The Mystery and Marrow of the Bible
1. Let all that thirst after a New Covenant state, sincerely accept Christ tendered. For they that accept Christ aright, accept his New Covenant also Christ is the jewel: The New Covenant is the Casket or Cabinet that contains this jewel. Sell all that you have, to purchase this pearl of greatest price. Count all things loss and dung, deny all self-sinfulness, all self-righteousness, all self-fullness suffer willingly, the loss of all things, that you may win Christ, and be found in him. Christ is wrapped up in the promises: embrace them, and Christ therein. Christ is tendered in all the Gospel-Ordinances, especially in the Word and Sacraments, and this pathetically, importunately, frequently: accept the tender of Christ, neglect not so great Salvation. Christ stands at the door of thine heart and knocks. He stands, patiently; he knocks, importunately: He waits, and knocks. He knocks by his Word; He knocks by his Rod; He knocks by his Spirits convictions, motions, impulses, strivings, instigations, &c. he knocks restlessly, audibly; How fain would he enter! O shut not Christ still out of thy soul. Set open the Everlasting doors, and this King of glory shall come in. Christ is the best Guest, the most blessed In-mate that can possibly be entertained in thy soul. O lodge him in the in most Cabinet of thine Heart. That day, that hour that Christ comes into thy soul, Salvation comes into thy soul, Heaven comes into thy soul, yea God blessed forever comes into thy soul. Deeply lay to heart, and seriously ponder upon these ensuing Considerations. They may be as so many steps or degrees towards Christ, and as so many urgent Motives to thee to press and strive after him.
(1) By Nature since man's fall in Adam, all the people in the world are utterly without Jesus Christ. Naturally all people are Christless; having no saving right at all to him, or interest in him. This is true of the Gentiles. Remember that ye being in time passed Gentiles in the flesh,—That at that time ye were without Christ. And it is also true of the Jews, while in their carnal and unregenerate state; As Peter, writing to the dispersed Jews, notably testifieth. They came not to Christ the living stone by faith indeed, so as to taste that the Lord is gracious, till they were new-born-babes. Till then, they were not a people, had not obtained mercy, viz. saving mercy in Christ the mercy of mercies. And of both Jews and Gentiles the Apostle Paul hath proved, that they are all under sin. And consequently, that all the world is become guilty before God. Now to be under sin, viz. under the state, dominion and curse of sin is to be without Christ. For, they that are in Christ, are freed from the state, power and curse of sin, though not from the in-being of the relics of sin.
(2) All persons, whilst Christless, are most wretched and miserable. For, 1. Whose are they, whilst they are not Christ's? They are the worlds. Men of the world; Children of this world; the worlds own, &c. They are Sins: they are sins vassels, drudges, slaves; they serve sin, they are in sin, in the flesh, in the bond of iniquity, &c. they are wholly involved, ingulfed, overwhelmed therein. They are Deaths; Death spiritual hath actual dominion over them, they are dead in sins and trespasses: and the curse of death corporal with the adequate wages of death eternal do wait upon them. Yea they are the Devils: Cain was of that wicked one, and slew his Brother; Ye are of your Father the Devil (said Christ to the wicked Jews) and the works of your Father ye will do; Judas was a very Devil. Not to be Christ's; but the Worlds, and Sins, and the Devils, how sad and woeful is it! 2. Christless persons, are Aliens from the Common-wealth of Israel, strangers from the Covenants of Promise, having no Hope, and without God in the world; that is, Churchless, Covenant-less, Promise-less, Hope-less and God-less. Forasmuch as Jesus Christ is the only Head of the Church, Testator and Mediator of the New Covenant, substance and accomplishment of the Promises, Foundation of our Eternal Hope, and the only way unto God. 3. Christless persons are actually under the rigor and curse of the broken Covenant of works, the Law: in that they have not accepted of Christ, nor the Covenant of Faith in him, by way of Remedy. And besides Christ, there is no remedy against that curse in the whole world. 4. Christless persons are enemies to God, and utterly unable to please God in anything, whilst they so remain. 5. Christless Persons are without Faith: in state of unbelief. And unbelievers have the wrath of God abiding on them: so remaining cannot possibly be saved; shall certainly be damned; yea, are condemned already, because they believe not in the only begotten son of God. Who would not strive to be Christ's, and to have Christ theirs: rather then still remain in this Sea of misery?
(3) Theres such necessity of Jesus Christ for saving of sinners; that without him there is no escaping of Damnation, no obtaining of salvation. They that become not Christ's, must inevitably die in their sins. — Neither is there salvation in any other: For there is no other name under Heaven given among men whereby we must be saved. And, no wonder: For, 1. No lapsed sinner can possibly save himself. Being darkness, how should he illuminate himself? being without strength, how should he help himself? being enmity against God, how should he reconcile himself to God? being wholly lost, how should he find himself? being utterly dead in trespasses and sins, how should he quicken himself? &c. Nay, the sinner is so far from effecting his own salvation, that without supernatural grace he cannot will or desire his own salvation: but contrariwise is willfully set upon his own destruction. 2. No mere creature or created being can save sinners. Nay, all the Angels in Heaven are not able to save one sinner from eternal wrath, though they should give themselves to die for his sins to all eternity. For they are but finite creatures, and therefore their sufferings being finite also, can never fully satisfy God's infinite justice offended. Should all the mere Creatures in the world burn forever in Hells Torments for man's sin: all these sufferings could not expiate one sinful thought. 3. None in all the world can save sinners, but he that was eternally ordained to be a Savior of Sinners. For Sinners salvation is only effected according to God's eternal Decree and predestination. Now Jesus Christ alone is from eternity pre-ordained to be a Savior of sinners. 4. None in all the world can save sinners, but he that was since the Fall of man, fore-promised, fore-typified and foreprophecied, all along under the Old Testament, before the fullness af time, to be the only Savior of Sinners: and was in fullness of time accordingly exhibited. But Jesus Christ alone is he that was fore-promised, foretypified and fore-prophesied in all ages of the Old Testament, as the Seed of the woman, Seed of Abraham, The Prophet like Moses, Our Great High Priest after the order of Melchizedek, the Son of David, &c. and was accordingly performed under the New Testament as a Savior of Sinners. 5. None in the whole world can save sinners, but he that can fully and to the uttermost Reveal God's Counsels touching their salvation, satisfy and appease divine justice offended. Remove the wrath and curse of God from the sinner, Conquer sin, death, Hell and all the enemies of sinners Salvation, and effectually subdue the Sinner to himself, applying all his sufficiencies to him for Salvation. But Jesus Christ is the sole person in the whole world that can do these things. 6. All that is in or from Sinners, without Christ, tends only and fully to their condemnation. There is nothing in them but flesh, nothing comes from them but flesh. That which is born of the flesh, is flesh. And In their flesh dwells no good thing. Their minds are darkness and Enmity against God: The small glimmerings of light reremaining in them tending only to leave them without excuse. Their Consciences are desi •… ed with manifold guilt. Their Wills are perverse and obstinate in evil. Their Affections are wholly distempered and disordered, set more upon Sin, the world, &c. then upon God. Their corporal senses and members wholly depraved and poisoned with sin. Every imagination of the thoughts of their hearts is only evil continually. Out of the abundance of their hearts their Mouth vents nothing but corrupt Communication. Their righteousness is but dung and filthy rags. Their duties, prayers and all their Sacrifices are abominable before God. Their plowing, eating, drinking, sleeping, with all their natural actions, even their whole way, is sin. So that all that sinners are, or can do, without Christ, can only damn them, not at all save them. 7. Finally, All things in the world do in one-sort or other help forward the condemnation of Christless sinners. By the patience and longsuffering of God abused, they are the more encouraged and resolved in evil; By the Mercies and prosperity they enjoy, they embolden themselves to cast off God's fear, to forget God, to despise and oppose God; By the judgments inflicted on them, they are hardened the more in their wickedness, and trespass yet more against the Lord: yea sometimes proceed to blaspheme the most high; By the lewdness of the wicked, they are emboldened to run with them to the same excess of riot; By the godliness of the faithful, they are exasperated to hate, revile, and persecute them, yea sometimes to the death; yea by the very Gospel and Means of Grace, they are blinded, hardened and wax worse and worse; While they live, they treasure up wrath against the day of wrath; and when they die, they are actually plunged into a Sea of wrath for evermore. Thus all things help Christless persons to perdition. Hence, without Christ theres no Salvation, nothing but Condemnation.
(4) Jesus Christ is fully able to save sinners, and to make them completely happy to all eternity. For, mark what Scripture testifieth. He is able to save them to the uttermost, (Gr. 〈 in non-Latin alphabet 〉 , perfectly, wholly, fully, absolutely, or for evermore ) that come unto God by him, seeing he ever liveth to make intercession for them. All saving abilities, all perfections of a Savior, are eminently in him: whether we respect his Person, or his Office.
The Person of Jesus Christ is such, that he is fully able to save Sinners. For, he is God-man in one Person. The son of God, the second Person in Trinity, personally and individually uniting to himself the whole Human Nature both Soul and body. ( 1 ) This Human Nature of Christ, Never distinctly subsisted but in union to the WORD; ( 2 ) Is so united to the Word, as therewith to make up but one distinct individual person. ( 3 ) And in that personal union still retains its true Human Nature and essence wholly distinct and differing from the Divine nature and person. As the Miscelto in the Apple-tree; ( 1 ) It never distinctly subsisted but in union to the Apple-tree; ( 2 ) It is so united to the Apple-tree, as therewith to make up but one individual tree; ( 3 ) And yet in that union it still retains its own Nature really differing from-he Apple tree. Now, 1. This 〈 in non-Latin alphabet 〉 God-man in one Person, Jesus Christ, is most sufficient and suitable for saving of Sinners. Being medius persona, that he might be Mediator officio, He is a Middle person between God and man, that he might be a Mediator in office betwixt God and man. God and man are united in Christ's Person, that they might be united and Reconciled by Christ's office. Christ as man suffered and died for man's sin, without shedding of blood there being no remission: Christ as God fully satisfied God's justice by such suffering, the infinite dignity of his Godhead putting a kind of infinite and incomparable value upon the sufferings of his Manhood. Had Christ been God only, he could not have suffered or died: Had he been Man only, he could not have satisfied by suffering or dying: but being God man, He could both suffer for man, and satisfy by such suffering. 2. This God man is most grateful and acceptable to God above all other persons of Men and Angels in order to the saving of Sinners. His beloved son in whom he is well pleased, The Son of his love, His elect in whom his soul delighteth, &c. And therefore giving himself for us, He was an Offering and a Sacrifice to God for a sweet smelling savor. What this person of infinite dearness to God once did and endured for Sinners, more pleased God, then if all men, Angels and creatures in the world had endured the utmost extremities of Hels torments for evermore.
The Office of Jesus Christ God-man is such, that he is fully able to save Sinners. For, 1. His office taken upon him for saving of Sinners is full and complete for Sinners salvation: viz. his Mediatorship, wherein he is Prophet, Priest, and King, as God-man. Prophet, fully to Reveal the great mystery of God's counsel and will touching the saving of Sinners by Christ: of which lapsed sinners were wholly ignorant. Priest, fully to effect and accomplish sinners salvation Revealed, by his perfect satisfaction to divine justice for sinners through his obedience and Death, and by his continual intercession for them in Heaven. These things lapsed sinners were never able to effect or work out for themselves. King, to conquer fully all the spiritual enemies of sinners salvation, Sin, Death, Grave, World, Hell and all the powers of darkness; To subdue lost Sinners completely to himself, and apply effectually the purchased salvation to them, as their King and Head, Inchoately in this life, Consummatively in the life to come. This Regal Conquest and Application of Salvation purchased, lapsed sinners could never have achieved of themselves. And therefore that Mediatory office of Christ whereby, He Reveales Salvation to Sinners wholly ignorant thereof, He Obtains Salvation revealed for sinners wholly alienated from God, and He applies Salvation Revealed and obtained to Sinners wholly impotent thereunto: that Mediatory office must needs be fully complete and sufficient for Sinners salvation. 2. His Calling to this office was such as fully proclaimed his complete ability for Sinners salvation. For, ( 1 ) He was pre-ordained to be the Savior of sinners before the foundation of the world was laid. ( 2 ) He was Sent, Sealed and Commissionated by his heavenly Father in fullness of time, to save sinners. ( 3 ) He was incomparably qualified and furnished with all Mediatory fullness, perfections and endowments, that he might be able to save sinners to the uttermost. ( 4 ) He hath fully executed and discharged this office whereunto he was called. For he hath revealed the whole mystery of God's Counsel for saving of Sinners, effectually wrought that Salvation revealed for all his elect, and actually applies in all ages that Salvation wrought for all his chosen. So that no ability for saving of Sinners, can possibly be imagined, which is not to be found in Jesus Christ our Savior. Whither therefore should poor lost Sinners fly, but to Jesus Christ, who is fully able to save them? Jesus Christ is the last Adam: The First Adam by his disobedience damned all his natural posterity; Jesus Christ the Last Adam is much more able by his obedience to save all his spiritual posterity.
(5) Jesus Christ is as willing, as able to save Sinners. He is infinitely able and infinitely willing to save Sinners. Shall the Savior be so willing to save: and sinners be so unwilling to be saved? Behold and admire Christ's incomparable willingness to save sinners, most abundantly discovered; 1. By his cheerful willingness to suffer and die for sinners salvation. Hence Christ is prophetically brought in by the Psalmist, saying; Lo I come, in the volume of the book it is written of me: I delight to do thy will, O my God; yea thy Law is in the midst of my bowels. Which doing of God's will, the Apostle expounds of Christ's sufferings, saying; By the which will we are Sanctified, through the offering of the body of Jesus Christ once for all. So that Jesus Christ delighted even in suffering his fathers will for sinners. And he professeth; My meat is to do the will of him that sent me, and to finish his work. He finished his fathers will, in Dying: Then, it was finished. Would Christ so humble himself, to such sufferings and such a death, and that so readily for sinners salvation: And was he not most willing to save them? 2. By his frequent and sweet invitations of sinners to come to him for salvation. Ho, everyone that thirsteth, come ye to the waters, and he that hath no money; come ye, buy and eat, yea, come, buy wine and milk without money, and without price, &c. — If any man thirst, let him come to me and drink — Come unto me all ye that labor and are heavy laden, &c. — Let him that is athirst, come; And whosoever will, let him take of the water of life freely. 3. By his precious soul-alluring promises. What variety of blessings and mercies doth he promise to all that will come to him and believe in him? As plentoeus enjoyment of the Spirit; Rest of soul; life; living water; and salvation itself. 4. By his rejecting of none that truly come unto him, though never so weak, and worthless in themselves. All that the Father giveth me, shall come to me; and him that cometh to me, I will in no wise cast ou •… . Christ never yet rejected any: and he will not now reject thee. 5. By his expostulating lamentations, when sinners neglect their own salvation, despise their own mercy. Cast away from you all your transgressions, whereby ye have transgressed, and make you a new heart, and a new spirit; for why will ye die, O house of Israel? — O Jerusalem, Jerusalem,—how oft would I have gathered thy children together, even as an hen gathereth her chickens under her wings, and ye would not! 6. By his singular joy when sinners are saved, or in the way of salvation. The converting of the Samaritan woman, and afterwards of other Samaritans upon that occasion, was his meat to eat which his disciples knew not of. Christ is so dearly and delightfully affected with the truly godly, that he saith; whosoever shall do the will of my Father which is in heaven, the same is my brother, and sister, and mother. To this effect the parables of the lost groat, of the lost sheep, of the lost son, emphatically declare the surpassing joy that there is in Heaven upon the recovery of the lost sinner. 7. By his actual saving, even of greatest offenders, Christ shows his singular desire and willingness to save lost sinners. Palpable instances of this kind are these; Matthew, and Zacchaeus, the publicans: the woman of Samaria, and other Samaritans, reputed as a refuse people: the prodigal son, adumbrating the miserable Gentiles: the penitent woman, that had many sins, and was a sinner with a witness: Mary Magdalene, that had been a very cage of unclean spirits, out of whom Christ cast seven devils: the thief upon the cross: Saul himself, that was a cruel persecutor of Christ and his Church, and a blasphemer, and injurious; yet he obtained mercy, that in him first Christ Jesus might show forth all longsuffering, for a pattern to them which should hereafter believe on him to life everlasting: yea many of them that had an hand in crucifying Jesus Christ, were saved by Jesus Christ. Oh! when Christ saves such sinners as these, who is not encouraged to believe? Oh how infinitely doth Jesus Christ our Savior thirst and long after sinners salvation! And shall not lost sinners thirst after their own salvation: and cheerfully hasten to such a Savior?
(6) None can ordinarily become Christ's, or be saved by him, but ( 1 ) By rejecting what is inconsistent with him; ( 2 ) By strong desires after him; and ( 3 ) By actual accepting of him, at the Gospel propounds him. 1 All that would be Christ's must reject and deny all things inconsistent with Christ, viz. the •… must deny themselves, their self-sinfulness, their self-righteousness, their self-wisdom, their self-will, their self love, their self-excellencies and perfections of all sorts, and all their self-interests in the creature that are any way repugnant to, or inconsistent with Christianity. Otherwise whilst a man remains self-full, he is incapable of Christ's fullness. 2. All that would be Christ's must have strong and fervent desires after him. True sense of the want of Christ, and of the misery of that want, fills the soul with pantings and longings after him, hungerings and thirstings for him. The more Christ is desired and thirsted after while wanted, the more he will be esteemed and delighted in when enjoyed. Christ loves nor to c •… me to the soul, till he shall be welcome indeed. Hence, such fervent hungerings after him have the promises of satisfaction. 3. All that would be Christ's must actually close with him, and accept him as the Gospel propounds him, viz. They must receive him by true faith, as their Jesus, their Christ, their Lord, to be saved and ruled by him, to live upon him, and every way to walk worthy of him. This is the way to become Christ's, and consequently God's new Covenant-people in him.
(7) Finally, The great cause why most people in the visible Church do not become Christ's; is not because they cannot, but because they will not become his. And at the last day the greatest part of visible professors that shall perish, shall be damned, not so much because they could not, as because they would not come unto Christ for salvation. Let us therefore so strive to be Christ's, so vigorously press after him, and salvation by him, to the uttermost of all our ability and opportunity: that we may not through willfulness neglect or reject Christ, and salvation by him, lest thereby we receive the greater damnation: let us never be found among the number of the will-not's.
I grant indeed that no mere carnal man, can completely come to Christ, accept him, and become his by any, or all his mere natural abilities, or perfections whatsoever, without divine, supernatural renewing grace. For, 1. Holy Scriptures are full and clear for this. Jesus said,—No man can come unto me except the father which hath sent me draw him. — It is God which worketh in you, both to will, and to do, of his good pleasure: — which were born, not of blood, nor of the will of the flesh, nor of the will of man, but of God. 2. Repentance and faith, whereby we come out of ourselves to Christ, are not of ourselves, but are the mere gifts of God. 3. The mere carnal man hath, in and of himself no abilities sufficient to bring him unto Christ. He is, without strength, without light, without life, without hope. His mind is •… nmity against God, and his law: His conscience is defiled: His will is rebellious against Christ: His heart and affections are hardened and estranged from God. His way is abomination to God; The poison of asps is under his tongue; yea every imagination of the thoughts of his heart is only evil continually. He is dead in sins and trespasses; In the gall of bitterness and bond of iniquity; under the power of Satan, the prince of the air, led captive by him at his will; reprobate to every good work; and remaining in the flesh cannot please God. 4. Effectual calling and conversion of a carnal man to Christ is so great a work, as that it utterly transcends, not only all carnal man's abilities, but all mere finite creatures activities: and can only be effected and completed by the infinite power of God himself. For it is no less then the renewing of them that were wholly old and corrupt; the Regenerating of them that were unr •… generate; the releasing of them that were wholly captivated under sin and Satan; the quickening and passing of them from death to life, that were dead in sins and trespasses; and the New-creating of them, that were wholly old creatures. Hence in the first and fundementall saving work of God upon the soul, the infusion of gracious habits and principles into the soul, the carnal man is merely passive, and can actively do nothing at all therein.
Notwithstanding, A mere carnal man by natural abilities and activities, helped forward by common and restraining grace, may make a great progress towards Christ, and go very far towards salvation. For, 1. He may disclaim and avoid many gross sins and pollutions of the world: so that he may be blameless among men 2. He may do all imperate acts of piety and righteou •… ness, viz. all outward imitable acts that a true believer can do. He may profess Christ, read and hear the word, receive the Sacraments, fast, pray, confer about matters of religion, give alms, &c. Witness, Herod, the three false grounds, the Pharisees, the foolish virgins, &c. 3. He may manifest much zeal, and affection in these performances. 4. He may have a great inward work upon his soul. May be enlightened; may taste of the heavenly gift; may partake of the Holy Ghost, in his common endowments; may taste of the good word of God, and powers of the world to come; and may believe for a time. Thus far a mere carnal man may go towards Christ, and yet still remain a mere carnal man, without Christ.
And yet very many, (Oh that I could not say, Most ) in the visible Church never came thus far towards Christ and salvation: Not because they cannot, but because they will not. Christ said to the Jews ye will not come unto me, that ye might have life. And to Jerusalem; O Jerusalem, Jerusalem, thou that killest the Prophets, and stonest them which are sent unto thee, how often would I have gathered thy children together, even as an hen gathereth her chikens under her wings, and ye would not? — we will not have this man to reign over us. As no carnal man can of himself fully come to Christ, and be his, so few carnal men will come to him, few will put forth themselves towards Christ so far as they are able, few will go so far as they may go in these four steps forementioned; therefore they are willing to be without Christ, willing to perish, yea willful to their own destruction. And if men be condemned not only for weakness, but for willfulness also, how dreadful and inexcusable will be that condemnation.
Seeing then that all these things are so, 1. That naturally since the fall, all people in the world are Christless; 2. That all persons, whilst Christless, are most miserable; 3. That without Christ there is no escaping of damnation, no obtaining of salvation. 4. That Jesus Christ is fully able to save sinners to the uttermost. 5. That Jesus Christ is as willing as able to save sinners. 6. That ordinarily none can be saved by Christ, but by rejecting what is inconsistent with Christ, by strong desires after him, and actual accepting of him according to the tender of the Gospel; And 7. That the great cause why most in the visible Church become not Christ's, is not so much because they cannot, but because they will not; For one cannot, a thousand will not's shall be condemned; Oh how should all strive and endeavor to the utmost to accept Christ tendered, and to become Christ's, that so they may in Christ become God's New Covenant-people
2. Let all, that upon good grounds find they are in New Covenant with God, through Christ, walk worthy of Jesus Christ, the Lord accepted, unto all pleasing. They that have received Christ, should answerably walk in Christ; as ye have therefore received Christ Jesus the Lord, so walk ye in him. But how are we to walk worthy of Christ? According to these and such like Scripture-Directions.
(1) Know Jesus Christ and his will, clearly and judiciously. — This is life eternal, that they might know thee the only true God, and Jesus Christ whom thou hast sent. — I know my sheep, and am known of mine. — And to desire, that ye might be filled with the knowledge of his will in all wisdom and spiritual understanding, that ye might walk worthy of the Lord unto all pleasing, being fruitful in every good work, and increasing in the knowledge of God. Christ is most worthy to be known: For, In him are hid all the treasures of wisdom and knowledge. There is such an excellency of the knowledge of Jesus Christ our Lord, that Paul counted all things loss and dung for it, desiring to know nothing else. And he bowed his knee to God, for the Ephesians, That they might be able to comprehend with all Saints, what is the breadth, and length, and depth, and height, and to know the love of Christ, which passeth knowledge. In comparison of this, all knowledge is but ignorance, all learning is but Barbarism. Know Christ, and know all. Si Christum nescis, &c.
(2) Be rooted and grounded in the faith and love of Christ more and more. As ye have therefore received Jesus Christ the Lord, so walk ye in him: Rooted—and stablished in the faith, as ye have been taught, abounding therein with thanksgiving. — That Christ may dwell in your hearts by faith, that ye being rooted and grounded in love, &c. There is Faith, the Doctrine of Christ: be rooted in that strongly, against all errors and deceits of men. There is Faith, the grace of Christ: be grounded in that sincerely and vigorously, against all corruptions and temptations. By that Faith, let Christ dwell in your hearts, and let Christ live in you continually. Think seriously of Christ's grounded love to you, Ephes. 3. 18, 19. Gal. 2. 20. Rev. 1. 5. John. 15. 9, 13, 14. Rom. 5. 6, 7, 8. and then strive to return a cordial and grounded love to Christ. Such a love to Christ, as 1. To love him sincerely for himself, Cant. 1. 2, 3. & 5. 10. to the end. 2. To love him intensively over all, counting no enjoyments, relations, no nor life itself dear, for his sake, Mat. 10. 37. Luk. 14. 26. Act. 20. 24. & 21. 13. With love as strong as death and grave, having a vehem •… nt and unquenchable flame, Cant. 8. 6, 7. 3. To keep his commandments delightfully, John. 14. 15. & 15. 10, 14. 1 John. 5. 3. 4. To abide and continue in his love constantly, John. 15 9, 10. loving the Lord Jesus Christ in incorruption. Ephes. 6. 24. 5. To love his members, and our Christian brethren sincerely: yea as Christ hath loved us; which is his New Commandment, because love is therein urged by a New Pattern, John. 13. 34. Col. 3. 12, 13.
(3) Walk as Christ walked, in all imitable acts and excellencies, taking him •… or an example, treading in his steps. He that saith, he abideth in him, ought himself also to walk, even as he walked. How walked Christ? Answ 1. In meekness and holiness of heart, Mat. 11. 28, 29. 2. Holily, righteously, soberly, unblamably, without sin or offense, Isa. 53. 9. Heb. 7. 26. John. 8. 46. 3. In all zealous obedience to his Fathers will, and finishing of his work given him to do, John. 4. 32, 34. & 2. 17. 4. Most fruitfully, walking about and doing good everywhere. Act. 10. 38. Mat. 4. 23. & 9 35. Mark 6. 6. 5. Most spiritually and heavenly, taking all occasions to raise up his disciples and hearers to spirituality, John. 4. 32, 33, 34. & 15. 1, &c & 4. 7, 10, &c. Luk. 10. 21. and often. 6. Most devoutly, being much in servant prayers night and day, Mat. 14. 23. Luk. 6. 12. Mar. 6. 46 Mat. 26. 36. John. 17. 1. to the end. Heb. 5. 7. Teaching us to pray daily, Mat. 6. Luk. 11. 7. Most compassionately towards poor sinners, Mat. 9. 36. & 14. 14. Mark 1. 41. Luk. 7. 13. & 15. 20. Heb. 5. 2. both in reference to their bodies and Souls. 8. Most patiently, in his afflictions, though most injustly inflicted, 1 Pet. 2. 21, 22, 23, 24. Isa. 53. 7. Yea praying for his murderers; Father forgive them, for they know not what they do, Luke 23. 34. Thus Christ walked: And (saith Bernard well) Christians having their name from Christ; it is meet, as they are heirs of his name, so they should be imitators of his Holiness.
(4) Eschew all evil possible, and pursue all good. Let us cast off the works of darkness, and put on the armor of light. Let us walk honestly as in the day, not in rioting and drunkeness, not in chambering and wantonness, not in strife and envying. But put ye on the Lord Jesus Christ, and make no provision for the flesh to fulfill the lusts thereof. — They that are Christ's, have crucified the flesh, with the passions and lusts. Christians are God's workmanship, created i •… Christ Jesus unto good works; which God hath before ordained, that we should walk in them.
(5) Have your hearts and Conversations fixedly in heaven. Christ is risen and ascended: let your hearts and affections, lives and actions Rise and ascend after him.
(6) Grow and increase daily in Grace and in the Knowledge of Jesus Christ our Lord; forgetting what is behind: and reaching forth unto those things which are before, press towards the mark for the price of the high calling of God in Christ Jesus.
(7) Maintain sweet Communion with Jesus Christ, whereunto ye are called. This is Light in darkness, Liberty in Prison, Joy in Sorrow, Heaven in Earth, Life in Death.
(8) Love, long for and hasten unto the the Coming of our Lord Jesus Christ to judgment, that you may be taken home unto himself, and be ever with the Lord to behold his glory, 2 Tim. 4. 7. 2 Pet. 3. 11, 12. Phil. 3. 20, 21. John 14. 2, 3. 24. 1 Thes 4. 17. Make haste O my beloved, &c. Cant. 8. ult. Even so come Lord Jesus, Rev. 22. 20. I desire to be dissolved and be with Christ, which is far more best, Phil. 3. 23.
(9) Strive that Whether you be present with Christ, or absent from him, you may be accepted of him: whether you live, live to the Lord; whether you die, die to the Lord; whether you live or die, endeavor to be the Lord's; For to this end Christ both died, and rose, and revived, that he might be Lord both of the dead and living. And as Christ is the Door and Gate of Paradise, the only way to the Father and to eternal life: So let him be to you, The way, the Truth, and the life. Saith Chrysostom hereupon; I am the way, because ye shall come by me: The truth, because doubtless these things shall be, nor is there any lie in me: The Life, because even death itself shall not hinder your coming to me. And if I be the way, ye need no guide: If the Truth, I speak no falsehood: if the life, though ye die, yet shall ye obtain what I have promised. Augustine; I am the Way, and the Truth, and the Life: that is, By me they go, to me they come, in me they abide. All must begin their journey from Christ, who desire to come to the Truth, and abide in eternal life. And again; Wouldst thou walk? I am the Way. Wouldst thou not be deceived? I am the Truth. Wouldst thou not dy? I am the Life. And elsewhere: What way wilt thou go? I am the Way. Whither wilt thou go? I am the Truth. Where wilt thou abide? I am the Life. The Interlineary Gloss; The way without error, to them that seek: The Truth without falsehood, to them that find: The life without Death, to them that abide. Gerson; He is the Life▪ animating: The way, moving: The Truth, establishing. Hugo; He is the way leading: The Truth shining: The Life unending. But Bernard most excellently; We thy people and sheep of thy pasture will follow thee, By thee, Unto thee: because thou art the Way, the Truth, and the Life: The way, in example; The truth, in the Promise; The Life in the Reward. And elsewhere more fully; I am the way, by which ye are to go: The truth, to which you are to come: and the Life, in which you are to abide. I am the way without error: The Truth, without falsehood: The Life, without Death. I am the way, in example: The Truth, in Promise: The Life, in Reward. I am the way, passable: The Truth, irrevocable: The Life, interminable. I am the way, large and spacious: The truth, mighty and copious: The Life, delectable and glorious. I am the way of Beginners, The truth of proficience, The Life of Attainers. I am the way of light, serene: The Truth living without pain: The life happy and pleasant. I am the way, on the Cross: The truth, in the Grave: The Life, enjoy of Resurrection. I am the way, wherein is no thorn or thistle. the Truth, wherein is no sting of falsehood: The Life, in which he that's dead revives. I am the way, direct: The Truth, perfect: The Life, without end and measure. I am the way of Reconciliation, The Truth of Retribution, The Life of blessedness. None cometh unto the father but by me; As if he had said, none comes unto me the Truth and the life but by me the way, &c. Oh let this Way, without wandering; This Truth, without shadowing; This Life, without ending; be always our Way, Truth, and Life; Our True Way to eternal life,
APHORISM. I. Of the Necessity of a Mediator betwixt God and Man, in General.
THat, A True, Fit, and Sufficient Mediator of the New Covenant was most necessary betwixt God and man.
For evincing of this, I shall show 1. How, and in what sense a Mediator was necessary. 2. Why, and in what respects such a Mediator was so necessary betwixt God and man.
I. How, and in what sense a Mediator may be said to be Necessary betwixt God and man. For Resolving this note;
1. There is (as the Schoolmen well observe) a threefold Necessity. viz. 1. A most Perfect and Absolute Necessity, when a thing is so, that it cannot not be, by the power of any Agent whatsoever. This Necessity belongs only to the Divine Nature which is most perfect, and cannot by any Agent whatsoever be brought not to be, or to be other, or otherwise then he is, James 1. 17. 1 Tim. 1. 17. 2. A Natural Necessity whereby anything so is, that by virtue of a natural agent it cannot be or behave itself otherwise. So, The Heavens are necessarily moved about, and no natural thing can hinder their Motion. So, fire is necessarily hot, and tends upwards: no Creature can take these Properties from fire. Thus, Man necessarily flies misery, desireth happiness, true or false, &c. 3 An Hypothetical Necessity, which is also called a necessity of consequence when anything is Necessary ( aliquo supposito ) upon supposition of some other thing. And this is not A Necessity Absolute, in the things themselves, but Respective and upon connection of one thing with another. Thus, supposing that the Sun enlightens all the world, it must necessarily have light in itself: Supposing God's Covenant, Truth and Justice: Man sinning must necessarily die, if Satisfaction be not made to God's Justice: supposing God's Decree, they that shall be glorified must necessarily be called and justified. And in this last sense, A Mediator betwixt God and Man was Necessary: that is, His suppositis, These and such like things being supposed, viz. ( 1 ) That, God hath Decreed to create Mankind and to glorify his Mercy, and Justice in Mankind peculiarly, Preparing some as vessels of Mercy unto Glory, and Passing by others as vessels of wrath fitted to destruction, Rom. 9. 22, 23. ( 2 ) That, those of Mankind whom God intended as vessels of Mercy for Glory, he elected in Jesus Christ. Ephes. 1. 4, 5. ( 3 ) That, God purposed to create man upright under a Covenant of works upon pain of Death, but to leave man to himself, so as to suffer him to fall, that thereby he might take occasion to express the riches of his free-Grace and Mercy in saving his Elect by Jesus Christ: And that God did this accordingly, Gen. 1. 26, 27, 28. Eccles. 7 29. & Gen. 2. 16, 17. & 3. throughout. Rom. 5. 12. God working all things according to the Counsel of his own will, Ephes. 1. 11. (4) That, Man being upright, but mutable, being left to himself, fell from God through the enticement of Satan, and so in Adam all mankind became guilty of eternal death, and at utter Enmity with God, Gen. 3. throughout. Rom. 5. 12. & 6. 23. & 8. 7, 8. (5) That God having threatened Death to Adam in case of Sin, Gen 2. 16, 17. And Adam sinning, and in him all mankind, the Elect, as well as others, Gen. 3. throughout. Rom. 5. 12. the Elect could not be restored and saved according to God's Decree, without impeachment to his Truth and Justice, Gen. 2. 16, 17. Rom. 2. 5, 6, 11. Deut. 32. 4. unless God's Truth should be verified, and his Justice satisfied, by Man offending, or by A sufficient Mediator or Surety for man, which should fully pay man's debt by undergoing death for man, Heb. 9. 22. to the end. & 10. 7. to 20. & 7. 22. 1 Pet. 2. 23, 24. so reconciling God and man, 2 Cor. 5. 18, 19, 20, 21. Rom. 5. 8, 9, 10, 11. (6) That the Elect according to God's Decree must be eternally saved, Rom. 8. 29, 30. Upon Presupposal of these, and such like things, A Mediator betwixt God and man was necessary. That is, A Mediator was necessary by an Hypothetical necessity.
2. Again, I say, [ A True, Fit and Sufficient Mediator was necessary under the New Covenant. ] True; that is, More then Typical: Fit, that is, equally Middle betwixt God and man: Sufficient; that is, being every way able to reconcile God and Man. Moses under the Old Covenant was Mediator: but Neither True, Fit, nor Sufficient. Not True, but Typical: being herein a dark Type and Figure of Christ. Not Fit, but very Unfit; being no Equally Middle Person, but a mere man, nearer to Man then to God. Not Sufficient, but very Insufficient: being utterly unable to reconcile God and the People, yea himself needing Reconcilement to God by an higher Mediator. Such a Typical, Unfit, Insufficient Mediator was Moses. But the New Covenant being ordained purposely for Reformation of the Imperfections of the Old Covenant, The Mediator of the New Covenant must be True, Fit and Sufficient fully to bring God and man into Unity and Peace: he must every way transcend Moses.
II. Why, and in what respects A Mediator of the New Covenant, yea such a True, Fit and Sufficient Mediator, was Necessary betwixt God and man.
Resolut. A True, Fit and sufficient Mediator of the New Covenant betwixt God and man was Hypothetically most necessary in divers regards. For,
1. Without a Mediator, and that such a Mediator, God's Eternal Decree touching man's true, spiritual and Everlasting Happiness should never have been brought unto actual Execution, For, As All man's Spiritual and Eternal Happiness is eternally decreed: So it is all Decreed to Man in and through a Mediator. Mans Redemption is decreed in, and through a Mediator, 1 Pet. 1 18, 19, 20. His Adoption into God's Family is decreed, in and through a Mediator, Eph. 1. 5. His Holiness and Unblameableness in love is decreed, but in and through a Mediator, •… ph. 1. 4. His Obedience is decreed, but in and through a Mediator, 1 Pet. 1. 2. His Eternal Happiness of both Soul and body (comprised under Adoption, Rom. 8. 23.) is decreed, but in a Mediator, Eph. 1. 4, 5. His Vocation, Justification and Glorification are decreed, but in a Mediator, Rom. 8. 28, 29, 30. Therefore without a Mediator God's Decrees, touching man's spiritu •… l and eternal Happiness cannot have their full execution and accomplishment. Thus A Mediator betwixt God and man was most necessary for the execution of God's Decrees.
2. Without a Mediator, and that such a Mediator, The Prophecies, Promises and Types laid down in Holy Scripture could never actually have been fulfilled and accomplished. For, 1. Moses and the Prophets have foretold the Mystery of a Mediator, and how all spiritual and eternal blessings are procured for, and applied unto the Elect of God, by a Mediator. 2. The Promises of all saving Blessings to mankind; As, Of the Seed of the woman to bruise the Serpents head, Of the Seed of Abraham in whom all the Families of the Earth should be blessed, Of a Prophet like Moses to be heard in all things, Of a Priest after the order of Melchizedek, Of the Seed of David that should sit upon his Throne to Rule the House of Jacob forever, Of Redemption and deliverance from all our spiritual Enemies, Of Blessing all Nations in their effectual Calling and Conversion from their iniquities, Of Remission of sins and Justification, Of the Holy Spirit and Sanctification, Of Eternal Life and Salvation; I say all these, and all other Promises in the Book of God, are either Promises of a Mediator, or Promises in and through a Mediator: in whom all the Promises of God are yea, and Amen, 2 Cor. 1. 20. 3. The Types and shadows of old did all intend a Mediator, and Center in a Mediator, representing something or other of a Mediator, viz. Either His Person, that he should be God-man, shadowed out in the Pillar of Fire and Cloud, Exod. 13. 21, 22. & 14. 19, 20. as formerly I have shown in opening the Sinai-Covenant: Or his offices Of Prophet, Priest and King; shadowed out by those •… hree famous offices among his people. Of his being Sacrificed to expiate our sins, shadowed out by all the Le •… itical Sacrifices, &c. Heb. 10. 1, &c. & 9. 9, 10, 11, 12. Col. 2. 16, 17. All the Ceremonials were purposely ordained to adumbrate a Mediator one way or other: as heretofore I have abundantly evidenced in explaining the Sinai-Covenant. Now that all such Prophecies, Promises and Types (so notably fore-telling, fore-assuring and prefiguring a Mediator ) might at last have their due and intended accomplishment, It was necessary there should be a Mediator betwixt God and man, without whom they would have proved false, and vain, and null, and void.
3. Without a True, Fit and Sufficient Mediator, the New Covenant would have been as weak and imperfect as the Old. The Old Covenant was very imperfect, weak, ineffectual, unprofitable. Why? Especially and principally because it wanted the True, Fit and Sufficient Mediator: having only some dark types and shadows of a Mediator, in Moses, in the Priesthood, in the Sacrifices, &c. As the Apostle shows. But the New Covenant was to be, and is a better Covenant, Reforming all the defects and imperfections of the former Covenant by a better Priesthood, a better Sacrifice, a better and more perfect Tabernacle, &c. that is, By the True, Fit and Sufficient Mediator of the New Covenant, by whom the Covenant and all things under the Covenant are made better. Take away this Mediator from the New Covenant, and its as weak, unprofitable, imperfect and ineffectual as the Old.
4. Without a True, Fit and Sufficient Mediator, the Extream Enmity by reason of sin betwixt God and lapsed mankind could never have been removed, nor God and Man Reconciled. For, Consider deliberately▪ I. God on the one hand (who made man upright in his own Image, ) is, 1. Infinitely pure and holy. So that he cannot endure sin in his Creature; but forbids it upon pain of Death. Isa. 6. 3. Hab. 1. 13. Exod. 34. 7. Gen. 2. 16, 17. 2. Infinitely Just. So that he cannot but take vengeance of sin acted by his Creature, and punish it to the uttermost, unless full Satisfaction be made by man, or for man, Deut. 32. 4. Rom. 3. 5, 6. & 6. 23. 3. Infinitely true and faithful. So that his threatening of Death for sin, must be accomplished and verified. Deut. 32. 4 Gen. 2. 16, 17. Rom. 6. 23. II. Man on the other hand, being made in God's image upright. 1. Was most justly obliged, by the Law of Nature and Creation, to be exactly obedient and subject to the just and equal Law of his Maker. 2. Was as justly exposed to the curse and malediction of God's Law, in case he transgressed it And therefore as soon as Man had offended God by transgressing his Law, he became presently guilty of Death and Condemnation. 3. Man lapsed could no way satisfy the infinite Justice of the offended God, nor could he of himself do or endure anything that could prevail to make Reconciliation betwixt God and him: being but a mere finite creature, yea a wretched Sinner without strength, still treasuring up unto himself wrath, by increasing sin continually. III. Hence, from all this it follows; 1. That, Theres an utter Enmity betwixt God and lapsed man, which nor man nor any mere creature in the world can possibly remove. 2. That, of Necessity, The Holy, Righteous and Faithful God must inflict the Penalty of his broken Law, Death, upon all mankind lapsed, according to his Truth and Justice; And then, either Mankind should forever lose all happiness in fruition of God, And God should lose all the voluntary service and subjection of Mankind unto himself: Or God must not punish lapsed man for his sin, which would be utterly against his Truth and Justice. Or some Middle way must be devised, To devolve, translate and put Mans sins and punishment upon some fit and sufficient Person fully able to bear them, and make complete satisfaction for them to God: As also to interest lapsed man in that sufficient Persons Righteousness for his acceptation with God. And this Middle way, is by way of Mediator. Thus, man lapsed must forever Perish, Or God must be Unfaithful and Unjust, or there must be a Mediator interposing to satisfy God's Justice and fufill his Truth, that the Sinner may be saved.
5. Without a True, Fit and sufficient Mediator, Lapsed man could never have been Redeemed. This is evident especially two ways. For, 1. The Bondage and Thraldom into which lapsed man is implunged, is such and so great, that none but such a Mediator can rescue and Redeem him from it, viz. A Bondage, (1) Under the Power and Dominion of sin and iniquity, Rom. 6. 6, 12, 13, 14. & 8▪ 8. Acts 8. 23. Eph. 2. 1. (2) Under the guilt of eternal Death and Condemnation for sin, Rom. 3. 19. & 1. 32. & 6. 23. Eph. 2. 3. (3) Under the Irritation, Rigour and Curse of the Law, Rom. 7. 8 to 14. Gal. 3. 10. (4) Under the Fear and terror of Death, Heb. 2. 15. (5) Under the Merciless Tyranny and cuelty of Satan and the Powers of darkness, Heb. 2. 14. 2 Tim. 2. 25. Col 1. 13. 2. The way of lapsed man's Redemption and deliverance from all this thralldom, from the hand and power of all those Enemies, is such, viz. By Right, Price and Power, that none in the world but such a Mediator can possibly effect or accomplish the same. The Right of Redemption belongs, not to a stranger, but to a near Kinsman, by the Law. None but a near Kinsman is a fit Redeemer. The Price of Redemption must be beyond all Corruptibles, that mere Creatures can perform, that it may be fully Satisfactory to God's infinite justice, 1 Pet. 1. 18, 19. Acts 20. 28. And the Power of the Redeemer must transcend the Power of all our Spiritual Enemies that enthrall us, Math. 12. 29.
6. Without a True, Fit and sufficient Mediator lapsed man could never have been effectually called, Sanctified, Justified, and Saved. For it is by the Bounty, Fulness, Virtue, Power and Efficacy of such a Mediator, that lapsed man is Converted from his Sins and iniquities, Acts 3. 25, 26. Sanctified through the Spirit, 1 Pet. 1. 2. 1 Cor. 1. 30. & 6. 11. Justified in the sight of God by imputed Righteousness, covering all sin, Acts 13. 38, 39. 1 Cor. 1. 30. And Saved from eternal wrath and condemnation, Rom. 5. 9, 10.
By all this we may plainly see, •… in the General, The great Necessity of a True, Fit and Sufficient Mediator betwixt God and Man.
APHORISM II. Of the Person of Christ; and of His Mediatory Office, more Generally.
THat JESUS the only Son of God, is also the Son of the Urigin Mary, God and Man in one Person, THE CHRIST and Promised MESSIAH, is, as God-man, the only True, Fit and Sufficient Mediator, Testator and Surety of the New Covenant betwixt God and man.
In this Aphorism is set forth, I. The Person of the Mediator; who and what he is. And this, 1. By his Proper Denomination; JESUS. 2. By his Descent and Filiation; which is twofold, viz. ( 1 ) Eternal, before all time. And so he is; The only son of God. ( 2 ) Temporal, in fullness of time, Gal. 4. 4. So he is also, The Son of the virgin Mary. 3. By his two Natures, Divine and Human, Personally United; God and Man in one Person. God incarnate, The word made flesh; God manifest in the flesh; Immanuel, that is, God-with-us. II. The Office of this Mediator. And this three ways. 1. By his Designation and Unction for it; THE CHRIST and Promised MESSIAH. The Greek word Christ; and the Hebrew word, Messiah; do both of them signify Anointed. 2. By the Nature of his Office, and the peculiar Appropriation of it to him alone; The only True, Fit, and Sufficient Mediator, Testator, and Surety of the New Covenant betwixt God and man. 3. By the Capacity in which he became Mediator, Testator and Surety, viz. Not as God alone, nor as man alone; But, As God-man. All these Particulars touching the Person and office of the Mediator, are couched closely together in this short Aphorism, and are evident by these Scriptures annexed in the Margin.
But, these being Fundamental Principles of Faith, and of very high Consequence to Salvation (yet divers of them very intricate and hard to be understood,) they had need to be more largely Expl •… cated and evidenced. And therefore for greater clearness herein, I shall resolve the Apherism into these four distinct Positions; withal, explaining and confirming them, viz. 1. That JESUS the only son of God, and the son of the virgin Mary, is God and Man in one Person. 2. That, JESUS, God-man, is THE CHRIST the Promised Messiah: and he alone. 3. That, JESUS CHRIST God and Man, is the only True, Fit, and Sufficient Mediator, Testator and Surety of the New Covenant betwixt God and Man. 4. That JESUS CHRIST is Mediator, Testator and Surety of the New Covenant betwixt God and man, as he is God-man. All the former Particulars will easily be reduced to these four Poositions.
Position I. That. JESUS, the only Son of God, and the Son of the Virgin Mary, is God and Man in one Person. Here note, 1. What this Name JESUS imports. 2. That this JESUS is the only son of God. 3. That This JESUS also is the son of the virgin Mary. 4. That this JESUS, son of God and of the virgin Mary, is God and man in one Person.
I. What this Name Jesus imports. This Name 〈 in non-Latin alphabet 〉 in the Greek most frequently given to our Savior in the New Testament, which in Latin and English is JESUS is originally an Hebrew name, viz. 〈 in non-Latin alphabet 〉 Ieshuah, or 〈 in non-Latin alphabet 〉 Iehoshuah, A Savior. From 〈 in non-Latin alphabet 〉 Iashah, which in Hiphil is 〈 in non-Latin alphabet 〉 Hoshiah, To save, To preserve, To help. This Hebrew name was first given to Hoshea the Son of Nun, whom Moses called Iehoshuah, Numb. 13. 10. and the Apostle calls, Jesus, Heb. 4. 8. He saved Israel from their enemies, the Canaanites, &c. and brought them into the Promised Land of Rest; therein being a type of our TRUE JESUS, that saves all the elect Israel of God from all their Spiritual enemies, and brings them into Heavens everlasting Rest, Heb. 4. 8. to the end. Sundry witty Allusions or Allusive Etymologies are given of this Name JESUS, to show the Signification and Reason thereof; but waving those curiosaties, we are to acquiesce in the Angels Reason, why our Mediator should be called JESUS, as most authentic and unexceptionable.— And thou shalt call his name JESUS, for he shall save his People from their sins, Mat. 1. 21.
Our blessed Mediator is called JESUS, that is, ASAVIOUR; 1. Because He saves his People from their sins. This is the Angels Reason, and its the grand Reason, whereupon other Reasons do depend. 2. Because, He saves them from the wrath of God. God's wrath being only for sin. 3. Because, He saves and redeems from the accusation, malediction, rigor and terror of the Law of God. God's Law accusing, cursing and terrifying only for sin. 4. Because, He saves from Death, Judgment and eternal Condemnation. Those being the proper and peculiar wages of sin. 5. Because, he saves and delivers us from Satan and all the powers of darkness, yea from all our spiritual enemies. Which have got advantage against us only by sin. Now our blessed JESUS so saves: that, 1. He is the only Savior, Neither is there salvation in any other: for there is none other name under heaven given among men whereby we must be saved. 2. He saves universally all the elect people of God that are lost in the first Adam, whether Jews or Gentiles, of what Nation soever in the whole world. 3. He saves variously, with all manner of Necessary Salvation, viz. Meritoriously, by himself and his own Mediation with God for us. Efficatiously, by his Spirit and his effectual operation in us. Instrumentally; On his part, by his Word and Ministers: On our part, by Faith embracing Christ for Salvation. 4. He saves most sufficiently, and forever, all that come unto God by him. He is able to save to the uttermost ( 〈 in non-Latin alphabet 〉 to all end ) all that come unto God, &c. Hence he is called, not only Savior, but salvation itself, 〈 in non-Latin alphabet 〉 Gen. 49. 18. and 〈 in non-Latin alphabet 〉 Luke 2. 30. He is his Peoples only, manifold, perfect and all-sufficient Salvation: from Sin, Wrath, Curse, Death, Condemnation, and all the Powers of Darkness. All these are comprised in this one word JESUS. The whole Gospel is hid in this Name JESUS. ( 1 ) When we are first initiated into the Church: We are baptized into the Name of Jesus, Acts 2. 38. and 19. 5. ( 2 ) When we are Converted to God; we put on the Lord Jesus, Rom. 13. 14. ( 3 ) When we act anything, whatsoever we do in word or Deed, we should do all in the name of the Lord Jesus, Col. 3. 17. ( 4 ) And when we are dissolved, and lay aside these earthly Tabernacles; we sleep in Jesus, 1 Thes. 4. 14. The Saints dead dust is under the Key and custody of this Jesus. O sweetest, and most delicious Name! For what can be sweeter to a Sinner then a Savior; to a lost soul. then a Jesus? The Name Jesus, is the Music of the Gospel, the Comfort of Repenters, the Triumph of believers, the terror of the Devil and of all the Powers of darkness. The Name Jesus, is Light and Life, Meat and Medicine, Health and Hope unto the Soul. This sweet Name Jesus, is Honey in the Mouth, Melody in the ear, and a very Jubiliee in the heart.
II. That this JESUS is the only son of God. 1. How? ( 1 ) Not by Creation: so the Angels and all Mankind are sons of God, Job 1. 6. Heb. 12. 9. Numb. 16. 22. and 27. 16. ( 2 ) Not by Adoption: So all the elect of God actually called, are the Sons and Daughters of God, Gal. 4. 4, 5, 6. 2 Cor. 7. 17, 18. Rom. 8. 15, 16. John 1. 11. ( 3 ) But by Generation. Even by Eternal, Ineffable and Unconceivable Generation of the Father before all worlds, according to his Deity. He is also called The son of God, according to his Humanity, in regard of his Miraculous conception in the Virgins womb, without man, by the Holy-Ghost, Luke 1. 35. But that comes not under this present Consideration. 2. Whence may it appear that this Jesus is in this sense, according to his God-head, the only Son of God? Divers ways, viz. ( 1 ) From clear Testimonies of Scripture, wherein he is styled the son of God, yea The only begotten son of God. 〈 in non-Latin alphabet 〉 Peter confessed; Thou art Christ, that son of the living God. Here's a Demonstrative particle, 〈 in non-Latin alphabet 〉 , that son: denoting Christ to be Son of the living God so peculiarly, as neither Elijah, nor Jeremiah, nor John the Baptist, nor any of the Prophets were the sons of God. And the word was made flesh, and dwelt amongst us, and we beheld his glory, the glory as of the only begotten of the Father. — The only begotten son, which is in the bosom of the Father, he hath declared him. — God soloved the world, that he gave his only begotten son, &c. — Because he hath not believed in the name of the only begotten son of God. — God sent his Only begotten son into the world, that we might live through him. ( 2 ) From the glorious & exact resemblance of this son begotten, to the Father begetting. God hath in these last days spoken to us by his son,—who being the brightness of his glory, and the express image (or character ) of his Person, &c. None but Jesus Christ is the brightness of God's glory, and the express image of his person, this is here ascribed to him alone by peculiar appropriation. Therefore he alone is God's Natural and eternal Son. ( 3 ) From the sufficient Enumeration of the Persons of the Blessed Trinity. Those Persons or Distinct Divine Subsistences are only three in one Essence. There are three that bear record in Heaven, The Father, The Word, (elsewhere called, the Son ) and the Holy-Ghost: and these three are one. Among these three, there's but One Son, the Word; as there is but one Father: and this Son, this word, was made flesh, John 1. 14. This is that Jesus, the only eternal Son of God.
Hence, In Holy Scripture, 1. The Names, 2. Attributes, 3. Works, And 4 Worship, which properly and peculiarly belong to God, are Ascribed to JESUS, this Son of God. I. The Names of God are given to JESUS the Son of God. As, 1. God. The Word was God, John. 1. •… . — The flock of God, which he hath purchased with his own blood. — God manifest in the flesh. The great God, Tit. 2. 13. The true God, 1 John. 5. 20. Over all God blessed forever, Amen, Rom. 9. 5. 2. The LORD, 〈 in non-Latin alphabet 〉 By this word the Septuagint are wont to render the Hebr. 〈 in non-Latin alphabet 〉 JEHOVAH, which is God's most proper essential Name. And the Apostles so render it also.— My Lord and my God, John 20. 28.— One Lord Jesus Christ, 1 Cor. 8. 6.— The only Lord God, and our Lord Jesus Christ, Jude 4.— He is Lord of all, Acts 10. 36. The Lord from Heaven, 1 Cor. 15. 48. The Lord of glory, 1 Cor. 2 8. Lord of Lord's, and King of Kings, Rev. 19. 16. 3. The most high, Luke 1. 76, &c. II. The Essential Attributes and Properties of God are ascribed or given to this JESUS. As, 1. Equality to, and unity with the Father, Phil. 2. 6. John 5. 18. & 16. 6. & 17. 10. 1 John 5. 7. Col. 2. 9. 2. Omniscience, that he knows all things; searcheth hearts and reins, John. 2. 25. & 16. 30 & 21. 17. Rev. 2. 23. 3. Omnipotency. The mighty God, Isa. 9. 6. Almighty, Rev. 1. 8. & 11. 17.— His mighty power whereby he can subdue all things.—Phil. 3. 21. 4. Immortality. Hath life in himself, John 5. 26. Prince of Life, Acts 3. 15. Life, John. 14. 6. 5. Immutability. Still the same, Heb. 1. 11. & 13. 8. 6. Infiniteness and Omnipresence. He is boundless, and everywhere present, John. 3. 13, &c. Rev. 1. 13. John. 1. 18. 7. Eternity, Isa. 9. 6. John. 1. 1. Heb. 7. 13. & 13. 8. I need not mention anymore. III. The works proper and peculiar to God, are ascribed to this JESUS, John. 5. 17, 19, 20, 21. & 14. 13. As in particular, 1. Creation. John. 1. 1, 3. Heb. 1. 11. Col. 1. 16. 2. Conservation of all things created, Heb. 1. 3. 1 Cor. 8. 6. Col. 1. 16. 3. Redemption of sinners, Luk. 1. 68. Mat. 20. 28. Heb. 9. 12, 13, 14. Acts 20. 28. 4. Donation of his Spirit, John 14. 16, &c. 15. 26. & 14. 26. 5. Raising himself from the dead, John. 2. 19. & 10. 18. Rom. 1. 3, 4. 6. Institution of Ordinances and Officers in his Church, Mat. 28. 18, 19, 20. 1 Cor. 11. 23. Eph. 4. 8, 9, 10, &c. 7. Iudging of the world at last. John 5. 22. Mat. 25. 31. to the end. Acts 17. 31. IV. The worship proper and due only unto God, is given also to JESUS Christ, John 5. 23. As 1 Believing in him, John. 14. 1. 2. Hoping or Trusting in him, Isa. 11. 10. Psal. 2. ult. 3. Being baptized in his name, Acts 2. 38, 39. Mat. 28. 19. 4. Living to him, &c. Rom. 14. 9. By all which, and many such like particulars, the God-head of JESUS the only begotten Son of God, is abundantly manifested.
III. That, This JESUS, the only begotten Son of God, was also the Son of the Virgin Mary. For the more clear evincing of this, These Particulars are to be evidenced, viz. 1. Whence the Virgin Mary herself descended. 2. That Jesus was the Son of the Virgin Mary. 3. How Jesus was the Son of the Virgin Mary. 4. What Denominations are given to him in Scripture hereupon. These things had need to be rightly understood, for the due Knowledge of Jesus our Mediator. I. Whence the Virgin Mary herself Descended? Answ. The Virgin Mary Naturally descended of David, and was of his House in the Tribe of Judah. For, 1. Our Lord Jesus, Son of the Virgin Mary, sprang of the Tribe of Judah, out of the House of David. — For it is evident that our Lord sprang out of Judah. — Concerning his Son Jesus Christ our Lord, which was made of the Seed of David according to the flesh. 2. It is said; The Angel Gabriel— was sent, to a Virgin, espoused to a man whose name was Joseph, of the House of David, 〈 in non-Latin alphabet 〉 , whose name was Mary, &c. (the intent of the Angels message, was to assure her that Jesus should be conceived and brought forth of her.) Here those words ( of the house of David ) may refer, according to the Greek, to Mary as well as to Joseph. 3. The Genealogy described by Luke, puts the matter quite out of Question, that the Virgin Mary descended of David Naturally, and not only Legally. For, Its evident beyond doubt, that (according to the Genealogy by Matthew ) Joseph the husband of Mary was the natural Son of Jacob: because its said; And Jacob begat Joseph the husband of Mary, &c. So that Eli, mentioned in Luke to be Joseph's Father, was only his Legal or Civil Father, but Mary's Natural Father. Husband and wife becoming one flesh, the Father of one is Father of Both, Gen. 37. 35. As P. Galatinus hath well observed. The Genealogy therefore described by Luke, doth plainly describe the Natural descent of the Virgin Mary from the House of David. Object. But why then doth Luke carry his Genealogy upwards from Joseph: and not from Mary, she being not mentioned in his Genealogy. Resol. Because (as Galatinus hath noted) it is not the manner of Scripture to make up Genealogies by women, therefore Luke in the Genealogy of the glorious Virgin, did put Joseph himself instead of the Virgin, calling him the Son of Eli, that is, of Jehoiakim. Thus the Genealogies of Matthew and Luke are clearly reconciled, as touching the Father of Joseph and of Mary: Jacob was Joseph's Natural Father, but Eli was Joseph's civil, and Mary's Natural Father. Or, they may thus be easily reconciled without forcing anything in the text, by placing the Parenthesis in that of Luke, not as it is in our Translation— being ( as was supposed ) the Son of Joseph, &c. but thus; And Jesus himself began to be about thirty years of age, being ( as was supposed, the son of Joseph,) the son of Eli, &c. that is, the grand-child of Eli, by his daughter Mary. And this Resolution greatly satisfies that learned Spanhemius. And he very well answers Calvin's objection against drawing the line of Mary and of Christ, from David by Nathan, and not by Solomon. The learned Reader may consult him for his further satisfaction. II. That Jesus was the son of the Virgin Mary. This is very plain. For, 1. This was foreprophesied by the Prophet Isaiah, Behold a Virgin shall conceive, &c. Isa. 7. 14. Mat. 1. 22, 23. 2. This was fore-promised by the Angel Gabriel to the Virgin Mary herself, That she should conceive and bring forth a son, and call him Jesus, &c. Luke 1. 28. to 39. 3. This was actually fulfilled, for when the days were accomplished, she brought forth her first-born son in the City of David, which is Bethlehem, and on the eighth day when he was circumcised, his name was called JESUS, who was so named of the Angel before he was conceived in the womb, Luke 2. 4, 5, 6, 7, &c. 21, &c. Mat. 1. 18. to the end. & 2. 1, &c. III. How JESUS was the Son of the Virgin Mary. Answ. Jesus became the Son of the Virgin Mary; 1. Extraordinarily; in a way altogether extraordinary and miraculous. Partly, In that he was conceived, not by ordinary Human Generation, but by the Holy Ghosts extraordinary and miraculous operation: who wonderfully formed the human Nature of Christ, of the substance of the Virgin Mary, perfectly sanctifying it in the first moment of conception. Then said Mary unto the Angel, How shall this be, seeing I know not a man? And the Angel answered and said unto her, The Holy-Ghost shall come upon thee, and the power of the highest shall over-shadow thee: therefore also that Holy thing which shall be born of thee, shall be called the Son of God. Partly, In that he was conceived and born of a Virgin: she still remaining a Virgin till after his Nativity. For a Virgin to conceive is ordinary: but for a Virgin to conceive and bring forth, remaining a Virgin, this is extraordinary and miraculous. Partly, in that he was conceived most purely, in the womb of a Sinner, without Sin. For the Virgin was a sinner, and needed a Savior, and was liable to death. 2. Truly and really. Jesus partaking the true Human Nature of the Virgin, Luke 1. 31, 35. & 2. 6, 7, 21, 22. and not only a phantasm, imaginary or seeming Nature only, as the Marcionites, Manichees and other Heretics falsely pretended. He had the true Properties, Affections and Actions of man: He was conceived, born, circumcised, did hunger, thirst, was weary, was clothed, did eat, drink, sleep, hear, see, touch, speak, sigh, weep, grow in wisdom and stature, &c. as the four Evangelists do abundantly testify. 3. Compleatly and perfectly. He took to himself the whole Human Nature, in both the essential parts of man, soul and body. A true human and reasonable soul. A true real human body also, Mar. 14. 8. John 2. 21. Col. 2. 22. Luke 24. 39. Mat. 26. 26. Theres often mention of his flesh, blood and bones, &c. Rom. 1. 3. Luke 24. 39. John 19. 33. Acts 20. 28. John 6. 54.—Hence said Augustine; Therefore he took the whole man without sin, that he might heal the whole, of which man consists, of the plague of sin. And Fulgentius to like purpose; As the Devil smote by Deceiving the whole man; so God saves by assuming the whole man. —Yea he so took the Human Nature of the Virgin, that he took our infirmities, wants and weaknesses (but without sin ) together with our Nature. Not man's personal infirmities, which from some particular causes befall this or that Person, as Leprosy, Blindness, Dumbness, Palsy, Epilepsy, &c. I do not say he took any such infirmities. But man's natural infirmities, which belong to all mankind since the fall: As, hunger, thirst, wearisomeness, sorrowfulness, sweating, bleeding, wounds, death, burial, &c. as the Evangelists abundantly testify. IV. Denominations given unto Jesus in Scripture hereupon, are many: setting forth further unto us the Verity and Reality of his Human Nature. Hence, Jesus is called, The Son of the Virgin, Isa. 7. 14. Her first born son, Luke 2. 7. The branch, Zech. 3. 8. & 6. 12. The branch of righteousness growing up to David, •… er. 33. 15. & 23. 5. A Rod out of the stem of Jesse, and a branch out of his roots, Isa. 11. 1. The fruit of Davidi loins, Psal 80. 36. & 132. 11. Acts 2. 30. Of the seed of David according to the flesh, Rom. 1. 3. 2 Sam. 7. 2. The son of David, Mat. 1. 1. DAVID: Jesus being the true David, Hos. 3. 5. Ezek. 24. 23. & 37. 24, 25. The Lyon of the Tribe of Judah, Rev. 5. 5 The seed of Jacob, Gen. 28. 14. The seed of Isaac, Gen. •… 6. 4. The seed and son of Abraham, Gen. 22. 18. Mat. 1. 1. The seed of the woman, Gen. 3. 15. A son born to us, a child given to us, Isa. 9. 6. The son of man, Mat. 8. 20. & 16. 13. Rev. 1. •… 3. God's son made of a woman, Gal. 4. 4. Man, 1 Tim. 2. 5. Luke 23. 47. Flesh, John 1. 14.
IV. That, This JESUS, son of God and of the virgin Mary, is God and man in One Person. That he is God, and that he is Man: hath been sufficiently proved. Now we are to Consider, that Jesus our Mediator is not two Persons, but only one Individual Person, con sisting of two Natures really & essentially distinct one from another; viz The Divine and Human, whereupon he is God man. He is one and the same begotten of the Father without time, The Son of God without Mother: and born of the virgin in time, The son of man without Father. The Natural and Consubstantial son of both. This without Controversy is the great Mystery of Godliness, God Manifest in the flesh. Here note touching this Mystery. 1. The fitness of the Son, the Second Person to become man. 2. The Nature of the union betwixt his Divinity and Humanity. 3. The Unity or Oneness of his Person, though consisting of these two Natures. 4. Similitudes illustrating this Union. 5. The Effects or Consequents resulting from this union.
(1) The Fitness of the Son of God, to become the son of man, the son of the virgin. It was more fit the Son should be incarnate for the office of Mediatorship, then either, The Father or Holy-Ghost. For, 1. The son is the Middle Person betwixt the Father and the Holy-Ghost: and therefore fittest to be a Middle officer betwixt God and man. 2. By the Son all things were at the beginning Created: therefore by the Son most fitly all things were to be Re-created, New created. Hence said Augustine; It would be an injury to him, if the work formed by him should be Re formed by another. 3. Having lost the image of God by sin, in which image we were at first fashioned by the Son, the substantial image of God and express character of his Person, Gen. 1. 27. Col. 3. 10. Ephes. 4. 24. Heb. 1. 3. Who was so fit to restore the image of God to us, as the substantial Image of God the son, who at first did fashion it in us? 4. Mankind by sin being at Enmity with God, Col. 1. 21. Rom. 8. 7. Who was fitter to Reconcile us unto God again, and make us accepted of God, then the Son of his Love in whom he was well pleased? Rom. 5. 10. Ephes. 1. 6. Col. 1. 13. Math. 3 17. For, a double mission was nesessary, One for Redeeming and Reconciling of Enemies, The other to confer gifts upon the Reconciled: Hence, The Father, being of none, sent his son to Redeem and Reconcile Sinners, John. 3. 16, 17. 2 Cor. 5. 19. And both Father and Son send the Holy-Ghost, to seal them that are Redeemed and Reconciled, John 14. 26. & 15. 26. Eph. 1. 13, 14. 5. The Son, being the only begotten Son of God by Nature; was fittest to make us the Adopted sons of God by Grace, who were by nature the children of wrath. 6. The Son being the word of life, 1 John 1. 1. In whom is life, and that life the light of men at first, John 1. 4. was fittest to repair life in us, who were estranged from the life of God, and dead in trespasses and sins, Eph. 4. 18. & 2. 1, &c. John 5. 26. 7. The son of God was fittest to be the son of man, that so both God and man in the Unity of Person might be one Son of God.
(2) The Nature of the Union betwixt the God-head and Man-hood of Jesus Christ▪ is; 1. Personal. 2. Indivisible. 3. Of Natures remaining still distinct one from another. I. Personal and intimate. Its not a Natural▪ but a Personal Conjunction of two Natures, not of two persons, in Christ: not such as is of Superiors with Inferiors, of Accidents with Substances, or of the Part with the whole; but whereby two Natures mediately are united in one Person, and the Human Nature is Immediately united to the Divine Person in a secret and most strict manner, 1 Tim. 3. 16. Gal. 4. 4. Col. 2. 9. II. Indivisible. This Conjunction is made indivisibly and inseparably forever, so that the son of God will never lay aside the assumed Man-hood, and cease to be man, nor shall the human Nature be severed from his Person, from the first moment of his conception. Yea when his soul and body were divided by death, yet even then the Human Nature remained united to the Divine. For should the Human Nature of Christ ever subsist without the Divine; then Christ must needs have two Persons; which is repugnant to Scripture, 1 Tim. 2. 5. 1 Cor. 8. 6. Eph. 4 5. III. Of Natures preserved and remaining still distinct one from another. Though this Union of Divine and Human Nature in Christ be Personal, intimate, and indivisible, yet these two Natures in Christ are preserved from Confusion and Commutation. From Confusion; so that of these two Natures is not made one: From Commutation; so that the one is not changed into the other. But they remain distinct, and their Properties distinct: The Human Nature being created, finite, visible, &c. The Divine, increated, infinite, invisible, &c.
(3) The Unity or Oneness of his person, though consisting of two distinct Natures. Though Jesus Christ be God and Man, yet is he only One Person God-man. Divers things evince this Oneness or Unity of his Person consisting of two Natures. As, I. Scripture Testimonies. For, Jesus Christ is, — Immanuel; that is, God with us. — The Son of God; which should be born of the Virgin Mary. — The Word made flesh. — God's Son made of a woman. — God manifested in the flesh. — Of the Fathers according to the flesh, who is over all, God blessed forever, Amen. Scripture expressly saith; There is One Lord, and One Mediator, Eph. 4. 5. 1 Cor. 8. 6. 1 Tim. 2. 5. But if Christ had two Persons, we should have two Lord's, and two Mediators. II. The Properties and Actions of each Nature, Divine and Human, attributed to one and the same Christ, who as God and man, is, Eternal, yet born in time: Infinite, and finite; A Creator, and a creature: Invisible, and visible: was Dead, and yet immortal, &c. viz. Eternal as God, born in time as man, &c. III. The End, Scope or Intent of Christ's Incarnation: viz. That Jesus Christ might be a True, Fit, and Sufficient Mediator betwixt God and man; evinceth that it was requisite, God and Man should become One in Person: Not by Communication of Grace, but by Truth of Nature: not by Confusion of Substance, but by Unity of Person. For, 1. He must be man, our near kinsman, that he might have the Right of Redemption, be a Merciful and faithful high▪ Priest, being in all things like his Brethren: And he must be God, that he might be fully able to Redeem us, To destroy Death, and him that had the power of Death, the Devil, deliver us from the guilt of sin, and curse of the Law, and preserve us safe to his heavenly Kingdom. 2. He must be Man, that he might as our Surety suffer for us, shed his blood and die for our offenses, become a Curse and Sin for us, it being most congruous that he should have some communion with us, who suffers for our faults; this he could not do as God: He must be God, that he might undergo the wrath of God without sinking, satisfy God's justice to the full by his suffering; obtain eternal Redemption for us, Reconcile us to God by his Death, Put away our sin by the sacrifice of himself, Purge our conscience from dead works, Redeem us from the curse and wrath of God, that the blessing of Abraham might come upon us, &c. this he could not do as mere man. 3. He must be man, One with us in participation of our human Nature, Passions, Infirmities, Temptations, &c. that he might be experimentally touched with the feeling of our infirmities, might sympathizingly and compassionately succor them that are tempted▪ and might the more readily suffer for us▪ having in so many things suffered with us. He must be God, one with God in his divine Nature, that he▪ might Purge away our sins by his death, Iustifie us by his Resurrection, Be King and head of his Church, crush all our enemies, and captivate our very captivity, Appear in the Presence of God for us▪ as our continual intercessor and advocate; Send forth his spirit into us, sanctisie our Natures in us, Perfume all our spiritual services and sacrifices by his merit, Raise up our bodies at the last day, and present us to himself a glorious Church, not having spot or wrinkle, or any such thing. 4. He must be man, that he might be humbled deeply, and so discharge all the Acts and parts of his Mediatorship which were to be executed in his Humiliation: He must be God, that after his Humiliation he might be highly exalted, and so accomplish 〈◊〉 rest of his Mediation in all such acts as are to be fulfilled in his Exaltation. 5. He must be God and man in one Person, a middle Person between God and man, having perfect interest in both God and man: that he might be a fit middle officer, a fit and prevalent Mediator betwixt God and man, to bring God and man into one Covenant.
(4) The similitudes used, by both ancient and modern writers, to illustrate this mysterious union of God and man in one Person of Jesus our Mediator: are divers, and very useful. These are more observable; I. Of the Soul and Body making but one man. The soul and body are different natures; The soul immortal, the body mortal; the soul Reasoneth, the body accordingly executeth; yet soul and body united make but one individual man: So there's Godhead and Man-hood in Christ; They are two different and distinct Natures; the God-head immortal, the Man-hood mortal; The God-head wrought miracles, the Man-hood was crucified, &c. yet both make one Christ. But this similitude comes short; in that, 1. Soul and Body are imperfect Natures, and make up but one perfect Nature of man: but Christ's God-head and Manhood are Perfect distinct Natures. 2. Soul and Body have no perfect subsistence, but in the whole: but Christ's God-head perfectly subsists of itself without the man-hood, and assumed unto it, and sustaineth in it the man-hood which never had subsistence of itself, but in union with the God-head. II. Of The Primoridal light at first created, Gen. 1. 3, 4. and of the Body of the Sun in which that light was afterward Seated, Gen. 1. 14, &c. both making one Luminary. The Light and Solar body are two distinct Natures, which make one Sun: So the two Natures, the Divine which subsisted first, eternally, and the Human which was created in subsistence with the Divine, make one Christ. But this similitude comes short; in that, 1. Neither Light nor Solar body d •… d ever perfectly subsist alone. Not the Solar body: for in the Creation▪ light was seated in it. Not the light, for that subsisted all abroad in the air, before it was feated in the Sun. 2. Neither Light nor Solar Body are drawn into the unity of the Subsistence of one another. III. Of A Sword fired and enflamed. The Subsistence of A sword and fire are so conjoined, that their Operations notably concur, and there is as it were a Communication of Properties from the one to the other. For, this fired sword in cutting burneth, and in burning cutteth. And we may say; that this fiery thing is a cutting sword, and this cutting sword is a fiery thing. But in this it comes short, viz. In that the Nature of fire is not drawn into the Unity of subsistence with the sword, nor the sword of fire: So that we cannot say▪ this sword is fire, or this fire is a sword. IV. Of One man having two accidental Forms, or Qualities, as Skill in Divinity and in Physic. For, here are two Qualities or Natures different, meeting in one and the same person. And •… at One Person may be denominated from either, And doth the works of both, and there is a Communication of Properties hence resulting. So that we may say; This Divine is a Physician, and this Physician is a Divine: This Divine is happy in curing diseases, and this Physician is happy in converting of souls. V. Of a Cions or Branch grafted into a Tree. This Similitude Dr. Field ( of the Church, Book 5. Chap. 12.) prefers before all the former for setting forth the Personal union of the two Natures of Christ. And saith; it fails but in two things, viz. 1. In that the branch hath a distinct and separate subsistence of itself, and then loosing it, is drawn into the Unity of subsistence with the Tree or Stock into which its grafted. 2. In that the branch, wanting a root, and so wanteth an integral part of the Nature of a Tree. But if the Branch of one Tree should by Divine Power be created in the stock of another Tree, then this similitude would fail only in one point, viz. in the want of the Root, whereas Christ's Human Nature wanted neither Essential nor Integral part. VI. Finally, Therefore to supply these defects, I will add my Similitude also to illustrate this profound Mystery in Christ, viz. Of the Miscelto in the Oak, or in the Apple-tree. In this Similitude those two defects are not, but an excellent and manifold resemblance. For, 1. The Apple-tree and the Miscelto are two perfect and different Natures in one Tree; the Miscelto wanting no integral part that belongs unto Miscelto: So the God-head and Man-hood are two perfect and different Natures in one Person, in one Christ. 2. The Miscelto never had a separate and distinct subsistence of its own; but only subsisteth in union with the Apple-tree, which sustaineth and maintaineth it: so the Human Nature of Christ never had any distinct and separate subsistence of its own, but from the first conception subsisted in union with the Divine Subsistence. 3. The Apple-tree & the Miscelto are so one tree, that their two different Natures are neither confounded together, nor changed one into another, to make up a third Nature, but are so individually united, that retain ing their different Natures, they are but one tree: so the two Natures of Christ are without Confusion or Commutation united in one Person, and yet still retain their real differences. 4. The Apple-tree and Miscelto, though one tree, yet having different Natures, bear different fruits, viz. Apples and Berries: So the God-head and Man-hood of Christ, though but one Person, yet being different Natures, perform distinct and different Actions peculiar to each of them. 5. As we may truly say, by reason of this union, This Apple-tree is a Miscelto, and this Miscelto is an Apple-tree, and Consequently this Miscelto beareth Apples, and this Apple-tree beareth Berries: So we may truly say, by reason of the Personal union of God and man in Christ, This son of Mary is the son of God, and this son of God is the son of Mary; The son of God was crucified, and the son of Mary Created Heaven and Earth.
(5) The effects or Consequents resulting from this Personal Union of the Human nature into the Person of the Son of God. These are of three sorts; I. The Communication of Properties. When the Properties of either nature, are attributed, & truly agree to the whole person, whether they have their denomination from either Nature, or from his Office, in the Concrete. And this Communication of Properties is of divers sorts. II. Endowments. The Human Nature, by reason of its union with the Divine, being adorned and fitted to the utmost with most excellent and admirable Gifts, John 3. 34. Col. 2. 9, 10. & 1. 19. III. Operations accomplished. The Person of our Mediator, by reason of this Personal union, performs his Mediatory Acts according to both Natures, of which more hereafter. This Personal union is the Base and Foundation of all these three.
But thus of Posit. I. That, JESUS the only son of God, and the son of the virgin Mary, is God and man in one Person.
Position II. That, This JESUS, God-man, is THE CHRIST, The Promised MESSIAH; and he alone. To err about the Person of Jesus Christ the Mediator, accounting the true Christ to be False, and a false Christ to be true; is a most dangerous and desperate Error: Forasmuch as there is no salvation to be had under Heaven, but only in the true Christ. The Jews rejected the true Messiah of God's providing, when he came; and expecting another Messiah of their own devising, to come they know not when: have miserably dashed themselves upon this stumbling stone, now for 1600 years together, to their own destruction & eternal ruin. This therefore is an high and necessary point, wherein we should be fully resolved and stablished. To this end I shall, 1. Explain. 2. Confirm this Position.
I. For Explanation, There are only two words, viz. MESSIAH, and CHRIST, that are to be Expounded. They are two Eminent Names given to the true Mediator betwixt God and man, and true Savior of sinners: That, in the Old Testament; This in the New; Both of them signifying one and the same thing, viz. Anointed. MESSIAH 〈 in non-Latin alphabet 〉 Mashiach, Anointed. From 〈 in non-Latin alphabet 〉 mashach, To Annoint. This Name is often given to the true Mediator in the Books of Old Testament. As; — And exalt the Horn of his Messiah. — The Rulers take Counsel together against the LORD, and against his Messiah •… This Prophecy is interpreted of, and applied to Christ by the Apostles in the New Testament. But especially in Daniel. — From the going forth of the Commandment, to Restore and to build Jerusalem, unto the MESSIAH the Prince, shall be seven weeks—. And after threescore and two weeks shall MESSIAH be cut off, but not for himself. The Greek word also 〈 in non-Latin alphabet 〉 , Christos, CHRIST, signifies, Anointed. From 〈 in non-Latin alphabet 〉 To anoint. It answers to the Hebrew word Messiah, as not only the LXX but also the New Testament renders it. The New Testament gives and appropriates this name to Jesus God-man very often. As Luke 2. 26. John 4. 25. Math. 1. 1, 16, 18. & 16. 16, 20, &c. Now these two Names are attributed to Jesus, God-man, our Mediator, in reference to his Mediatory office, which as Prophet, Priest and King he was to execute, and did actually execute for us: and they denote his Qualification & Designation to his office For under the Old Testament God ordained an Holy Annointing o •… l, and gave the Composition of it, wherewithal three sorts of Officers were Anointed, viz. Prophets, 1 Kings 19. 16. Priests, Exod. 40. 12, &c. Kings, 1 Sam. 10. 1. & 16. 13. 1 Kings 19. 16. The annointing oil being poured upon their heads, ran down to the skirts of their garments, Psal. 133. 2, 3. This was a sign & mean of their qualification for, and designation unto those offices. For, As that sacred Oil did outwardly warm, refresh and make agile the bodily Members to employment: So the endowments of God's Spirit, did inwardly fit the Soul with prudence, wisdom, joy, cheerfulness, zeal, courage, fortitude, magnanimity, &c. for managing those offices. Thus JESUS (of whom Prophets, Priests and Kings were but Types) was anointed by God, not with Material Oil but with the Holy ghost and with power for his Mediatory office. And having the fullness of the God-head in him; and all fullness; and receiving the spirit not by measure, but above measure: he is said to be anointed with the oil of Gladness above his fellows. The Holy-Ghost being called oil of gladness, from the effect thereof upon us, by Christ's office: And with this oil Christ was Anointed more abundantly then all his fellows, v •… z. above all his Members, and above all Prophets, Priests and Kings before him. Or (as Illyricus hath observed) the Particle 〈 in non-Latin alphabet 〉 prefixed in the word 〈 in non-Latin alphabet 〉 Mechabareka, above thy fellows, may be rendered, For thy fellows. Christ being thus anointed, that out of this fullness they might receive, and grace for grace, and so be Compleat in him. Now Jesus being thus anointed, is thereby fully Qualified for, and constituted in his Mediatory office; As Prophet, like Moses. Deut. 18. 15, &c. Acts 7. 37. Isa. 61. 1, 2, &c. A Priest after the Order of Melchizedek, Psal. 110. 4. Heb. 7. throughout. A King in Zion, to Rule over the house of Jacob forever, Psal. 2. 2, 6. Luke 1. 32, 33. Hence, from CHRIST, his Disciples are called CHRISTIANS, (it being usual to Denominate Disciples from their Master, ) and deservedly; because they partake of Christ's annointing, being anointed in their measure with the Holy Ghost, teaching them all things as Prophets, and making them Kings and Priests unto God. 2 Cor. 1. 21, 22. 1 John 2. 20, 27. Rev. 1, 5, 6.
II. For Confirmation of this Necessary Position; That this Jesus, God-man in one Person, is the Promised MESSIAH, is the only true CHRIST, the Anointed, Qualified and Constituted of God Mediator betwixt God and man, and none but he alone: take these few Demonstrations, viz.
1. From God's eternal Decree before the foundation of the world. This JESUS, God-man, and he alone, is that very person whom God hath eternally fore ordained before the world began to be our Mediator and Redeemer, and that by means of his Death. — Ye were not redeemed with corruptible things, &c. but with the precious blood of Christ, as of a lamb without blemish and without spot. Who verily was fore-ordained before the foundation of world, but was manifest in these last times for you. Hence Christ is said, To be delivered by the determinate Counsel and fore▪ knowledge of God, &c. And that Herod and Pontius Pilate with the Gentiles and people were gathered together against this holy child JESUS, for to do whatsoever God's hand and his Counsel determined before to be done. To this effect, all that are Predestinated and Elected to Adoption, Life and salvation, are Elected thereunto in this Jesus Christ, and Predestinated to be Conform unto him.
2. From God's Promises and Prophetical Predictions which have been since the world began. For, This JESUS and he alone is the Person which in all the Promises and Prophecies in former ages was intended by God for a Restorer, Redeemer and Savior of Lapsed mankind, and a Mediator betwixt God and man. As may appear more Generally and more Particularly. I. More Generally; That the Law and Prophets intended him. As is very observable in divers Testimonies As, 1. Of Jesus Christ himself. Search the Scriptures,—they are they which testify of me.—Moses wrote of me. To the two disciples going to Emmanus; — O fools and slow of heart to believe all that the Prophets have spoken! ought not Christ to have suffered these things, and to enter into his glory? And beginning at Moses and all the Prophets, he expounded unto them in all the Scriptures the things concerning himself. To the Apostles a little before his Ascension; These are the words which I spake unto you, while I was yet with you, That all things must be fulfilled which were written in the Law of Moses, and in the Prophets, and in the Psalms, concerning me. 2. Of Peter, who preaching Christ to Cornelius, said; To him give all the Prophets witness, that through his name, whosoever believeth in him, Shall receive remission of sins. And before that, he told the Jews that killed the Prince of life; — I wot that through ignorance ye did it, as did also your Rulers. But those things which God before had shown by the mouth of all his Prophets, that Christ should suffer, he hath so fulfilled. 3. Of Steven the Proto-Martyr, Acts 7▪ 52. 4. Of Paul; — Saying none other things then th •… e which the Prophets and Moses did say should come: That Christ should suffer, And that he should be the first that should rise from the dead, and should show light unto the People and to the Gentiles. II. No •… e Particulerly; It is not difficult to show from Promise to Prom •… e, and from Prophecy to Prophecy, throughout all ages before Chri •… How they did all intend, and had their accomplishment in this JESUS. To mention some noted Instances. 1. This JESUS is that Seed of the woman, that should bruise the Serpents Head, Gen. 3. 15. with Gal. 4. 4. Col. 2. 15. Heb. 2. 14, 15. 2. This Jesus is that Seed of Abraham, in whom all the Nations of the earth should be blessed, Gen. 12. 3. & 22. 18. with Acts 3. 25, 26. Gal. 3. 8, 13, 14. Heb. 2. 16. Mat. 1. 1, &c. 3. This Jesus is that Great Prophet like unto Moses, which God would raise up to Israel, from among themselves, Deut. 18. 15. to 20. with Acts 3. 20, 21, 22, 23, & 7. 37. 4. This Jesus is that •… riest forever after the Order of Melchizedek, consecrated by God's own sacred Oath, of which he will not repent, Psal. 110. 4. with Heb. 7 throughout. 5. This Jesus is that Seed of David which God would raise up to sit upon his throne to reign over the House of Jacob forever, Psal. 89. 3, 4, 19. to 38. & 132. 11, 12 with Acts 2. 22. to 37. Mat. 1. 1, &c. Luke 1. 32, 33. 6. This Jesus is the Sure Mercies of David, raised from the dead, and not suffered to see corruption, Isai. 55. 3. Psal. 16. 10, &c. with Acts 13. 28. to 38. 7. This Jesus is that Anointed of the Lord, against whom the heathen raged, and the people imagined a vain thing, The Kings of the Earth stood up, and the Rulers took Counsel together, Psal. 2. 1, 2, 3, &c. with Acts 4. 25. to 29. Thus Jesus is the Scope and Mark at which the Promises and Prophecies of old do peculiarly aim: and therefore he alone is the very Christ.
3. From the Lineal descent of Christ, according to the Flesh. For This Jesus, and he alone, did Lineally and Naturally descend according to his Humanity, of Abraham, and David, by a Virgin, according to the Scriptures: As is evident in the Genealogy of this B. JESUS described by Luke, Luke 3. 23. to the end. This being the Natural Line of Christ, as hath been formerly noted, though the Name of the virgin Mary his mother be not expressed, but her husbands instead of hers, according to the custom of the Jews, who draw down Genealogies by men and not by women, as is observed by P. Galatinus, and others.
4. From the complete and exact accomplishment of the Scriptures of the Old Testament. They are most admirably fulfilled and accomplished in all Particulars touching the Messiah, in this Jesus Christ: As is most evident in all the four Evangelists Hystories, and the Acts. This being one Principal intent of the four Evangelists Histories of Jesus Christ, to prove that this Jesus is the Christ. — These are written that ye might believe that JESUS is THE CHRIST the son of God, and that believing ye might have life through his name. Hereupon Piscator hath very appositely digested into a Syllogism the Predictions touching Christ in the Old Testament, and the acomplishments there of in this Jesus according to the History of those four Evangelists▪ Those in the Major, These in the Minor of a Syllogism▪ thence Concluding, That this Jesus is the very Christ. Let the learned Consult him diligently.
5. From Jacob's Prophecy, and the accomplishment thereof. The Prophecy; The Scepter shall not depart from Judah, nor a Law giver from between his feet, until Shiloh come, and unto him shall the gathering of the People be. By Judah, we are here to understand not the Person of Judah, one of Jacob's sons, but the Tribe of Judah so denominated from him. By Scepter we are generally to understand the Political Rule, Regiment, or Government of the Common-wealth. It cannot be restrained to Kingly Rule; for that was taken away by Nebuchadnezzar from Zedekiah, as was foretold, Ezek. 21. 26, 27. Nor to Princely Government, by Princes and Governors, who governed after the Captivity, for that is confessed by learned men to be injuriously translated by the Assamanaei (or Maccabees ) Levites and Priests to the Tribe of Levi, and so propagated in that Tribe. But to be extended also to such Magistrates and Judges, as the Greek calls 〈 in non-Latin alphabet 〉 The Council, which the Jews corruptly styled Sanhedrin: A grand Council at Jerusalem, Governing the Common-wealth. After Judah became a distinct Kingdom, it was not destitute of Civil Government, either by Kings, or by Princely Governors, or by the Council, till Shiloh came: Although this grand Council was extremely weakened, and divided into lesser Councils, by the Romans, as Josephus confesseth; Yet it was not wholly taken away and demolished till Shiloh came, for then the Jewish Common-wealth would have been wholly dissolved. By Shiloh its generally agreed that Christ is intended, though the proper signification of the Hebrew word 〈 in non-Latin alphabet 〉 Shiloh is much controverted. So then, till Jesus Christ came, the Government in one kind or another remained in Judah: but after he was come, the Scepter quickly departed, and that Jewish Common-wealth was utterly dissolved to this day; And therefore this Jesus must needs be the Shiloh, the true Christ here intended.
6. From Daniel's Weeks. Daniel Positively determines the time when the Messiah should be cut off, but not for himself, to finish transgression, make an end of sins, and bring in everlasting righteousness; viz. 70. Weeks of years. There is some small difference among learned men about the beginning and end of these 70. years, by reason of several Commands that went forth to restore and build Jerusalem. Hence, some place the Messiah's death in the year of the woe •… ld 3960. Some in the year 3952. Helvicus in the year 3983. As the Late large English Annotations note there was a fourfold Commandment, Decree or Precept went out for re-building of Jerusalem, mentioned in Ezra and Nehemiah, to some of which the beginning of these 70. weeks must be referred, and to the ending of which the cutting off of Jesus Christ the Messiah doth exactly agree. Not to enter now into that intricate dispute, which of them it was: It is plain on all hands against the Jews, that the Promised Messiah is already come and cut off, and that Daniel's weeks had their particu lar accomplishment in this JESUS CHRIST.
7. From the General agreement of all the Types to this JESUS, as the Body and Center of them all, Col. 2. 16, 17. Heb. 10. 1. John 1. 17. There were many Types and shadows, Personal and Real, Ordinary and Extraordinary, &c. But this JESUS, Godman, is the Truth and Substance of them all. He is the true Adam that justifies and quickens all his supernatural Seed, as the First Adam condemned and killed all his Natural Seed. He is the true Melchizedek, First King of Righteousness, and then King of Salem, that is, King of Peace: without Father according to his manhood, without Mother according to his God-head, without beginning of Days, or end of Life. He is the true Passover that is sacrificed for us. He is the true bread of life, that true mannah that came down from Heaven▪ whereof a man may eat and not dy. He is the true Rock that affords living water indeed to his Church in the wilderness of this world. That Rock that followed them was Christ. And that Manna and water are called Spiritual meat and drink, because they were Types and Sacraments representing Christ unto them. He is the True Serpent lifted up in the wilderness to heal the mortal stings of the Old Serpent the Devil, that whosoever believeth in him, looks up to him by the eye of Faith, may not perish but have eternal life. He is the true Prophet, like Moses, to be hearkened to in all things, &c. He is the true Joshua that brings his Israel, all true believers, into the eternal Rest. He is the true Seed of David, that r •… s over the house of Jacob for evermore. And what shall I say, He is the Mystery and Substance of all the Levitical Ceremonies, They all intended him, shadowed out him, as I have already manifested at large in opening the Sinai-Covenant. Now he that is the Body and Substance of the Types of Old, must needs be the MESSIAH, the very Christ: For those Figures and Types were God's way of Revealing Christ unto his People, till he was exhibited.
8. From the Testimony of John the Baptist. John the Baptist was the Elias that was to come, in the power and spirit of Elias, as the Harbinger of Christ, to Prepare his way before him. And he began to preach a little before Christ began his Public Ministry. Now he pointed out Christ as with the Finger. Behold the lamb of God that taketh away the sins of the world. And John Baptist confesseth; I knew him not▪ but •… e that sent me to baptize with water, the same said unto me, upon whom thou s •… lt see the Spirit descending and remaining on him, the same is he that baptizeth with the Holy-Ghost. And I saw and bare Record, that this is the son of God. And after he tells the Jews plainly, I am not the Christ, but sent before him: Not the Bridegroom that hath the Bride the Church, but the Bridegrooms friend, rejoicing to •… e •… the Bridegrooms voice. He must increase: but I must decrease, &c.
9. From God's Authorizing, Constituting, Ordaining and establishing this Jesus to be THE CHRIST. None can be the Messiah, or Christ, but whom God calls, annoints, seals and appoints thereunto. Now God hath Constituted and ordained this JESUS, God-man, and him alone to be the Christ, the Mediator and Savior, the Judge of quick and dead, &c. God sent his son into the world,—that the world through him might be saved. — God sent his son, made of a woman, made under the Law, to redeem them that were under the Law. — Labor for the meat which endureth to everlasting life, which the son of man will give unto you: for him hath God the father Sealed. — Christ glorified not himself to be made an High Priest: but he that said unto him, Thou art my son, this day have I begotten thee, &c. — God anointed JESUS of Nazareth with the Holy Ghost and with power, &c.— and he commanded us to preach unto the people, and to testify, that it is he, which was ordained of God to be the judge of Quick o •… d Dead. Hence, God furnished him with all authority, power and ability for his Mediatory office, Mat. 28. 18, 19, 20. John 5. 21, 22, 23. & 3. 34, 35. Col. 1. 19. and 2. 9, 10.
10. From the Testimony of Father, Son and Holy Ghost. He must needs be the Mediator, Messiah and Christ, whom Father, Son and Holy Ghost testify and declare to be such. Now this JESUS hath the Testimony of Father, Son, and Holy Ghost. I. The Father testifieth twice by voice from Heaven; this is my beloved son, in whom I am well pleased. Hence God the Father is said to have sealed him. And Christ h •… reupon said; The Father himself which hath sent me, hath born witness of me. And the Fathers Testimony of him, hath special respect to his Mediatory Person and office. The Father bare record to Christ, Sealing and Approving him, at his Baptism, and at his Transfiguration. 1. At his Baptism; and that three ways, viz. ( 1 ) By opening of the Heavens unto him. ( 2 ) By sending down his Spirit in likeness of a Dove upon him. ( 3 ) By voice from heaven, this is my well beloved son, in whom I am well-pleased. 2. At his Transfiguration also, and that three ways, viz. ( 1 ) By the Heavenly Glory put upon Christ, to encourage him against his Passion approaching. ( 2 ) By the appearance of Moses and Elias, talking with him about his decease which he should accomplish at Jerusalem, according to the Law and Prophets, which meet in Christ and bear witness to him. ( 3 ) By his voice from Heaven, This is my beloved son, in whom I am wellpleased, hear him. II. The Son himself testifieth, by his works and Miracles that he was the CHRIST, sent of God. The works which the Father hath given me to finish, the same works that I do bear witness of me that the Father hath sent me. And therefore when John in Prison heard of the works of Christ, and sent to him, saying: Art thou he that should come, or do we look for another? Jesus answered and said unto them. Go and show John again the things which ye do hear and see: The •… ind receive their sight, and the lame walk, the lepers are cleansed, and the deaf hear, the dead are raised up, and the poor have the Gospel preached to them. And blessed is •… e whosoever shall not be offended in me. As if he had said; my Works, my Miracles are an evident demonstration that I am the Christ. III. The Holy Ghost testifieth that this Jesus is the Christ: Partly, By his descending and resting upon him in a visible shape of a Dove, when Jesus was baptized, and began solemnly to enter upon the public execution of his Mediatory office. Partly, By his plentiful and miraculous falling upon the Apostles, Acts 2. 2, 3, 4▪ 32, 33, 36. and Primitive Christians, Acts 10. 43, 44, 45, 46, &c. Partly, By his effectual attestation to our Hearts and Consciences, 1 John 5. 6. to 12. Who can experimentally discern and feel the efficacy of the Spirit of Jesus upon his heart, Inlightning, Converting, Sanctifying, Comforting, Attesting, Sealing, &c. and not conclude that this Jesus who gives such a spirit into us must needs be the Christ?
These, among many other arguments, may suffice to Convince any sober mind; That this JESUS, God-man, and he alone is the Promised MESSIAH, The Christ. And that there is no other name under heaven given among men whereby we may be saved.
Position III. That, JESUS CHRIST, God and man, is the only True, fit and Sufficient Mediator, Testator and Surety of the New Covenant betwixt God and Man. This I shall evidence in two branches, viz.
I. That Jesus Christ is the Mediator, Testator, and Surety of the New Covenant. This is clear in all these three branches.
1. Jesus Christ is the Mediator of the New Covenant. — For there is one God, and one Mediator betwixt God and Men, the Man CHRIST JESUS. — He is the Mediator of a better Covenant, which was stablished upon better Promises. — And for this cause he is the Mediator of the New Testament, &c. — But ye are come unto Mount Zion,—And to JESUS the Mediator of the New Covenant. The Greek word 〈 in non-Latin alphabet 〉 in all these places, doth most Properly signify, A Mediator; or, a Midler (that I may so express it:) because he is, Both a Middle Person, and a Middle of ficer betwixt God and man, to reconcile and reunite God and man. This of all other, is the most proper and genuine signification of this name 〈 in non-Latin alphabet 〉 . Jesus Christ is the Middle, that is, the Second Person in the Trinity, betwixt the Father and the Holy Ghost. He is the only Middle Person betwixt God and man, being in one person God-man. And he is the Middle Officer, intervening, or interposing, or coming between God and man by office▪ Satisfying God's justice to the full for Mans sins by his Obedience to the Death, and Continually interceding for his Elect: To whom he Reveals and effectually applies this his satisfaction, intercession, redemption, &c. for their actual Reconcilement unto God. Hence (as one observes) Jesus Christ as a true Mediator, is still found, in Medio, in the Middle. He was born, as some think from Wisd. 18. 14▪ about the Middle of the Night; He suffered in the Middle of the world, that is, at Jerusalem, seated in the Middle of the Earth; He was crucified in the midst between the two thieves; He died in the air on the Cross, in the midst between Heaven and earth; He stood after his Resurrection in the midst of his disciples, John 20. 19. He promiseth, where two or three are gathered together, to be in the midst of them, Mat. 18. 20. He walks in the midst of the Golden Candlesticks, the Churches, Rev. 1. 13. And He, as the Heart in the midst, distributes spirit and virtue to all the parts of his mystical body. So he. Thus Jesus Christ is the Mediator betwixt God and man; Middle in Person, and Middle in Office. Yea Jesus Christ is Mediator of the New Covenant, and that 〈 in non-Latin alphabet 〉 more peculiarly and eminently then of any other Covenant. Moses was a Typical Mediator under the Old Covenant, he went betwixt God and Israel, He typed out Christ the only true Mediator, 1 Tim. 2. 6. Heb. 13. 8. Gal. 3. 19, &c. But Christ is the true Mediator of the New Covenant, the better Covenant most eminently and singularly; For, 1. He dedicated and established the New Covenant in his own blood. The best blood that ever was shed, for Covenant▪ Sanction, in the world. 2. He ratified and confirmed this New Covenant with the Sacramental Tokens of his blood, Baptism and the Lord's Supper. 3. He obtains for us all New Covenant Blessings from God, by his Merit fully satisfying God's justice for all our sins and debts: And enables us to all New Covenant Duties to God by his Spirit. 4. He brings God and man into this blessed New Covenant, as confoederates in him: To which end he manageth all the Mysteries and affairs of this New Covenant, as Prophet, Priest, and King most advantageously and effectually.
2. Jesus Christ is the Testator of this New Testament. As this New Covenant is a Federal Tastament, or a Testamental Covevenant: So Jesus Christ, Mediator of this New Covenant is a Mediatory Testator, or a Testatory Mediator. Hence in the same context Christ is styled, 〈 in non-Latin alphabet 〉 A Mediator, And 〈 in non-Latin alphabet 〉 A Disposer, or Testator. And for this Cause he is the Mediator of the New Testament, that by means of Death, &c. they which are called might receive the Promise of the Eternal inheritance. For where a Testament is, there must also of Necessity be the death of the Testator. How fitly is Jesus Christ counted the Testator of this New Testament, of this his last will and Testament. For, 1. Jesus Christ confirmed and made of force this his New Testament by his blood and Death as Testator. 2. All the blessings promised in this New Testament, are as so many bequests and Legacies of Christ the Testator, that was dead, and is alive, to his Church and members in this his last Will. 3. The Scripture, the written word of Christ, is the Instrument, or evidence. 4. The Prophets, Apostles, and Holy Penmen of Scripture, were the Notaries or Scribes that wrote his will. 5. The Sacraments are the Seals annexed to this New Testament. 6. The witnesses, are three that bare record in Heaven▪ the Father, the Word, and the Holy Ghost: And three that bear witness on Earth, The Spirit, and the water, and the blood. 7. The Executor of Christ's last Will and Testament is Jesus Christ himself by his Spirit, effectually applying it and the benefits of it to all his members. And to this end though he Dyed to ratify his Testament, yet he Revived and rose again to Execute it, and behold he is alive for evermore. But of these things I have already spoken heretofore.
3. Jesus Christ is Surety of this New Covenant. By so much was JESUS made Surety ( 〈 in non-Latin alphabet 〉 ) of a better Covenant. Our English Translation hath it, Of a better Testament; but not so fitly, because properly a Testament neither useth to have, nor needeth to have a Surety; as a Covenant doth. Beza therefore justly blameth both Erasmus and the Vulgar Translation for rendering it Testament▪ For that A Surety is not added in Testaments, and should he be added, How can the same be both a Testator and a Surety? So that this word Surety hath reference properly to A Covenant, and Not to A Testament. The Greek 〈 in non-Latin alphabet 〉 , Sponsor, Fidejussor, Praes: A Surety, a Pledger, &c. is very significative: being derived, as some think, from 〈 in non-Latin alphabet 〉 An Hand, as it were 〈 in non-Latin alphabet 〉 In hands, because the Security, or Pledge is given in hand. Or as Soudas and others, from 〈 in non-Latin alphabet 〉 or 〈 in non-Latin alphabet 〉 The Earth, because the Earth is the most firm and stable of all the Elements. A Surety, is properly one that willingly promiseth and undertakes to pay and discharge the Debt, if the Debtor fail and be not able to make satisfaction himself. Thus Paul willingly and spontaneously, from the love that he had to his Converted Onesimus, promised and undertook to make satisfaction to Philemon for any wrong that Onesimus had done to him; If he hath wronged thee, or oweth thee ought, put that on mine account. I Paul have written it with mine own hand, I will repayit. Hence Jesus Christ being called, Mediator of a Better Covenant, Heb. 8. 6. and Surety of a better Covenant, Heb. 7. 22. viz. So a Mediator, As a Surety; and So a Surety, as a Mediator: This may clearly let us see▪ what Manner of Mediator Christ is. For, one of these words is to be explained by the other, viz. Mediator, by Surety. So that Jesus Christ is not only such a Mediator, as is a Legate Ambassador, or Messenger, only betwixt God and men, as that dangerous heretic Socinus pretends: but properly an Intercessor, a Pacifier, an Attoner, a Satisfier; because Christ the Mediator, is Surety of the New Covenant, that is, Our Satisfier, our Pacifier, our Appeaser, our Intercessor, &c. with God. How? Its expressed, 1 Tim. 2. 5, 6. by giving himself ( 〈 in non-Latin alphabet 〉 ) A Ransom for us; & Heb 1. 3. by purging our sins by himself; & Heb. 2. 17. by making reconciliation for the sins of the people as a merciful and faithful High Priest, & Heb. 7. 27. & 9. 12, 14. by offering up himself once for the sins of the people to God the father, by the eternal spirit, having obtained eternal Redemption for them; & 2. Cor. 5. 21. 1 Pet. 2. 24. Heb. 10. 10, 12. by being made sin for us, bearing our sins (that is, the Punishment and curse of our sins) upon his own body on the tree, even by offering one Sacrifice for sins forever, the body of Jesus Christ once for all. Thus Christ, as our Mediator was our Surety, and as our Surety, fully paid all our debt, setting us perfectly free forever.
Thus, Jesus Christ is Mediator, Testator and Surety of the New Covenant.
II. That, Jesus Christ is The only True, Fit and Sufficient Mediator, &c. of the New Covenant betwixt God and man. Christ is the sole and whole Mediator: Not the Blessed Virgin, not any Saint, not any or all the Prophets, Apostles, Martyrs, or glorious Angels, as the Papists fondly do imagine. Here consider, 1. The State of this Position. 2. The Confirmation of it.
For the State of this Position: note. Theres a twofold Mediation, viz. of Redemption and of Intercession. I. Of Redemption and Reconciliation; whereby a full Price or Ransom is paid for us, by enduring Death for our sins to the satisfying of Divine Justice. And in this sense Christ alone is Mediator: He alone Redeeming us by his Death, and Reconciling us to God by his blood. II. Of Intercession; And this again is twofold, viz. 1. Meritoria, Meritorious: by way of Merit or Desert. And so Christ only is Our Advocate with the Father, and continual Intercessor, appearing in the presence of God for us, presenting his Death and Merits before God, and so making intercession for us. 2. Petitoria, Petitory: by way of Petition or supplication; whereby, the Saints on earth more Generally, or this or that Saint more Particularly, Pray one for another in this world according to Christ's command, having in General or in Particular a Knowledge and fellow-feeling of one another's wants, miseries, temptations, &c. Thus Paul prayed earnestly for the Churches, As Heb. 13. 20, 21. Philem. 4. 1 Thes. 1. 4. Phil. 1. 4. And desired most earnestly their prayers again for himself▪ Eph. 6. 18, 19. Heb. 13. 18, 19. 1 Thes. 5. 25. Rom. 15. 30, 31, 32. This state of the Position duly improved, will easily cut asunder all the Popish Arguments made to the contrary.
For the Confirmation of this Position, thus stated, briefly consider;
1. That, The Scripture mentions only one Mediator and Surety of the New Covenant; only one Testator of the New Testament, between God and man; Only one Advocate and Intercessor with the Father; and only one Savior: viz. JESUS CHRIST the righteous, God and man. And therefore Jesus Christ and he alone, is Mediator, Surety, Testator and Savior. The Scripture Reveals no other: and we ought to receive no other. Christ was the true Mediator, even of the Old Covenant, Gal. 3. 19, 20. Heb. 13. 8. but more darkly and more imperfectly revealed, and that under the Type of Moses that stood between God and the People, Exod. 20. Deut. 5. And under the shadows of Typical Sacrifices and blood of innocent Beasts, Heb. 9. & 10. But he is Mediator of the New Covenant most eminently▪ clearly, perfectly, by his own Death and Blood, &c.
2. That, Jesus Christ, and he alone was▪ a Fit and Sufficient Person, for the Office of a Mediator of the New Covenant betwixt God and man. This his Fitness and Sufficiency, 1. As the Second Person in Trinity, the Son of God. 2. As God-man, an exact Middle Person betwixt God and man, equally near to, and interested in both God and man: hath been already declared.
3. That, JESUS God-man, and he alone, is the MESSIAH, THE CHRIST, Anointed with the Holy-Ghost and with Power, for the Mediatory office, Sealed, Commissionated, and Called by the Father to this Office, Accepted and approved in this office, As hath been abundantly manifested; and therefore Jesus Christ alone must needs be the only Fit and Sufficient Mediator of the New Covenant, able to save to the uttermost all that come unto God by him▪ Heb. 7. 25.
Thus, Jesus Christ is the Only Mediator, Surety and Testator of the New Covenant and Testament betwixt God and man.
Position IV. That, JESUS CHRIST is Mediator, Testator and Surety of the New Covenant betwixt God and man, as he is God-man. He is Mediator, &c. not as God only, nor as Man only, but as God-man in one Person. Here Consider, 1. The sense. 2. The grounds of this Position.
I. For the Sense of this Position, note; 1. There is a Conjunction and Union of two Natures Divine and Human in one and the same individual Person of the Mediator. This is by some styled, Substantial Mediation. And this is so necessary to the Office of Mediatorship; that without this (as is confessed on all hands) Christ could not have been a fit Mediator. 2. There is a Co-operation and Concurrence of these two Natures in the Person of the Mediator, unto the Acts or Works of Mediation, according to the peculiar propriety of each Nature: which Acts he performs, Divine as God, Human as Man, One and individed as Mediator; The real difference of the two Natures being still preserved distinct and entire. 〈◊〉 Papists do grant the former, viz. The Conjunction of the Divine and Human Natures in the Person of the Mediator: But they deny the latter, viz. The Co-operation of both those Natures in the Acts of Mediation. For, they hold that Christ performs the Acts of Mediatorship, not as God, but only as Man: From his Humanity, not from his Deity.
Bellarmine speaks plainly, thus distinguishing; The Principium Quod, The Principle or Beginning which did the works of Mediatorship, was not God alone, nor man alone, but both together, viz. God-man; but the Principium quo, The Principle or Beginning whereby these works were done of the Mediator, was his Human Nature, not his Divine. But the Orthodox resolve better, That Jesus Christ acts as Mediator from both his Natures, his Humanity doing what is properly Human, His Divinity what is properly Divine, both of them concurring unto one work of Mediatorship. The Worker is one Person, The Work is one Mediation, But the Formal Principles or Beginnings of this work are the two distinct Natures in that one Person of the Mediator. As the Divine and Human Nature concur to make one Person of Christ the Mediator: So the Distinct Acts of these two Natures in Christ concur to make up one and the same complete work of Mediation. Christ did his Opera Authoritatis or Magisterii, his works of Authority from his God-head: but his Opera Ministerii, his works of Ministry, from his Man-hood: But as his Natures are united in one Person: so his Acts and Operations from his two principles, are conjoined in one Mediation.
II. The Grounds of this Position, thus stated and explained, are divers. For,
1. The Holy Scriptures do frequently ascribe the Acts of Christ's Mediation to his Divine, as well as to his Human Nature. And the Holy Scriptures are our best guides in this Mystery, which is not of Natural cognizance; but only of mere supernatural Revelation. As,
(1) God was in Christ reconciling the world to himself, not imputing their trespasses unto them, 2 Cor. 5. 19. Therefore God in Christ, as well as man in Christ, Acted to the Reconcilement of the world, and to their Justification: Consequently to the works of Mediation.
(2) The Law (that Covenant of God at Mount Sina •… ) was ordained by Angels in the hand of a Mediator, Ga •… . 3. 19, 20. Of what Mediator? Not of Moses, who was only an intervening Messenger betwixt God and Israel, in the solemn Transactions of that Sinai -Covenant, or at most but a Typical Mediator; but of Christ the Promised Messia •… , that Angel (viz. the Angel of the Covenant) which spake to Moses in the Mount Sinai, and with our Fathers, of whom Moses was but a dark Type o •… shadow. This Promised Messiah did then Act as Mediator of the Covenant and that according to his God-head, for at that time he had not assumed the Man-hood.
(3)— To Feed the Church of God, which he hath purchased with his own blood, Act. 20. 28. Therefore, Jesus Christ as God hath purchased his Church with his own blood as man. The Purchase, is the Church: The Price whereby this purchase was made, was the blood of God, viz. The Human blood of Christ▪ God-man: But the Purchaser, was Christ as God, his God-head making his Human blood a price sufficient. His God-head therefore did co-operate with his Man-hood in this work of Redemption.
(4) How much more shall the blood of Christ, who through the eternal spirit, offered himself without spot to God, purge your Conscience from dead works to serve the living God? And for this cause he is the Mediator of the New Testament, &c. Heb. 9. 14, 15. Here touching Christ our Mediator, note; That Christ as Priest, offered himself without spot as man, Through the eternal spirit, viz. By the power and virtue of his own God-head. As God-man, he was Priest: As Man, he was Sacrafice: As God, he made his sacrifice sufficient and prevalent for our Redemption.
(5) The Lord sware and will not repent, thou art a Priest forever after the Order of Melchizedek.— The word of the Oath maketh the son (High priest,) who is consecrated for evermore, Heb. 7. 21, 28. If Christ be High-priest as he is the Son: then as he is God, for as he is the son when God sware, he is God. Again, if he be an eternal Priest after the order of Melchizedek, then he must be Priest as God and man: For Melchizedek is set forth, Without Father, without Mother, without Pedigree, having neither beginning of days, nor end of life. And all, that he might be a fit Type of Christ: who is without Father, according to his Man-hood; without Mother, according to his God-head; without beginning of days, according to his Divine Nature; without end of life, according to his Mediatory Person. And if Christ must needs be Priest as God and man: Consequently he must needs Act in his Priestly office, as both God and man.
(6) There is one God, and one Mediator between God & men, the man Christ Jesus: who gave himself a Ransom for all, to be testified in due time, 1 Tim. 2. 5, 6. Here Jesus Christ is Declared, that one Mediator betwixt God and men: And his Mediatorship is described by one eminent Act thereof, his Redemption; who gave himself a Ransom for all. The Ransom-given, is himself, viz. As man: The Ransom-giver, is himself also, viz. As God, his Man-hood also Consenting. Therefore as God he acted in his Mediation, as well as Man. Ob. But its said; The man Christ Jesus: why doth he add▪ [The man,] but to express according to which Nature Christ is Mediator. Answer 1. He expresseth the Nature according to which he is Mediator, not according to which only. 2. The word [ man ] here may be taken Personally, to denote the Person of Christ, who is man as well as God, rather then Naturally to designout his Human Nature only. It being usual with Scripture to denominate the whole Person from either Nature. So Christ is called, The Lord of Glory, when his Person is understood. Thus here The Man Christ Jesus; to show that in him there was the Human, as well as the Divine Nature in one Person, and that Consequently he was a •… it middle person, or Meidiator betwixt God and man. And we have the more cause to understand this word [ Man ] here, not Naturally, but Personally; because it is not barely said The Man, but The Man Christ Jesus: Christ Jesus denoting that Person, who is God and Man. 3. This Phrase, The Man Christ Jesus, seems also to be added; partly, for our greater Consolation and Encouragement, that we may the more confidently draw near to him and to God in him, who is our elder brother, partaker of flesh and blood with us, that he might be a merciful and faithful hight-priest for us in things pertaining unto God Partly, To admonish us not to despair of the salvation of any sort of men: Christ taking unto him the common Nature of man.
2. The Scope, End or intent of the Personal Union of the Divine and Human Natures in one Christ, was that he might act and execute his Mediatory Office Compleatly according to both those Natures. Agents do act or work, according to their Essence and Form. If Christ do not act according to both his Natures, as Forms and Beginnings of his Mediatory Actions, to what end was his Person Constituted of those two Natures, when one would have sufficed? Are there not some Mediatory Actions so proper and peculiar to one Nature, that they cannot belong properly to the other? Do not divers Necessary and Essential Acts of Christ's Mediatory Office, flow from his God-head, as the immediate, proper and formal beginning thereof? 1. His Incarnation was from his God-head, assuming his Man-hood: for the Man-hood, not being, could not assume itself. 2. His manifestation of God in the flesh, was efficiently and primarily from his God-head. Instrumentally in and by his Man-hood. 3. His Delivering and Offering himself up to God by Death for us, was Actively from his God-head, through the eternal Spirit he offered up himself, — I have power to lay it down, &c. But Passively from his Man-hood. Christ's dying was an Act of Power, and an Act of weakness: that power belonged to his God-head, this weakness to his Man-hood. 4. His Resurrection from the dead, was by the power of his God-head. His Human flesh was that which did rise: but his Divine power was that whereby he did rise. 5. His Ascension into Heaven, was in his Humanity: but the Virtue or Power whereby he ascended, was from his Deity. 6. His Captivating Captivity, was in his Human Nature ascending; but from his Divine Nature, Conquering. 7. His Sitting on the right hand of God, and coming again to judge the world, belong to his Man-hood, but from his God-head, &c. These, and like Acts, which primarily and necessarily appertain to his Mediatory office, have their proper rise and original from Christ's Divine Nature. And therefore he was God and man in one Person, that he might act as God and man in one Office.
3. The Nature of the Mediatory office is such, that it could not be completely executed and fulfilled, if Christ God-man should not act therein both as God and man. This may be easily evinced in all the Primary Parts or Functions of his Mediatorship, by Induction of Particulars. As, I. In his Prophecy Jesus Christ as God, knows his Fathers will fully, reveals it Compleatly, And opens our understandings to receive it effectually: As man he Teacheth us familiarly and according to our capacity. II. In his Priest-hood, many ways. For, 1. Jesus Christ, As man, suffered: As God, supported himself under his sufferings. 2. As man, was sacrificed for us: As God, did offer up himself for a sacrifice, Heb. 9. 14. 15. 3. As man, Dyed and was Buried: As God, overcame Death, and Rose again from the Dead. 4. As man, was in his Body and blood the Price of our Redemption, and a Ransom for us: As God, he made that price and Ransom of infinite worth, dignity, value, efficacy, acceptableness, &c. 5. As man, he did bear our sins upon his body on the Tree, and the wrath of God for them: As God he sustained his man-hood from sinking, and being utterly swallowed up under the wrath of God, which no mere creature in the world could ever have undergone without being utterly overwhelmed, 6. As man, he prayed with strong cries and tears, and intercedes for us, Heb. 5. 6, 7. & 9. 24. 1 John. 2. 1, 2. Rom. 8. 34. As God, he makes his Intercession of infinite acceptance with his heavenly Father forever, Heb. 7. 21, 25. III. In his King-ship. For, 1. As man, He did conflict with his and our spiritual enemies, Sin, Satan, Death, &c. But as God he conquered them, by being in his Humanity in some sort conquered by them,