hath gone through the greatest and heaviest part of his Work with much Willingness. He laid down his life of Himself, there was none took it from him against his will. That work of [Page 150] Suffering for Sin, and Satisfying divine Justice is done: and therefore we may besure, he is willing to attend what remaines respecting the work of Intercession. If thou are a comer to him, He is willing to intercede for thee. He is ready to put in a good word for thee in heaven before the Father of Glory. He liveth for that end. Heb. 7. 25.

Consid. 3. Now there is a Mediator for poor Sinners whose Mediation is Meritorious. It is so because, Jesus is the Mediator. There's Merit in the Bloud of Christ, for he is the Son of GOD. Had we none but saints or Angels to Mediate for us, we were in a said case, because they can't merit. But Christ has merited all saving good for all his. He is a Redeemer by Price. As for the Elect, He has bought every one of them, body and soul, 1. Cor. 6. 20. Yea, and he hath bought Heaven for them too, which is therefore called the purchased Possession, Eph. 1. 14. And Christ is now Interceding in Heaven through the Me­rit of his blood. Hence his Blood is said to speak; so sayes the Apostle here, It speaketh better things than the bloud of Abel. It hath a loud Cry with it; a louder than that of A­bel's bloud; and yet that cryed so as that it [Page 151] was heard from earth to heaven. Abel's blood [...]ryed for Vengeance, Christ's Bloud cryes for Pardon. The blood of Christ cryes loud­ [...]r than the Law, or than Sin the strength of the Law; which if it were not for Sin would be able to hurt no man. The Law cryeth and sayes, This is a poor guilty sinner, let him be condemned for ever. But if he be a believing sinner, the bloud of Christ cryes louder and sayes, All his sins are satisfyed for, and there­fore let him be pardoned, and his soul live for ever.

Consid. 4. That Both the Person and the Prayers of the Comer to Christ, shall find Ac­ceptance through him who is the MEDIATOR. His person is accepted in the Beloved. Christ hath brought him to be one of heavens Fa­vourites. By Him we have Access unto the Fa­ther. Jesus the Son of GOD does as it were take the believing soul by the hand, and lead­eth him into the Presence- Chamber, He o­pens the door for him, and presents him be­fore the Father of Glory; and sayes, Behold O Father, Here is a soul that I dyed for, this soul is washed in my blood, and therefore do thou look upon him with a favourable eye for my sake.

[Page 152]And the Prayers of one that cometh t [...] Christ, and unto God by Him, will find Acceptance in Heaven. GOD sayes to such a soul as that great King said to Esther What is thy Petition, and it shall be granted to thee, what is thy Request, and it shall be performed. Chapt. 7. 2. Indeed, If a man come to God without Christ, let him not think that he shall receive any thing. Under the Law, if a Sacrifice was Offered, and not first brought to the Priest, it would not find Acceptance; so if men offer up Pray­ers or praises, and not by Christ, they will never be accepted by God. But come in CHRIST's Name, and then ask as great things as you will or can (according to the will of God) and you need not doubt acceptance with him. The Children of God are many times much discouraged, be­cause of the Weakness of their prayers: But as long as we have such an one as JE­SUS to be our MEDIATOR, we may humbly hope for Acceptance in Heaven. Our Prayers are poor vile Things as proceed­ing from us, but the Intercession of Christ is per­fect and glorious.

Let us therefore come boldly to the Throne of Grace, that we may obtain mercy, and find grace [Page 153] to help in a time of need.

USE. 4. Let us Bless God for Christ, Bless God for the MEDIATOR. This is the Most gladsome Tydings that ever was heard of in the world. How did the Angels rejoice and glorify God when Christ was born! One of them said to the Shep­herds, Behold I bring you good Tydings of great joy, unto you this day is born a Sa­viour which is Christ the Lord: and sud­denly there was with the Angel a multitude of the heavenly Host, praising GOD, and saying, GLORY be to GOD in the high­est, and on Earth Peace; Good-will towards men. Luc. 2. 13. 14. Shall they bless God be­cause there is a Saviour come into the world; and shall not men do so much more, as be­ing more concern'd in this good news than the Angels are? This world is full of Trou­bles: sad News cometh from day to day. But here's Good News from the Hea­ven of Heavens, that there is a JESUS, that there is a MEDIATOR. Had it not been for this Mediator, every soul of us must have perished. There's no ascending into Heaven but by Jacob's Lad­ [...]r, whose Bottom was on earth, and the Top [Page 154] of it in heaven, Gen 24. 14. This is true con­cerning the Mediation of Christ. Had not the Son of GOD taken upon Him the Of­fice of a Mediator, it would have puzled men and Angels to have answered Eli's Que­stion 1. Sam. 2. 25.) If a man sin against the Lord, who shall entreat for him? When Man had forsaken God, Heaven and Earth forsook him, and left him to shift for him­self: Now that the LORD should look af­ter lost man, when Sin and Guilt, and Wrath and Hell, and Devils, and all the Powers of Darkness had fallen upon him, is wonder­ful to consider. O bless His Name; The Mediator has stept in between our souls and everlasting Burnings. So that now we who have been great sinners may draw nigh to GOD with an humble Boldness; and com­mune with Him who is upon the Mercy­seat. If thou are a true believer, thou mayst think of the Day of Judgement with unspeak­able Joy. 1. Joh. 4. 17. Why? He that shall be thy Judge is thy Saviour thy Redeem­er, thy MEDIATOR. Though we have to do with GOD the Judge of all, we need not fear, since we are come to JESUS the Mediator of the New Covenant. What shall I say more? By meanes of Christ the [Page 155] MEDIATOR, Believers are made happier than Adam was. One of the Ancients said truly, that Job on the dunghil was happier than Adam in Paradise. Adam lost his happiness, but this the Believer can never do. That Heaven which Christ has prepared for Believers is a far bet­ter place than the earthly Paradise was. Adam in his first estate was made lower than the Angels: he stood in need of meat and drink and sleep: and so should all his Children have done, in case hee (and they all in him) had never sinned. But as for Believers, er'e Christ hath done with them, Hee'll make 'em equal with Angels. At the Resurrection their Bodyes shall be spiritualiz'd, and immortal­ [...]zed, that they cannot dy any more. And their souls shall be filled with Divine Know­ [...]edge and Grace, beyond what the soul of Adam was in his first estate. And their glory shall never fade away. An all this because of JESUS THE MEDIATOR of the New-Covenant. O then Bless God for Jesus Christ; which to do will be the work of Heaven throughout the Days of Eternity.

IN this Chapter, there are two Things con­tained.

1. A Sermon preached by John Baptist: whereby he doth prepare his Auditors for Christ.

2. The History of Christ's Baptism: and un­der that the Evangelist has recorded three mi­raculous Providences, which did at that time come to pass.

[Page 158]1. The Opening of the Heavens, ver. 15. No doubt but the Heavens were really opened, by the infinite power of the Almighty: where­by may be signifyed, that Heaven which was shutt against all the Children of fallen man is opened to them now, in and by Jesus Christ.

2. Another miraculous Thing which did attend the Baptism of Christ was, that the Holy Ghost did visibly descend upon them like a Dove. (ibid.) And this might be, that so the Prophesy of Isaiah might be fulfilled li­terally as well as spiritually, Cap. 61. 1. The Spirit of the Lord is come upon me. Also there by to Intimate, how Christ was filled was the Spirit of Innocency and Meekness.

3. There was a miraculous Voice which came from God out of Heaven; and that is expressed in this verse, wherein we have a most glorious, Divine Testimony concern­ing Christ: GOD from Heaven does here testify two things of Him:

1. That He is His Son, yea, His Beloved Son. He is so His Son, as none else is; so Beloved, as none else is. Angels are the sons of God, but they only in respect of Cre­ation. Believers are the Sons of God, but in respect of Adoption: Whereas Christ is [Page 159] not the son of God on those accounts, but in respect of nature. And therefore Jesus Christ is more dear to God than all Saints and An­gels.

2. God does here testi [...]ie concerning his Son Jesus Christ, that he is well pleased In Him: Now this pleasure of the Father in Christ, doth intimate not only, that GOD taketh infinite Delight in Christ, (though that be part of what is intended, these words alluding to Isa. 42. 1. and 62. 4.) but also that the Father hath received Sa­tisfaction in and by Jesus Christ. Hence, It is not said I am well pleased with him, but [...] him: That is to say God is paci [...]yed in and by Jesus Christ. When he beholds Christ, he layes aside all his Indignation, and looks upon his people with a most favourable As­pect. These words do shew, that the re­ [...]enging Wrath of God is for ever appeas­ [...]d, and his Justice fully satisfyed, by the in­terposition and Mediation of Jesus Christ.

DOCT. That God the Father hath receiv­ [...] full Satisfaction in the Obedience of his Son Jesus Christ.

In order to the Clearing of this Doctrine. [Page 160] Three Things may be attended.

1. To shew that there is a Necessity of this thing, that God should be satisfyed for the Wrong done to him by the sins of his peo­ple. 2. That Jesus Christ has satisfyed the Father. 3. The Reasons of this Doctrine; whence it is, that the Obedience of Je­sus Christ is Satisfactory.

1. There was a Necessity of this Satisfaction. Super hac quaestione, le­gantur Gro­tius de Satis­fact: Christi. Vo [...]ius in Re­spons [...] ad Ra­vens p [...]rgerum Voetius indis­putat. de jure et justitia Dei. Owen, dia­trib. & Expos. in Heb. 3. ex­ercit. 5. & 6. & Expos. in Heb. 2. 10. mr. Burgess of Justification Sermon of Heb 4. 13. pag. 99. 100. & on Rom. 3. 26. Serm. 11. We shall menti­on 2 Heads of Arguments which do evince the Truth of this.

1. It is evident in that God hath decreed & declared that Sin shall be punished. There is an Eternal Decree concerning this Thing. Now upon a suppositi­on of the Decree of God, that Sin shall be punished, it necessa­rily followes that the Event will be accordingly. For the De­crees of God are unchangeable: Hence are they fitly compared [Page 161] to mountains of brass. Zech. 6. 1. Also this Decree is published, viz. In the written Law, Gal. 3. 10. Yea, When God made man at at first, He did peremptorily declare that Sin should be punished with Death. Gen. 2. 17. Wherefore the Apostle saith, that It is appointed unto men once to dye, Heb. 9. 27. There is a Statute law which must take place, sc. that in Gen. 2. 17. So that it cannot stand with the Wisedom nor with the Veracity of God to pardon sin without Satisfaction; He having decreed and declared otherwise.

A Second Demonstration is, that God's pu­ [...]ishing Sin does proceed not only from his Will, [...]ut from his Nature. Hence there was a ne­cessity of Satisfaction, If God punish sin only voluntarily, there would not be such a necessi­ty of Satisfaction as indeed there is. Where­fore it is from the Nature & essential Justice of God that Sin is punished, as appears

1. In that when the Scripture speaketh of God's Punishing Sin, it is ascribed not only to his Will, but to his just Nature. Psal. 11. 6. 7. The Psalmist giveth it as the Reason why God does punish the Wicked, even because he is righteous. The Nature of God is such, as that he cannot but love Righteousness, and so hate & punish Wickedness. Rev. 16. 5. 2. Thes. 1. 6.

[Page 162]2. It is Evident in that God is the SU­PREAM Governour and Judge of All. Gen. 18. 25. Rom. 3. 5, 6. God hath not only an absolute Soveraignty over his creatures, in respect whereof He may punish or spare, kill or keep alive; but He is moreover a Judge, in respect whereof it is necessary he should pu­nish the guilty. It is necessary to a Judge to punish where the Law requires him so to do. Now what Law is to another Judge who is to proceed by it, that is the infinite Rectitude of God's own Nature to Him. Tho' the Lord's Dominion be absolute, yet he does not rule (as it were) arbitrarily, without Respect to any Rule or Law. But that God should have any external Law prescribed to him in the Govern­ment of the world is infinitely impossible; therefore His Law is the Righteousness of his own Nature. Hence it is necessary, that in [...] with his Creatures, He should act ac­cording to that, and therefore manifest [...] against Sin. GOD in punishing Sin, is Considered not only as an offended [...], but as an offended Judge, which cannot but do that which is right, and ought to be done.

3. The Infinite Holiness of the blessed GOD [Page 163] does punish sin not only from his Will but His Na­ture. 1. Sam. 2. 2. Rev. 15. 4. Hence God is said to hate Sin. Psal. 5. 4. Yea, and this Displicency against sin is natural [...]nto the Blessed God. He cannot but hate [...]. It is inconsistent with the holy Nature o [...] God, to love any sin, or not to hate every sin. Hab. 1. 13. It is not said that God will not, but that He can not took upon iniquity. He cannot ap­prove of it; which evinceth that sin is con­trary to the Nature of God, and that the pu­ [...]ity of His Nature does require that Sin should be duly punished. And on the account of the infinite Holiness of God it is that He is com­ [...]ared to a consuming fire &c. Isai. 33. 15. be­ [...]ause it is natural to God (acting nevertheless as a free and intellectual Agent) to hate and punish sin.

4. The common Suffrage of Man-kind doth give in Evidence to this Truth, That such is the Nature of God, that sin must of necessity be sa­tisfied for. There is such an innate principle as this engraven upon the very Conscience of men, that God will punish sin. Hence the Apostle speaking concerning the Generality of the Gentiles saith as in Rom. 1. 32. Who know­ing the judgement of God, that they which commit [Page 164] such things are worthy of death. They knew- that God judged this meet to be done, even that Sin should be punished with death. Hence even those Barbarians could say, (as in Act. 28. 4.) Vengeance will not [...] him to live. They look'd upon Vengeance [ [...]] us a Deity that would surely find out [...] that deserved Death, but escaped it from the hands of men. Such a notion was implanted in their minds, that, there is a GOD who will take Vengeance for Sin. From this it came to pass that the Gentiles had so many Sacrifices, thinking that this would pacify a provoked God. And from this principle it is, that the Consciencies of sin­ners do secretly sting them & condemn them, when they do evil in the sight of God, Rom [...] 2. 15. Now Conscience is a man's Judging of himself, as God will judge him forever. Yea, and from this principle it is, that when men do apprehend themselves any wayes injured, they appeal to God to right them. Surely, there would not be such a presumption in the minds of all men that God will punish sin, if his punishing thereof did proceed meerly from an Act of his Will, and not from an essential property of His Nature. For the Acts of God's Will which are meerly such) are not known but by Revelation; whenas this, That God will punish sin, is known by the Light of Nature [Page 165] without any special Revelation, which shows that it proceeds not meerly from the Will, but from the righteous Nature of God.

5. If God's Punishing Sin be meerly from his Will, then it would follow, that he is as free to reward sin as to punish it. That Sin or no Sin is all one him: for all the meerly-free Acts of God's Will might have been otherwise. And then whereas he doth will men to love & serve him, He might have will'd them to hate & oppose him, and that no punishment should have been due to them on the account of any Disobedience: but this cannot stand with the nature of God.

6. God would not have caused Christ to have suffered such bitter things, if there had not been a necessity of Satisfaction. Would God have caused his only begotten Son to come into the world & to dye such an accursed death to save sinners, if there had bin a possibility of pardon and Salvation without Satisfaction. Rom. 8. 32. These things then make it appear that God does naturally & necessarily punish sin. Only we must know, that when God is said naturally to punish sin, natural is not to be taken in every re­spect in that sense as when it is said, that it's na­tural for the Fire to burn, or the like: as if God should necessarily punish sin as soon as it's com­mitted or to the utmost of His Power &c. but [Page 166] natural is taken in that sense as when we say it is natural to a man to speak, or laugh, or weep; but the exercise of these properties which are natural is subject to Wisdom and Liberty. Also, One may be said to act freely, that yet upon supposition of this or that doth act ne­cessarily. God alwaies acts freely in what­ever he doth. It is free to Him to speak to his Creatures or not to speak to them, but up­on Supposition that he will do so, it is necessa­ry that he should speak Truth, nor can he speak otherwise. 2. Tim. 2. 13. Tit. 1. 2 [...] Heb. 6. 18.

We come now to the second Thing propound­ed in order to the Doctrine before us, That is to shew,

That Christ hath satisfyed the Father for the Wrong that hath been done by the Sins of his People. This is a great Mystery of the Gos­pel▪ all the Knowledge we have about it is su­pernatural. The Light of Nature discovers nothing about this, tho the Light of nature discovers, that Satisfaction is necessary, yet not how or which way this should be effected: thence the Gentiles knew the former, but were Ignorant of this latter, albeit some of them thought it must be Cruore h [...]mano, by [Page 167] the death of a man. Only the Scriptures do most clearly & abundantly reveal this Truth: we shall therefore keep close to the Scripture in producing Arugments for the Confirmati­on of the Doctrine before us.

Arg. I. All those Sriptures which speak of God being pacified by Christ, prove that he hath satis­fyed the Father. For that is intended by the Satisfaction of Christ, viz. That He hath done that whereby God is pacified towards His people; all their sins and Injuries offered to him thereby, notwithstanding. But this the Scripture speaketh abundantly of. Hence God is said to be pleased in and by Him, as as we have heard the Text before us express­ing. Hence we read of Reconciliation by Christ, 2. Cor. 5. 19. Rom. 5. 10. And of Peace with God through Christ. Cap. 5. 1. Col. 1. 20. And of Attonement by Christ. Rom. 5. 11. And of Christ's being a Propitiation, Cap. 3. 25. 1. Joh. 2. 2. Because in and by Je­sus Christ, God does become propitious, i. e. Favourable towards sinners. God had a con­trover [...]ie with all the world for Sin; but as for the Elect of God, Christ hath come and taken up that Controversy, and appeased the Wrath, and obtained the Favour of God, [Page 168] therefore we are said to be reconciled and at peace with God by Jesus Christ.

Arg. II. All those Scriptures which speake of Jesus Christ's being offered on the account of the sins of his people, evince the Truth of this Doctrine of Christ's SATISFACTION. For that was the end of Christs being made an Offering for Sin, that Satisfaction to divine Justice might thereby be accomplished. In the Scriptures Christ is said to be an Oblation, Heb. 10. 10 & 9. 28. And Sacrifice, ver. 26. 1. Cor▪ 5. 7. On the same account Christ is called a Lamb, Joh. 1. 29. And an Altar, Heb. 13. 10. And this was the great intendment of all Sa­crifices under the Law, even to hold forth the Satisfaction of Christ. When they were offered God was pacifyed towards his Sinning people: see 1. Sam. 26. 19. If the Lord have stirred thee up against me, let him accept an offer­ing. q. d. Let Him be appeased or satisfyed therewith: see also 2. Sam. 24. 25. Gen. 8. 20. 26. The Lord smelled a sweet savour. The Expression intimates that God was well pleas­ed with that Offering. Now those Sacrifices could not of themselves satisfy or appease the the wrath of God, it was not possible that they should, Heb. 10. 4. only as they were Types of [Page 169] Christ, and did put the Lord in mind of the Sacrifices of the New Testament in due time to be offered. God was pacified towards Believ­ers under the Old Testament on the account of this Sacrifice which was to take place when the Fulness of time should come, Heb. 9. 15.

Arg. III. All those Scriptures which speak of Christ's bring a Redeemer, do evince the Doctrine of His Satisfaction to Divine Justice. Tit. 2. 14. For Christ is a Redeemer, not only by Power but by Price. Hence his people are said to be bought by him, yea, bought with a Price. 1. Cor. [...]. 20. & 7. 2 [...]. Nothing can be spoken more clear and express to prove that Christ is a Redeemer, not by Power only, but by Price also. Hence the Elect of God are said to be ransomed, Matth. 20. 28. 1. Tim. 2. 6. The Greek word [antilutron] there used, signifi­eth the laying down of a just valuable price, even as much as the Thing is worth. JESUS CHRIST the Son of GOD hath given as much as all the Lives and the Souls of His People are worth, that so Hee might Redeem them from that mi­ [...]ery which they were justly condemn'd un­to.

[Page 170]Arg. IV. All those Scriptures which speak of Sins being done away by the blood of Christ, prove that his Death was Satisfactory. Hence the Sins of his people are said to be purged away thereby. Heb. 1. 3. And washed away, Rev. 1. 5. And their souls sprinkled therewith to the cleansing of them from the Guilt and Filth of sin, Heb. 10. 22. That which doth avail to the removing of the Guilt of sin, and so of the punishment due thereunto, is satisfactory to Divine Justice, but this we see is true of the Death of Christ.

Arg. 5. All those Scriptures which speak of Christ's standing in our stead prove the Doct­rine of His Satisfaction to Divine Justice. He stands in our stead. He is called a Surety, Heb. 7. 22. And is said to dye for us. 2. Cor. 5. 14, 15. h. e. not only for our benefit but in our room. For us, i. e. instead of us. 2. Sam. 18. 33. Rom. 5. 6, 7. Hence Christ is said to dye not only for us, but for our sins, [...]. Cor. 15. 3. A Substitution of one in the room of another is noted by that Expression. The Apostles and Martyrs all dyed for our good, but not for our Sins; as it is said of Christ. Therefore that Expression of Christ's [Page 171] dying for us, implyeth more than his dying for our benefit only. An he is said to be a Curse for us, ( Gal. 3. 13.) the Curse which was due to us fell upon Him. And to bear our Sins, 1, Pet. 2. 24. Isai. 53. 11. The Hebrew word [Sabal] signifieth such a bearing as im­plyeth Burden, or Punishment, and is never used in any other sense. If we consult the Scrip­tures we shall find that the meaning of Bear­ing sins, is to undergoe the punishment due for sin. Lam. 5. 7. Numb. 14. 33. Ezek. 18. 26. Hence it is that we escape destruction, and this is all that is intended by the Doct­rine of Christ's Satisfaction, Viz. that He has undergone the punishment which was due to us, whence God is satisfyed so as to let us escape with our lives. Thus is the word Satisfaction used in the Scripture. Numb. 35. 31, 32. And it is a full Satisfaction which Christ hath made. He hath cleared all Accounts between God and his Elect. Therefore he said the Spirit shall convince the world of Righteousness: because I go to my Father and you see me no more. Joh. 16. 10, We may be sure that Christ has done the work which God sent him into the world for, to the full Satisfacti­on of the Father: That he hath made Re­conciliation for sin, and brought in [Page 172] everlasting Righteousness; otherwise whe [...] He came to heaven, His Father would not have entertained Him at His own Right Hand, but have sent him into the world again.

We come in the Third place to enquire in­to the Reasons of this Doctrine: We shall mention but Two. The First shall be ta­ken from the Dignity of Christ's Person; the Second from the perfection of His Obe­dience.

Reas. 1. From the Dignity of Christ's Person. He is the SON of GOD, as the Text, expresseth; and thence a Person of Infinite Worth and Dignity, which doth add value to His Sufferings and Satisfaction. It is true that the Humane nature only suffered, (if we speak strictly) all Passion being incom­patible to the Divine Nature, nevertheless by Reason of the personal Union between the two Natures of Christ, that which does pro­perly belong to one nature is truly affirmed of the Person. It is therefore most true that the Second Person of the Trinity, even the Son of GOD Himself, became subject to the poenalty of the Law, in order to the appeas­ing of the wrath and satisfying the Justice of [Page 173] the Father, who was the Person directly offend­ [...] sin. What Christ hath done in order to Salvation, He did as Mediator; and therefore not as God only nor as man only but as God-man. Now for such a Person to become sub­ject to the poenalty of the Law, and to the Wrath of God, is (as I have else-where ex­pressed) more than if all Men and Angels had [...]ay'n under His Wrath, through out the dayes of Eternity: therefore well might the Lord say that He was pleased in, or pacifyed by his Son Jesus Christ.

Reas. 2. From the perfection of Christ's Obedi­enc. His active obedience was perfect, He did fulfill all that the Law required to be done, Mat. 3. 15. He never did transgress the Law in any one particular. Though he lived in this world for the space of Thirty years and upwards, yet he never did commit the least sin, in Thought, Word, or Deed. Such an High-Priest became us, who is holy, harmless, separate from sin­ners. And as to that singular Law of a Redeem­er, he did yield perfect Obedience thereunto. Hence was his passive Obedience. It was not the moral Law but that special Law of a Re­deemer which required that Christ should become subject unto Death. And thus was He Obedient to the very utmost extent [Page 124] of this Law. Phil. 2. 7.

Some have Objected,

But, We are saved by Grace, How th [...] is Satisfaction made for the wrong that we have done? Is the Debt paid and then For­given? This is strange kind of Grace: say the Socinians.

ANSW. Grace may well stand with the Satisfaction of Christ, the Apostle thought so when he said that, we are justifyed freely by Grace, and yet that it is in a way of Re­demption, (or that a Price is paid for it) through Jesus Christ, Rom. 3. 23, 24, 25. Not only Justice but Grace is set in the Throne in this way of Salvation by the Obedience and Satisfaction of Christ. Chapt. 5. ult. For it was Grace to accept of the Satisfaction of another. In that respect there was some Re­laxation of the Rigour of the Law. It was from the Grace and Loving kindness of God, that he found out this way of Salvation; Men and Angels could never have found such a way; if the Lord Himself had not done it. It was infinite Grace that sent Christ into the world; that so He might Satisfy and Merit on [Page 175] the behalf of those for whom he dyed. We must not under pretence of exalting free-Grace, rob God of the Glory of his Justice and Righ­teousness. When men say that God is merci­ful, and therefore they may be sayed though they should not repent and believe, they do under pretence of magnifying Mercy robb God of the glory of his Truth and Holiness. So it is when men deny the satisfaction of Christ, under pretence of being saved by Mercy.

USE. Let it be a Word of Exhortation.

Let us make sure of an interest in the Glorious Satisfaction which Christ hath made.

Therefore,

Consider 1. That an Interest herein is abso­lutely necessary. For GOD is Displeased and his Wrath incensed by the sins of men. That Wrath which burneth to the Bottom of Hell is kindled against thy soul, and nothing but the bloud of Christ can quench that infinite Flame. God has said The soul that sinneth shall dye. There never was one sin commited since the world began (nor ever shall be) which shall escape un-punished. But it hath been [Page 176] punished either in Him who is the Surety for Beleeving sinners, or in the sinner himself to Eternity. Satisfaction is necessary, nor is there any other way of Satisfaction to the Just­ice of God, but only this. All a mans own Righteousness will avail nothing as to Sa­tisfaction for Transgressions that are past. Prayers and Duties can do nothing as to this matter. Though the Prayers and Services of Believers please God, yet they do not appease Him. Mich. 6. 6, Nor Tears neither, Jer. 2. 22, Though a poor creature should wash himself in tears, could he bathe his soul in tears, all would not avail to purge away so much as one sin. Chapt. 12. 1. The sin of J [...] ­dah is written with a pen of iron, and graven with the point of a Diamond. Letters which are written in glass with the point of a Diamond, all the Washing in the world cannot get them out again; So are the sins of men engrave [...] upon their souls in black and bloudy Charact­ers, nothing but the blood of Christ can wash away the stain and guilt thereof. All men and Angels can never satisfy for one sin.

Hence it comes to pass that the misery of the damned is ETERNAL, because they are never able to make full satisfaction to the [Page 177] glorious Justice of the Holy God, who hath been wronged and offended by the sins of men.

Consid. 2. The blessed Condition they are in [...]ho have a real Interest in this Satisfaction. God is pleased with them; for he is more pleased with the Righteousness of Christ, than ever He was displeased with the Disobedience of men. Christ hath pleased God more than all the sins of the Elect have provoked him, Rom. 5. 19. Joh. 10. 10. It is a full and perfect Satisfaction which Christ has made, so as that he hath left nothing for any one to come and do after him, Heb. 7. 25. The Bill is cancel'd even the Hand-Writting which was against us Col. 2. 14.

Rule. 1. Look for Salvation no where-else but in Christ. Isa. 55. 3. Don't think by fu­ture Dutyes to make God amends for former Iniquityes. The Papists teach men to look for Satisfaction through their own works; in Poe­nances, prayers, Fastings, self Macerations▪ Supererogations &c. But as the Apostle said to the Galatians, If you be circumcised, Christ will profit you nothing: So I say, If you think [Page 178] to satisfy the Justice, or appease the Wrath of God, by any Righteousness of your own, the Satisfaction of Christ will profit you no­thing.

2. Believe on Jesus Christ the Son of God, and then you shall have an Interest in His Righteousness and Satisfaction. Rom. 3, 25. From the Moment that the soul doth tru­ly close with Christ by Faith unfeigned in His Name, Christ and all His redeeming Benefits becometh his for ever. He hath then an interest in the Obedience, Merit, and Satisfaction of the LORD JESUS. And that God who said from heaven concern, Jesus Christ, He is my beloved Son in whom I am well pleased, saith to every such soul, I am well pleased with thee, in and through JESUS CHRIST.

COncerning the Pen-men of this Psalm there is nothing certain to be deter­mined. Some conjecture that So­lomon wrote it as an Epitome of his Song of Songs: This being altogether of the same na­ture with that. It is in the Title said to be a Song of Loves, h. e. a Love-Song. The He­brewes of old had their Epithalamia. 'Twas a Cu [...]tome with them, that when Persons of Note were married, some composed Songs in [Page 182] praise of the Bride groom and the Bride. The Title of this Psalm alludes to that Cus [...]ome, so that what is here written is a spiritual Love­song, setting forth the praises of Christ and of his Church.

After the Title we have

1. The Preface. 2. The Matter of the Psalm.

1. The Preface in ver. 1. Wherein are three Particulars.

(1.) The Quality of the Matter here con­tained, 'tis called a good matter. The Hebrew phrase [dabar Tob] signifyeth a good word: Intimating that the Things contained therein are of singular Worth and Excellency.

(2.) The Subject of this good Matter [...] Touching the King: which Interpreters gene­rally expound of King Solomon, but of him, only as a Type. The Hebrew Doctors themselves acknowledge that the King Messiah is here principally intended. And there are diverse passages in the Psalm which cannot be applyed to Solomon, nor to any other person besides Christ And therefore the Apostle in the first Chapter to the Hebrews quoting some [Page 183] Expressions in this Psalm saith they are meant of Christ the Son of God.

(3) He declareth what were the In­struments communicating this good Matter con­cerning the King Christ. Viz. his Heart, and his Tongue. My Heart is enditing. The ori­ginal word [Racash] signifieth to Boil up; alluding (as it seems) to the [Mincah] or Meat-Offering under the Law, which was boiled or fryed with Oyl, and so offered to the Lord. Thus the Holy Spirit did as it were set the heart of the Psalmist on fire, and made it to boil up with holy and heart-ravish­ing meditations concerning the glory of Christ. And then his Tongue became as the Pen of a ready writer. h. e. like one that writeth Short [...]and; and so will take every word that the Enditer shall speak. His Tongue would ex­press all that the Holy Spirit should endite in his Heart. Thus for the Preface.

2. As for the Matter of the Psalm, It does contain, A Description of Christ in His Glory and of the Church in her Beauty.

In the words before us (which begin the [Page 184] Matter of the psalm) Christ is declared a su­perlatively excellent person, to be one of in­comparable beauty and glory. Thou art fair­ [...] The Hebrew word [Jophjaphitha] is of a double form to note a (double that is a) perfect Beauty, or Beauty in the highest degree. And whereas the Beauty of Christ is compared with and preferred to that of any of the Chil­dren of men, that sheweth that the words are not to be interpreted of Christ in respect of his Deity, for so His Excellency admits of no Comparison, but of him as the Son of man, 'Tis meant of a communicated Beauty, even a glory which the humane nature of Christ is for ever blessed with, as the last words in the verse intimate.

The Doctrine at present to be insisted on is,

That The humane Nature of Jesus Christ, is of all created Objects the most excellent and glo­rious.

Here, Two Things may be enquired in­to. 1. How it does appear, That the humane Nature of Christ, is, of all created Ob­jects the most excellent and glorious. 2. The Reason whence it is so.

[Page 185] QUEST. 1. How does it appear, That, The humane nature of Christ is of all created [...] the most excellent and glorious?

ANSW. The Scriptures do abundantly bear Witness to the Truth of this Doctrine. Hence Christ is said to be anointed above all others. In the seventh verse of this Psalm. tis said. God thy God has anointed thee with the oyl of glad­ness above thy fellows. The humane Nature of Christ, is a Creature, but it hath an Anoint­ing which maketh it excel all its fellow-crea­tures. Hence the Man Christ Jesus is said to be. The Prince of the Kings of the earth, Rev. 1. 5. i. e. More excellent than any of them: never any of them was to compare with Him. Therefore also, he is styled the KING of Kings, and LORD of Lords; that is to say, of all Kings, and of all Lords the most excellent and glorious One. Chapt. 19. 16. And the Scripture saith of the man Christ Je­sus, that he must in all things have the preemi­ [...]nce. Col. 1. 18. And that God has made him his First-born. Psal 89. 27, Yea, that he is the first-born of every Creature. Col. 1. 15. The First-born had a priviledge belonging to him above the rest of the Children: so has the man Christ above all creatures; yea, above [Page 186] all men and Angels. As the Elect of God are styled the Church of the first-born, Heb. 12. 23. importing their Dignity above others, so the Man Christ Jesus is indeed the first-born of the first-born; the most excellent one of all those that are near and dear to God.

2. Christ as man has a larger measure of the Holy Spirit than ever was communicated to any Creature. In that respect He is said to be an­ointed with oyl above his follows: as in the Scrip­ture but now mentioned. The oyl which the LORD CHRIST was anointed with, was none other but the oyl of the Ho­ly Spirit. Act. 10. 8. God anointed Jesus of Na­zareth with the Holy Ghost & with power. And another Scripture saith God giveth not the Spi­rit by measure unto him. Jo [...]. 3. 34. Christ, considered as God has not received any thing, but as man, the Spirit is given to him, and that without measure. Not that infinite per­fections are communicated to the humane na­ture, (for that's not compa [...]ible to a Creature, nor is it possible that Finite should be infinite) but there are no Limits set thereunto. None can say in how great a measure Christ hath received the Spirit. He has received thereof in such a measure as no man ever did; as large [Page 187] a measure of the Spirit as is possible to be communicated to a man or Creature. Hence tis said that, all Fulness dwells in him. Col. 1. 19. For it pleased the Father that in Him all Fulness should dwell. As for that Fulness which dwells in Him as God, it cannot be said properly, that it was the pleasure of the Fa­ther that it should be in Him. But this is true with respect to the Fulness, which dwells in him as man and mediator. There is a Ful­ness of spiritual Gifts in the man Christ Je­sus. He hath a geater measure of Wisdom & knowledge than ever man or Angel did at­tain unto. Col. 2. 3. In whom are hid all the Treasures of Wisdom and Knowledge. Trea­sures of Wisdome, yea, all Treasures thereof are in him, i. e. not only objectively in that the wisdome of God does appear in the Mystery of Christ more than in any thing, but all Treasures of Wisdom are in Him subjectively: As man he has the vastest measure of Knowledge that ever was contained in a finite Understanding. It is written concerning Solomon, That he was wiser than all men, and that GOD gave him Understanding exceeding much, and Largeness of heart even as the Sand that is on the Sea-Shore. (1. King. 4. 29.) Intimating [Page 188] that his enlarged Understanding did compre­hend a multitude of Notions and Concepti­ons in number like the sand of the Sea. In that [...] Solomon was a Type of Christ. Yet let me say, Solomon had a very shallow understanding and Comprehension of things, if compared with the man Christ Jesus. Christ's Wis­dome is a thousand times greater than ever Solomons was, or than ever any other man attain'd unto. And the Soul of Christ is en­dowed and adorned with all spiritual Graces, in the Highest degree that can be. The pro­phet Isaiah saw the Lord sitting upon a Throne, and his train filled the Temple: There are a train of glorious Graces which fill the Temple of Christ's humane Nature. There is no other man on earth or in heaven hath so much grace but it is possible for him to have yet more; but the man Christ Jesus is so full of Grace, as that it is impossible for him to have more. Joh. 1. 14. The Word was made flesh, and dwelt amongst us full of Grace and truth. Yea, and of his Fulness have all we received, and grace for grace. ver. 16. What aglorious and in­expressible fulness of Grace is that! To have so much fulness of Grace, as to be able to im­part thereof to all the Elect of God. Christ is as full of Grace, as a Fountain is full of water. [Page 189] Yea, as full of Grace, as the Sun is full of Light: for which cause He is styled the Sun of Righteousness. Mal. 4. 2. And he said of him­self, I am the Light of the world. Joh. 8. 12. There are some Believers who have received a large measure of spiritual gifts & graces, but have it all from Christ. How full is He then! We read in Zech. 4. 11, 12. Of two Olive trees by the candlestick, which empty the golden oyl out of themselves. In the Type, Jushua & Zerubbabel were the sons of oyl, who did im­prove the gifts and graces which they had re­ceived, for the benefit of the Candlestick of the Jewish Church: So Christ is alwayes im­parting of that fullness which he has received to Believers, and to His Churches, through the golden Pipes of his Ordinances. Then what an unmeasureable Fulness of the Grace of the Spirit has the Lord Jesus received! There is in Christ an inexhaustible Ocean of Grace. Believers are said to have Rivers of Grace flowing into their hearts, Joh. 7. 38. But Christ hath an Ocean of Grace flowing in His blessed heart. As all Rivers come from the Sea; so all those Rivers of Grace in the souls of believers are derived from that Sea of Grace which is in Jesus Christ.

[Page 190]3. The Man Christ Jesus is more like unto God than may be affirmed of any other man or Angel. And indeed it must needs be so, because He has a greater intimacy of Communion with God, than ever man or Creature had. We read concerning Moses, that GOD spake with him face to face, as a man speaketh with his Friend; and the Lord said of him ( Numb. 12. 8.) With him will I speak mouth to mouth, and the [...] of the Lord shall be behold. Moses was in that thing a Type of Christ, who has such Familiarity with GOD the Father of Glory as never any one else had. He is (to speak after the manner of men) God's Privy-Counsellor. Wherefore it is said, no man hath seen God at any time. (No not Moses himself so as Christ has seen Him) The only begotten Son who is in the bosome of the Father, He hath declared Him. Joh. 1. 18. Now Moses by conversing with God became more like him than any other man; Impressions of the Divine GLORY were left upon his Countenance. How much more is it true concerning the man Christ Jesus, who [...]ieth in the Bo [...]ome of God the Father! This man was counted worthy of more glory than Moses Heb. 3. 3. Hence the Apostle speaks of, The [Page 191] Glory of God in the face of Jesus Christ. 2 Cor. 4▪ 6. Sa [...]es he, The glory of God did appear in the face of Moses, but how much more in the Face of Jesus Christ! Yea the man Christ Jesus is so like unto God, as that he is said to be his very Image. Col. 1. 15. who is the image of the invisible God. There is a double Image of God; His Essential Image. so Christ as Second Person or Son of God is the Image of the Father: And a manif [...]stative Image, so Christ as man is the Image of God. See Dr. Goodw [...] of the Knowledge of Christ. Lib. 3. Cap [...] 2. The end of an Image is to make a Thing apparent which other­wise would not be seen. Now the Godhead which is in [...] self invisible is made manifest in the humane nature of Christ, Hence He is said to be the Image of the invisi­ble God. Intimating that the Divine Perfect­tions are made visible in Christ so as is no where else to be seen. Of all those perfecti­ons which are in the Godhead, Christ is the compleat Image above what Angels and men are; and He maketh those perfections visible to us, so as no meer creature does the like. Though the humane nature of Christ doth (& shall for ever) remain in its properties really [Page 192] distinct from the Divine nature, yet it does in divine propertyes and perf [...]ctions resemble the Godhead more fully than any Creature does or ever shall do. e. g. Omniscience is a Divine property: Now tho the humane Nature of Christ is not (as Lutherans suppose) Omniscient with the Omniscience of the di­vine Nature, yet there is a Similitudinary Om­nisciency belonging thereto. That which I intend is this, The humane nature of Christ now glorified, Knowe [...] all things that ever GOD hath done since the World began; yea, and all that God will doe; which is more than can be said of any other Man or Creature. There is not one Believer in the world, no nor one elect vessel in the world, but Christ as man and not as God only has the Know­ [...]ge of Him. Wherefore the Scripture saith that the Father revealeth all things to the Son; and shewe [...] him whatever he doeth, Joh. 5. 18. Christ as God has nothing revealed to him, but as man all things are now shewed unto Him. Again, Omnipotence is a Divine Pro­perty▪ and there is a Similitudinary Omnipo­tence to be affirmed of the man Christ Jesus. Hence He is said to be the Power of God. 1. Cor. 1. 24, And the Arm of the Lord. Isa. 53. 1. All that God meaneth to do in the world, [Page 193] the man Christ Jesus is the Instrument of ef­fecting it. We may say the like with respect unto other Divine Attributes, they shine forth in the humane nature of Christ more than any where; yea, more than in all the Creatures in the whole world besides.

4. Christ as Man is made Lord of all. Heb. 1. 2. whom He hath appointed heir of all things. Christ as God has not an Heir [...]hip or Lordship appointed to him: so He is Heir of all things without any Designation from the Father, but as man and Mediator He is the appointed Heir. God the Father has put the Government of the whole world into the hands of that one man. Joh. 5. 22. The Father judgeth no man; but hath comitted all Judgment ( i. e. all power of Government) unto the Son. It is true, that this Power does not belong to Christ as man only, yet as man and not as God only. There­fore in ver. 27. it is said, He hath given him authority to execute judgememt because he is the son of MAN. The Lord Christ has, (it's true) a peculiar Dominion over his Church, which is therefore by way of Eminency called His Kingdom: But He has moreover a Pro­vidential Kingdom, which does appertain un­to Him as God-man. Hence Ezekiel in his [Page 194] vision of the Wheel (by which we are to un­derstand the wheel of Providence) saw a Throne and the likeness as the appearance of a man above upon it. Chapt. 1. 26. The Man Christ Jesus is Co-partner with God in the Government of the World. This Mystery was signified by Solomon's sitting upon David's Throne while [...]t his Father was yet living, 1. King. 1. 48. Therein he was a Type of Christ who sits upon the Throne of God his Father, as Himself declareth, Rev. 3. 21. (saying) I—am set down with my Father in his throne. That this Dominion does belong to Christ as Man, is evident inasmuch as the Scripture saith it is given to Him, Mat. 28. 18. Christ as God has no power given to him, but as Man, all power in heaven & earth is given to him. Cap. [...]1. 27. Joh. 3. 35. This Dominion was his due, as soon as ever he came into the world. He was born a King. Mat. 2. 2. But the Man Christ Jesus did upon his entring into heaven actually under­take the Government of the world. He does (to speak after the manner of men) ease the Fa­ther of that Burden, and undertake to man­age the Government of the world for Him. This is a Thing which no man nor Angel but only the man Christ Jesus could undertake. nor was it possible for any other man to bear [Page 195] such a Glory. Hence in Rev. 5. 2. There's a Proclamation to see who would take the Book out of the hand of him that sits up­on the Throne. That Book is a Commission to fulfil and execute all the Decrees of God which respect the Government of the world until the day of Judgement. None but the Lamb was found worthy or meet for this. But He took the book: h. e. He hath un­dertaken the Government of the world un­til all that God has decreed shall be accom­plished: And in ver. 5. He opens the Book [...] h. e. He seeth to the fulfilment of all according to the mind of the Father. Hence all Crea­tures are made subject to this Man. The Angels of Heaven are the most glorious of all created Beings, yet they are made sub­ject to this Man. Jesus Christ is gone in­to Heaven; Angels, Authorityes, and Powers, being made subject unto Him. 1. Pet. 3. 22. The highest Angel in Heaven, is no better than a Servant to the Man Christ Jesus. They goe upon His Errand wheresoe [...]er he is pleased to send them. And He declareth from Heaven to all the world, that the holy Angels are His Subjects and Ser­vants. Rev. 22. 16. I Jesus have sent mine Ange [...] ▪ [Page 196] And this is a mystery which only the Scrip­ture revealeth unto us. The Light of Nature discovers unto us that God Governs the world, but that God- man does so, is not known but by the Gospel.

5. Christ as man is the Head of the Elect. 1. Pet. 2. 6. Behold I lay in Sion a chief corner stone, elect, precious, and he that believeth on him shall not be confounded. Christ is the elect cor­ner stone in Sion. The Man Christ Jesus is as truly an Object of Election as any other man. He verily was fore -ordained before the Foundation of the world. Chapt. 1. 20. Only He is the Head of the elect-world which is a Glory not to be affirmed of any other. When God from Eternity resolved to choose some to be the Subjects of his Grace and Glory for ever, the man Christ Jesus was first in his View, and others as members belonging to that Head. Therefore the Apostle [...]aith, God hath chosen us in Him before the foundation of the world. Eph. 1. 4. The Meaning of which is not, that Christ is the meritorious cause of Election; for indeed there was no cause of that but the meer Grace and Pleasure of the Infinite MAJESTY, who saw good to single out some to become his Favourites; but [Page 197] when we: [...] to be chosen in Christ, in im­plyeth that Christ is the Head of the Elect. He is not in time, but in Order of Nature the First Elect; though not the Cause of Election. Hence he was able to speak as in Joh. 17. 9. I have manifested Thy Name to the men Thou gavest me out of the world; Thine they were and Thou gavest them me. Hence Christ does become an [...]ead not only by way of Emi­neney, but of real Union to all elect called ones. All true Believers are actually united to Him, as members of the Body are to the Head. Now this is a most wonderful Glory. To this sense Some interpret that Scripture. Eph. 1. 22. And gave him the head over all things to the Church; The words may be read thus, And gave [...] above all to be Head to the Church: as if the Apostle should say, God has given Christ to be above Principalities and powers, but above all the rest, there's this Dignity conferred upon him, that he is made Head of the Church. However, it is a Truth, that this is a fare greater glory than to be Ruler of the whole world besides.

6. The Man Christ Jesus sits at the Right Hand of GOD. It was by the Spirit of Pro­phesy fore told that so it should be, long [Page 198] before the Son of of God became a man. Da­vid [...]pake of Christ, when he said, The Lord said to my Lord, sit thou at my right hand. Psal. 110. 1. And the two last verses in the 16 th. P [...]alm are meant not of David, but of Christ. Thou wilt not leave my soul in Hell, neither [...] suffer thine holy One to see corruption, tho [...] [...] snew me the path of life: in thy presence is ful [...]ss of joy, at thy right hand there are plea­sures for ever more. Sayes Christ, though I shall be laid in the grave; I sha'nt continue there so long as to see corruption, but God will make me alive again, and bring me into His presence in heaven, there to enjoy ever­lasting pleasures at His own Right hand. And the Gospel gives us a clear information con­cerni [...] the accomplishment hereof; and when it was that the humane nature of Christ was thus glorifyed▪ viz. after he had suffered for the sins of his people. Heb. 10. 12. This man after he had offered one sacrifice for sins, forever sate down at the right hand of God. And in Chapt. 1. 3. When he had by himself purged our sins, He sate down on the right hand of Majesty on high. The High Priest after he had of­fered a solemn Anniversary Sacrifice, went in­to the Holy Place but did not sit down there; wh [...]nas the man Christ Jesus (the great High [Page 199] Priest of our Christian Profession) after He had offered himself a Sacrifice for sin, went to hea­ven and is there sate down at the right hand of Majesty that is of God, whom the Hebrews are wont to call by the Name of Majesty. Now when it is said that Christ [...] at the right hand of God, we are not to think (as igno­rant people do) that this is to be understood literally, or as if the Expression were a proper Form of speech: for GOD is a Spirit, and has not a right hand and a left, as men have. Nor may we Suppose that the Man Christ Je­sus is alwayes Sitting now he is in heaven. Hence sometimes in the Scripture He is re­presented as standing at the right hand of God. Steven being full of the Holy Ghost, looking up stedfastly into heaven, saw the glory of God, and Jesus standing at the right hand of God. Act. 7. 55. 56. Nor are we to believe that the Man Christ does always abide just in the same place, but that he moves to and fro commanding over the Host of Heaven as plea [...]eth Him. But when it is said that the Man Jesus sits at the right hand of God, the meaning of that Ex­pression is, that that Man is next to God in Glory. Heavenly Mysteryes are in the Scrip­ture expressed by earthly Similitudes, that we may be able to conceive something of them. [Page 200] Amongst men when a King sits on his Throne, the man that sits on his right hand is in Digni­ty next to him, he's the Second in the Kingdom; Thus there is none in heaven above the Man Christ Jesus except only God the Father. As the King of [...]gypt said to Joseph (the true Type of Christ) Gen. 41. 40. Thou shalt be over my house, and according to thy word shall all my peo­ple be ruled, only in the Throne will I be greater than thou. After the like manner does God speak to the Man Christ Jesus saying, My whole Family in heaven and on earth shall be ruled according to thy word, only in the Throne will I be greater than thou. In this re­spect the Man Christ Jesus is more glorious than any of the Children of men: yea, than all the Angels in heaven. Heb. 1. 13. Unto which of the Angels said he at any time, sit thou at my right hand until I make thine enemies thy foot stool. This Session at the right hand of God, is the highest degree of glorious Exaltation. The first de­gree of Christ's Exaltation was in his Resur­rection from the dead; this is common to all Believers, with and for the sake of Christ their Head. The second degree of Christ's Exalta­tion was in his Ascention to heaven; this also may be affirmed of all the Elect after the day of Judgment: But it cannot be said of any man except Christ alone, that he ever did or ever shall [Page 201] sit at the right hand of God. To sit at his right hand is to be en [...]talled into the very Throne of God. Hence is that Expression, Heb. 12. 2. Je­sus is sate down at the right hand of the throne of God: which sheweth, that Christ's being at the right hand of God, implieth his being set down on the same Throne which God is said to sit upon. This is peculiar to the man Christ Jesus. Glorified Saints sit upon Christ's Throne, but only Christ sits upon God's Throne. Rev. 3. 21. When the Lord Jesus ascended into heaven, God did (to speak after the manner of men) set a Crown upon his head. Heb. 2. 9. We see Jesus who was made a little lower than the Angels, for the suffering of death, crown'd with glory & ho­nour. Now that which the Spirit of God helps us to believe, that which we see by Faith; holy Angels and glorified Saints which were then in heaven, saw really done and acted before their eyes, after a blessed & heavenly manner. They saw that very Jesus who was once a Babe lying in a Manger on the earth, that Jesus who was once, bleeding and dying on the Cross, that Jesus they saw crowned with glory and honour in the highest Heaven: and they heard the word come out of the mouth of the most high God, requiring all the host of heaven to worship that very Jesus. Heb. 1. 6.— let all the angels of God worship him. [Page 202] Christ the King of glory was no sooner gott within the everlasting gates of heaven, but God set him at his own Right hand, saying, Here's my Son, all ye glorifyed Saints and Angels adore him. Here's my Son ( [...]a [...]s the eternal God) come to heaven, behold all you Angels of mine, I [...] him above you all, and see that you worship him.

7. The blessed Body of Christ now in Heaven shineth with unconceiveable Glory. There was a glimpse of this appearing at the time when Christ was Transfigured before Three of his Disciples, and His face did shine as the sun, and his rayment was white as the light. Matth. 17. 2. Unto that glorious Transfiguration the Apostle John (no doubt) has respect when he [...]aith, we behold His glory, the glory as of the only be­gotten son of the Father. Chapt. 1. 14. For at the same time God said from heaven, this is my beloved Son. The bodyes of Saints shall have a marvellous Lu [...]tre upon them after the Resurrection. (1. Cor. 15. 43. It is raised in glory.) But the Body of Christ is far more glorious than theirs shall be: For indeed it is the Exemplar which the bodyes of glorifyed Saints shall only hold some pr [...]p [...]rtion with Phil. 3. 21. The Lord Jesus Christ shall change [Page 203] [...] vile body, that it might be Fashioned like unto His glorious body.—There is one glory of the Sun, and another glory of the Stars (as the Scripture speakes) Such a diffe­rence there is and will be to eternity, between the glory of the humane nature of Jesus Christ and what Believers shall in the world to come attain unto: Their glory will fall short of Christ's, as much as that of the stars cometh short of the light and glory of the Sun. The blessed Body belonging to the Son of God, is now brighter than ten Thousand Suns would be. Hence when Christ appeared to Paul as he was in the way to [...], Though it was mid-day, he saw a light from heaven, above the light of the Sun, shining round about [...]. Act. [...]6. 1 [...]. That body now fills the Third Hea­ven with glory. And shall at the day of Judgement fill all this visible world with glo­ry. Its said of the New-Jerusalem, that it has no need of the Sun neither of the Moon to shine in it, for the glory of God does light­en it, and the Lamb is the Light thereof. Rev. 21. 23. When the souls which are now in Heaven shall come down from thence with Jesus Christ, and be re-united to their b [...]dyes, and continue in this lower world as long as the Day of Judgement shall last, then does [Page 204] New-Jerusalem come down from God out of Heaven. There will be no need [...] the Sun to enlighten that world, the Lamb even the Man Christ Jesus will be the Sun, the Light thereof. [...] then might the inspired [...] say, He is fairer then the Children of men.

But Whence is all this?

I shall mention but one Reason of it, which indeed is the true and great Reason of all those glorious Royalty [...]s belonging to this man who is fairer than the Children of men.

Reas. It is because The Humane Nature of Jesus Christ is personally united to the eternal Son of GOD. The Angel Gabriel said to the Mother of Christ, That holy Thing which shall be born of thee, shall be called the Son of GOD. Luc. 1. 35. The Man Jesus is per­sonally One with Him who is over all God blessed for ever. So that whoever looketh up­on Jesus Christ must say that Man there is God. The Fulness of the God-head dwells in Him bodily, that is personally. Col. 2. 9. And thence the Man Jesus when he conversed among mortals in this lower world, He was wont to speak like a God. He did ordinarily express himself after such a manner as never man did the like. Speaking of God he said, My Father workes hitherto, and I work, Joh. 5. 17. [Page 205] Did God make the World? So did I, said Christ: Doth God preserve the world? So doe I: does God quicken whom He will? So doe I, sayes Jesus. When the Jews heard him that was a man talking after such a rate, they thought he was the greatest Blasphemer that ever breathed. And the Truth is, that if any other man that ever liv'd on the earth, should have expressed himself as the Man Christ Jesus was went to do, he would have bin guil­ty of the highest Blasphemy: but because the Man is God as well as Man, all that he spake was true, and could not but be true; because of His being One in person with God. It was no more possible for that man to speak Un­truth, than for God to lye. If the Man Jesus had sinned, it might have been said God has sinned, which to imagine is high Blasphemy. A man's Soul is not more truly united to his Body, than the Godhead is united to the humane nature of Jesus Christ: which is more than can be said of any creature excepting only the sin­gular humane nature of Christ. Now by virtue of the Hypostatical union, that Man becometh the Son of GOD. And because He is the Son of GOD, all the Glory that possibly can be, becometh His Due: That indeed, when the Man Christ Jesus ascended into heaven, and there sat down at the Right hand of God, [Page 206] He did but take his place according to the Dignity of his person. And because of this it is but meet that all the Angels in heaven should be made subject to that Man: Yea, and that all creatures in the whole world should be put under his Feet.