The Mystery and Marrow of the Bible
2. Christ illuminates the Minds, and inclines the Wills of his Elect efficaciously, to Understand and Receive his Doctrine revealed. The former was Outward: this is Inward Teaching. That, was Christ's Revealing his Doctrine to them: This, his Revealing his Doctrine in them. This is ( Praecipuum illud 〈 in non-Latin alphabet 〉 officii Prophetici ) that chief perfective-effect of Christ's Prophetick office. One of the eminent blessings promised in the New Covenant: And performed both to Christ's Ministers, and members. Christ opened his Apostles understandings to understand the Scriptures. He gave them the words, which the father gave to him, and they received them. And Christ's Members, Have an Annointing from the Holy one, and know all things. Yea they are so •… aught of God, as to come to Christ. Under the Old Testament, God's people were under a veil: but under the New, the veil is done away in Christ. And, We all with open face beholding as in a glass the glory of the Lord, are changed into the same image, from glory to glory, even as by the spirit of the Lord.
Thus of Christ's Prophetical Office.
II. Christ's Priestly Office, is that branch of his Mediatorship, whereby he is our Great High priest, Compleatly fulfilled the Law of God and Suffered Death for his Elect, so making a Proper and plenary Satisfaction to God's justice for them, And also presenting himself and his merit before God, he undertakes for them, and makes continual Intercession for them.
This Priestly Office of Christ was notably shadowed out under the Old Covenant, under the Type of the High-priest; and of Melchizedek, of whose order Christ is said to be, both for the dignity of his Person, and Manner of his Calling. Now the High-priest typed out the Priesthood of Jesus Christ our Great High-priest, Heb. 4. 14. many ways, as I have already manifested. To which now I further add; The High Priest Typed out Christ's Priesthood in the Acts of his Office chiefly three ways, viz. I. By his keeping and fulfilling the Law of God. The High priest was singularly to fulfill the Law. And therefore to his peculiar care the keeping of the two Tables of the Law in the Ark of the Covenant was singularly committed, and none but he was to enter into the Holy of Holies. Thus Jesus Christ most exactly fulfilled the Law of God. For, 1. His Person was holy, harmless, undefiled, separate from Sinners, Heb. 7. 26. The Law of God was in his heart fully, as the Law was in the Ark, Psal. 40. 7, 8. His mind and will being perfectly conform thereunto. 2. His Life and actions were also exactly agreeable in every point to the Law of God, without sin in the least degree. And Christ fulfilled the Law exactly both in Person and Conversation for our sakes. As he became 〈 in non-Latin alphabet 〉 God-man for our sakes; So whatsoever he had, or did, as man, was for us. Hence its said; By the Obedience of one shall many be made righteous. — Christ is the end of the Law for righteousness to everyone that believeth. II. By his offering unto God, Expiatory and propitiatory Sacrifices of innocent Beasts, to Purge away sin and make Reconciliation with God for the People. This he did, 1. By the Burnt-offering, slain, and wholly burnt to ashes, Levite. 1. 23, &c. This was, ( 1 ) Ordinary and Perpetual: Either for every day, morning and evening, two-lambs, Exod. 29. 38. to 43. Or for the Sabbath days, the offering was to be doubled, Numb. 28. 9, 10. Or Monethly in the New-Moons, Numb. 28. 12, &c. Or yearly, as on several set Feasts, Num. 29. throughout. (2) Extraordinary and Incidental, Either for the whole People, As, 1 Sam 7. 9, 10. Or for particular persons, as for David, 2 Sam. 24. 2 •… . 2. By the Sin offering, whereby some certain sins were expiated and purged away. As, ( 1 ) Sins done ignorantly, Lev. 4. ( 2 ) Sins done Knowingly and willingly, Lev. 5. and 6. And both these at the Feasts of New Moons, Passover and Pentecost, Lev. 23. 19, &c. Numb. 28. 11. to the end. Thus Jesus Christ the Antitype, Offered one Sacrifice for sins forever, when through the eternal spirit he offered himself without Spot to God, to purge our Conscience from dead works. And by this One offering he hath perfected forever them that are Sanctified, so that there needs no more expiatory Sacrifice for sin. In this offering of himself Christ was Priest, Sacrifice and Altar. Priest, as God and man, Heb. 5. 6. Sacrifice, as Man. Heb. 12. 13. 1 Pet. 2. 13. Col. 1. 22. though the virtue, force and excellency of this Sacrifice depended chiefly upon the God-head to which it was personally united. His whole Man, Soul and Body suffered: that thereby our whole man, soul, and body might be saved. Altar as God, Heb. 9. 14. & 13. 10. The Altar, sanctifying the gift, being greater then the gift, Mat. 23. 19. III. By his Intercession. The High-priest Presented himself daily before the Lord, offering Incense upon the Golden Altar morning and evening for an odor of a sweet smell, Praying for, and blessing the People. Thus Jesus Christ, 1. Appears in the presence of God for us as our advocate: 2. Presents the sweetest Odors of his own Merits. 3. And makes Continual Intercession for us.
Thus the Priesthood of Christ is executed by him chiefly two ways, viz. 1. In his making Satisfaction to God by his sufferings and Death for the sins of his People. 2. In his Continual Intercession for them with the Father. This Priesthood of Christ is a most excellent foundation of hope, and fountain of Consolation to poor Sinners; And therefore Satan hath extremely bestirred himself against it by dangerous and Heretical opinions sown in the Minds of many, (Socinians on the one hand denying Christ's satisfaction, Papists on the other hand extending his Death to all, and destroying Christ's Intercession by setting up Saint-intercessors,) that by this Means he might eclipse the glory of Christ's Priesthood, and so dash the hopes and comforts of Poor Sinners. And were not this volume swelled too big already, I should here very much have enlarged myself against these intolerable errors. But I must; full sore against my will, forbear. Only let me a little more fully explain these two sweet Points ad Parts of Christ's Priesthood, viz. His Satisfaction, and His Intercession. Wherein I shall Positively assert the Truth against those Errors, by some brief Scripture grounds for the support and benefit of Christ's purchased People.
(I) Of Christ's Satisfaction. Here I shall show, 1. That Jesus Christ by his Obedience and Death hath made Satisfaction to God for his Peoples sins. 2. What are the parts of this his satisfaction. 3. What are the fruits or effects of his Satisfaction. 4. For whom Christ made such his Satisfaction.
First, That Jesus Christ by his Obedience and Death hath made a true, real, proper and full Satisfaction to God for his Peoples Sins. The word Satisfaction, I grant, is not Syllabically and literally expressed in the Scriptures, but the thing is expressed abundantly therein, and thats enough. As the words, Trinity, Sacrament, &c. are not expressly named; yet the things which we intend by them; are sufficiently set forth in Scripture. Now that Christ hath by his Obedience and Death made a True, real, proper and full Satisfaction to God for his Peoples Sins, is evident many ways. For,
•… . Christ is 〈 in non-Latin alphabet 〉 The Surety of the better Covenant, the New Covenant. Of the sense of which word formerly. A Surety confirms the Agreement, Promiseth to pay the debt, and actually doth pay it, if the principal fail. As Philem. verse. 18, 19. Thus Christ is not only Mediator and Testator, but also Surety of the New Covenant. God is as the Creditor, We as Debtors, Our sins the Debts, Christ the Surety, His obedience and death the Satisfaction, the New Covenant the Deed according to which Christ hath made voluntary Satisfaction to God. If Christ's Satisfaction be denied, his Suretyship is destroyed. Now that Christ suffered punishment and Death for us and our sins; not only for our Good, as one man may suffer for the good of another, as Paul, Col. 1. 24. and martyrs suffered for the Good of the Church, but also as our Surety substituted, and voluntarily substituting himself, in our room and stead, is evident many ways. As, I. By Christ's dying and suffering for us. The Scriptures often testify that Christ suffered and died for us, or words to that effect. — In due time Christ died for the ungodly.—when we were yet Sinners Christ died for us. — He that spared not his own son, but delivered him up for us all. — He gave himself a ransom for all, &c. — To give his life a Ransom for many. — I lay down my life for the sheep—no man taketh it from me, but I lay it down of myself. The Scripture abounds with like expressions: As, Mark 10. 45. John 11. 50. Heb. 2. 9. 2 Cor. 4. 14. & 5. 21. Gal. 3. 13. Christ hath once suffered,—the just for the unjust, being put to death in the flesh▪ 1 Pet. 3. 18, &c. Therefore if Christ hath suffered Death for us, he suffered as our Surety substituted in our stead: And not as Socinus falsely pretends, only for our Good, to confirm his Doctrine, and make way for his glory and Intercession, &c. For, 1. The Apostle Paul suffered for the Church in this sense, that is, for her good, Col. 1. 24. Who yet counts it an heinous thing to say, that any other then Christ was crucified for us. Is Christ divided? was Paul crucified 〈 in non-Latin alphabet 〉 for you? 2. Though the words 〈 in non-Latin alphabet 〉 for, and 〈 in non-Latin alphabet 〉 for, are sometimes used to denote, for any good or utility: Yet the word 〈 in non-Latin alphabet 〉 for, which Scripture often useth in this Matter, doth always signify a Substitution of one for another, in another's stead and place, a compensation. As — Not rendering ( 〈 in non-Latin alphabet 〉 ) evil for evil. —( 〈 in non-Latin alphabet 〉 ) An eye for an eye, tooth for a tooth. So Luke 11. 11. R •… . 12. 17. 1 Cor. 11. 15. Heb. 12. 16. Nor can there be given an instance in the New Testament of any other sense of this word. And thus its used in the present case; — That he might give his life a Ransom ( 〈 in non-Latin alphabet 〉 ) for Many, instead of Many. And so the Compound wor •… ( 〈 in non-Latin alphabet 〉 , A Ransom, ) used, 1 Tim. 2. 5. doth (as learned Gomarus hath well noted) properly signify, an equal price of Redemption; An answerable price, even as one scale Answers another exactly. 3. In some passages this substitution of Christ for us, and this Compensation, is manifestly noted.— Its expedient for us, that one man should die for the people ( 〈 in non-Latin alphabet 〉 ) and that the whole Nation perish not, John 11. 50, 51. So,— In due time Christ died for the ungodly. For scarcely for a righteous man will one die, Rom. 5 6, 7, 8. And,— If one died for all; then were all dead, 2 Cor. 4. 14 Here were no Consequence in this inference, unless that phrase One died for all do signify that he died in their room and stead as their substituted Surety. So, Christ hath once suffered, the just for the unjust, being put to death in the flesh, 1 Pet 3. 18. that is, Jesus Christ being in himself most just and innocent, suffered as Surety substituted for us unjust. The Scripture is much in such expressions. II. By Christ's Bearing our sins upon himself, Suffering and dying for our sins, Being made Sin and a Curse for us. By these and such like expressions, Christ's Surety ship, subrogation, substitution, Compensation, Satisfaction, &c. for us and for our sins is very significantly denoted in the Scriptures. 1. Christ bare our sins upon himself, viz. Our sins were imputed to him charged upon him, and he bare the punishment of them. As, — Who his own self bare our sins in his own body on the tree. — For he shall bare their iniquities. — The LORD hath laid (or, made to meet ) on him the iniquity of us all. He was oppressed and he was afflicted. That is, He bare our sins, by bearing the affliction of them. Our sins and their punishment were devolved and translated upon Christ. And this phrase of (bearing sin) in Scripture use, denotes frequently bearing the punishment of sin. Christ then bearing the punishment of our sins, stood as our Surety, in our stead, to satisfy for our debt. 2. To these also may be referred those phrases; He knew no sin, was made sin for us. — Christ hath redeemed us from the curse of the Law, being made a curse for us, &c. 3. Besides Christ is said to suffer and die for our sins, offenses, &c.—That Christ died ( 〈 in non-Latin alphabet 〉 ) for our sins according to the Scriptures, 1 Cor. 15. 3. giving himself ( 〈 in non-Latin alphabet 〉 ) for our sins, Gal. 1. 4.— But this man having offered one sacrifice ( 〈 in non-Latin alphabet 〉 ) for sins, Heb. 10. 12. See also Rom. 5. 6. 1 Cor 5. 21.— Because even Christ once suffered ( 〈 in non-Latin alphabet 〉 ) for sins, 1 Pet. 3. 18. Who was delivered ( 〈 in non-Latin alphabet 〉 ) for our offenses, Rom. 4. 25. In which passages, those Greek particles, 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 translated, For, being applied to Christ's sufferings, do note to us the Meritorious; deserving, procuring cause of those his sufferings, viz. our sins. Applied to other things they may sometimes denote the •… inal cause, but being applied to sufferings, they point out only the Meritorious cause. III. By God's delivering of Christ up to death for our sins, and that an ignominious, violent cursed, judicial Death, having the sense of God's wrath annexed. Death is so the Proper wages 〈◊〉 in, Rom. 6. 23 & 5. 12. That divine justice in •… licteth it not nor can 〈◊〉 it upon any; but either upon the Sinner, or the Sinners Surety. Death could not be inflicted upon Christ, as a Sinner; for he was absolutely without all sin: Therefore it was inflicted on him only as the Sinners Surety; making true, proper and real satisfaction for Sinners to offended Justice and the Law of God.
2. Christ is said often in Scripture▪ to redeem us, to buy us, or Purchase us with a price, to give himself a Ransom or Price of Redemption, &c. for us: Therefore as in all Redeeming, Purchasing, &c. So in this of Christ's there is given a price, a Compensation, a Satisfaction for that which is bought, purchased or Redeemed. The former is evident abundantly. As, the son of man came—to give his Soul ( 〈 in non-Latin alphabet 〉 ) a Ransom for many. The Greek word properly signifies, a price-of-Redemption-for-which-we-are-set-at-liberty. — There is one Mediator betwixt God and man, the man Christ Jesus, who gave himself ( 〈 in non-Latin alphabet 〉 ) An-equal-Ransom, (or, a fully-answerable-Ransom ) for all, &c. — In whom we have ( 〈 in non-Latin alphabet 〉 ) Redemption by his blood. Eternal Redemption, &c.—ye are bought with a price 〈 in non-Latin alphabet 〉 , 1 Cor. 6. 20. — Thou wast slain, ( 〈 in non-Latin alphabet 〉 ) and hast bought us to God by thy blood. That's the price. Christ ( 〈 in non-Latin alphabet 〉 ) hath-thoroughly-bought us, (or, bought •… -out ) from the curse of the Law, being made a curse for us. — Made under the Law, that ( 〈 in non-Latin alphabet 〉 ) he might buy out them that are under the Law. Now buying us, and Redeeming us with a Price, Even the price of Christ's invaluable blood, doth plainly import the substitution of Christ, and his Compensation or Satisfaction made for us by his Death, to God, Eph. 5. 2. Heb. 9. 14. Rev. 5. 9.
3. The sins of those that lived and died before Christ was revealed, were expiated, purged and pardoned only by the Death and blood of Jesus Christ. The Legal Sacrifices did expiate Typically as pertaining to the flesh: but only Christ and his blood typified by them did purge as pertaining to the Conscience. And for this cause he is the Mediator of the New Testament, that by means of death, for the Redemption of the transgressions that were under the first Testament, they which are called might receive the Promise of the Eternal inheritance. — whom God hath set forth to be a propitiation through faith in his blood, to declare his righteousness for Remission of sins that are past. Hence, this is one Reason why Christ is called. The Lamb slain from the foundation of the world: because the virtue of his Death profited and saved his elect, even from the foundation of the world. To this effect it was only once that Christ appeared in the end of the world to put away sin by the Sacrifice of himself, The virtue & merit of his Sacrifice extending itself backward to the foundation of the world: Other wise Christ should have suffered often from the foundation of the world, as the High-priest every year entered into the Holy place with the blood of others. Now if Christ's Death & blood did redeem them from their Transgressions that were under the first Covenant, his death could be no other then a Meritorious Moving cause of their Redemption, by way of Satisfaction for them. For Christ's death being then not distinctly understood by them of the Old Covenant, it could not possibly profit them as an example or Confirmation of Christ's Doctrine, but as a real Satisfaction only.
4. Christ is said to reconcile us unto God, and to be our Propitiation with God by his blood and death. — If when we were Enemies we were reconciled to God by the Death of his son: much more being reconciled, we shall be saved by his Life. — God was in Christ reconciling the world unto himself, &c. For he hath made him to be sin for us, &c. All things are of God, who hath reconciled us to himself by Jesus Christ, and hath given to us the Ministry of Reconciliation. — And that he might reconcile both ( viz. Jews and Gentiles) unto God in one body by the Cross, having slain the enmity thereby. — And ( having made peace through the blood of his Cross ) by him to reconcile all things unto himself, &c. In that to the Corinthians the Apostle hints to us a double Reconcilement, 1. The One virtual and Meritorious, by the Death of Christ, in our Redemption: When the Enmity betwixt God and us is by Christ's Satisfaction taken away, and we that were children of wrath are restored to favor. In which respect Christ is called, the Propitiation for our sins; and A propitiatory through faith in his blood. 2. The other Actual and efficacious, by the Spirit and Ministry of the Gospel, in our Conversion: When we who hated God before, do now actually love him, and set our hearts upon him. This later is the fruit of the former. But here we are chiefly to understand the former, even that Reconciliation of God and sinners by Christ's blood; So that in Christ God becomes propitiously favorable to them. Now in what way, or in what •… ence can Christ be said to reconcile us to God by his Death: but by Satisfying his offended Justice and violated Law?
5. Christ is Mediator betwixt God, and man, not only by Teaching as a Prophet, and by Ruling and efficacious applying the Means of Salvation as a King, but also by Sacrificing and interceding for us as a Priest. Christ Sacrificed himself for us as our great High-priest once for all here on earth to expiate our sins forever, which implies his Satisfaction made to God for our sins forever. And Christ intercedes for us in heaven, appearing there in the presence of God▪ and still representing before God his merit and Satisfaction. Otherwise if Christ by his Death had only confirmed his Doctrine, and not made Satisfaction for our sins, he had not died as our Priest, whose office it is to offer Sacrifice, and make Atonement thereby.
6. As there were many Expiatory Sacrifices, both Burnt offerings and Sin-offerings forementioned for purging away of Sin Typically under the Law: So Christ, the Truth of all those Types, the Substance of all those shadows, did truly and really expiate all his people's sins by the Sacrifice of himself, and therefore made satisfaction to God for them. Here note; 1. That the Sacrifices under the Law were in the Nature of them Expiatory Sacrifices, to purge away sin, and make Atonement for the Sinner, that his sin should not be imputed to him, nor the punishment thereof inflicted upon him. As, the Burnt-offerings; And he shall put his hand upon the head of the burnt-offering, and i •… shall be accepted for him to make atonement (or, expiate, or, purge away-sin-by-Covevering it, as the Hebr. 〈 in non-Latin alphabet 〉 le-cappar properly signifies) for him, Levite. 1. 4. The sin-offerings also were expiatory, with them the Priest made atonement for sin, and the sin was forgiven. See Levite. 16. 11, 24, 27, 33, 34. & 4. 20, 26, 31, 35. The Goat of the sin-offering made atonement for the Priest, and his House, and all the Congregation of Israel: after which, on the live-Goat, the scape-Goat Aaron laid both his hands, and confessed over him all the iniquities of the children of Israel, putting them upon the head of the Goat, and sent him away by the hand of a fit man into the wilderness, that he might bear upon him all their iniquities, into a Land not inhabited, Levite. 16. 15. to 23. And in a word, The blood of all the Sacrifices was Expiatory, and therefore it was not to be eaten; For the life of the flesh is in the blood, and I have given it to you upon the Altar, to make an Atonement for your souls; for it is the blood that maketh atonement for the soul. Thus the Typical Sacrifices were Expiatory. 2. That Christ and his Sacrifice of himself, the Truth of all these Types, was also truly Expiatory, and Satisfactory, much more. ( 1 ) Those Sacrifices were shadows of good things to come, but the body and truth of them all was Christ. Hence Christ is called, One offering, Heb. 10. 14. One Sacrifice for sins forever, Heb. 10. 12. The Lamb of God taking away the sins of the world, John. 1. 29. alluding to the daily Lamb for a burnt-offering, Exod, 29. 34. to 43. Christ our Pass-over sacrificed for us. 1 Cor. 5. 7. He is our scape-Goat, on whom God laid the iniquities of us all, that he might bear them away from us forever, Isaiah 53. 4, 5, 6. ( 2 ) And Christ the true Sacrifice of Sacrifices did much more sanctify to the purging of the conscience, then those Typical sacrifices sanctified to the purifying of the flesh. Christ being come an High-priest of good things to come, by a greater and more perfect Tabernacle, not made with hands, that is to say, not of this building: neither by the blood of Goats and Calves, but by his own blood he entered in once into the Holy-place, having obtained eternal redemption for us. For if the blood of Bulls, and of Goats, and the ashes of an heifer sprinkling the unclean, sanctifieth to the purifying of the flesh: 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 afterwards; — And almost all things are by the Law purged with blood; and without shedding of blood is no Remission. It was therefore necessary that the Patterns of things in the Heavens should be purified with these; but the Heavenly things themselves with better sacrifices then these. And again; — Every Priest standeth daily ministering and offering often-times the same sacrifices which can never take away sins: But this man, after he had offered one Sacrifice for sins forever, sat down on the right hand of God, from henceforth expecting till his enemies be made his footstool. These things declare Christ's satisfaction for, and expiation of, his people's sins by his own death and blood, by his true, real, proper and expiatory sacrifice of himself, beyond contradiction.
7. Finally; The perfection, fullness and completeness of Christ's Satisfaction for sin and Expiation of sin by his Obedience, Death and blood, (and not by a fiction in Law, or Divine acceptilation, as they diminutively phrase it,) is evident many ways; (it being still presupposed, that God gave a Law, Promised life upon perfect and perpetual personal obedience, but threatening death in case of failing, &c.) As,
(1) By the Extremity of Christ's Death and sufferings. His sufferings were various and grievous throughout his whole life: but especially towards his dissolution. As, 1. His agony in the Garden. ( 1 ) Sadning and wounding his soul most deeply even unto sore amazement, Math. 26. 37, 38. Mark 14. 33, 34. John 12. 26. ( 2 ) Making him pray more earnestly, with strong cries and tears, that that cup might pass from him, and this thrice over, Math. 26. 39, &c. Luke 22. 44. Heb. 5. 7. (3) Causing, in a cold night, a bloody sweat, in so great abundance, that it went through his apparel, and fell in great drops to the ground: wherewith he was so spent and weakened, that at present an Angel from heaven was seen to comfort him, and the next day he was not able to bear his Cross, Luk. 22. 43, 44. & 23. 26. 2. His Desertion upon the Cross by his heavenly father for a time. So that he cried out; My God, my God, why hast thou forsaken me? 3. His cursed and bitter Death itself upon the Cross, Phil. 2. 8. Gal. 3. 13. The wages of sin, Rom. 6. 23. Now why did God exact such sufferings, such an Agony, such a Desertion, such a bloody and cursed Death of his son Jesus Christ: if it had pleased him to acquiesce in any slight satisfaction for our sins? These sufferings of Christ were necessary to make full Satisfaction, because it is impossible that the blood of bulls and goats should take away sins, Heb. 10. 4, 5, &c. Which Argument concludes not, if Christ satisfied only imperfectly, and the father accepted of his imperfect as if it had been perfect Satisfaction.
(2) By Christ's Mediation and sufferings as our surety, to whom it properly belongs to pay and satisfy fully for the whole debt, Heb. 7. 22. Of which formerly.
(3) By the Expressions of Christ's Purchasing, Buying and Redeeming us, at a proper and plenary price, according to the exactness of Commutative justice and Arithmetical proportion. Of which before.
(4) By the infinite valor and boundless worth of his Obedience, blood and Death, being his that was God as well as man. The infinite Dignity of his Person infinitely dignified his Passion. So that his Sufferings for a time were equipollent to our deserved sufferings forever. Hence, blood is called; The precious blood of Christ: The blood of Jesus Christ his son: The blood of God. He is called; The bread that came down from Heaven. And it is said of him; The blood of Christ, who through the eternal spirit offered himself without spot to God.
(5) By the witness of the New Covenant itself, dedicated & established in this blood of Christ. Wherein God saith; — And their sins and iniquities will I Remember no more. Now, where remission of these is, there is no more offering for sin. For by one offering he hath perfected forever them that are sanctified, as the Holy Ghost by these words of the Covenant witnesseth.
(6) By the effects and fruits of Christ's Obedience, Sufferings and Death. As, His purging our sins by himself, and then sitting down on the right hand of the majesty on high. His obtaining eternal Redemption for us. His perfecting forever, by one Sacrifice, them that are Sanctified. His giving himself for us, that he might redeem us from all iniquity. The blood of Jesus Christ our Lord cleansing us from all sin. Reconciling us to God by his Death. His Condemning sin in the flesh, that the righteousness of the Law may be fulfilled in us, which walk not after the flesh, but after the Spirit. And Christ's death was so fully satisfactory and pleasing to God for us, that its said: Christ hath loved us, and hath given himself for us, an offering, and a sacrifice to God for a sweet smelling savor.
By all this its evident, that Jesus Christ by his obedience, sufferings, blood and death, hath properly, really, truly, perfectly, and plenarily satisfied God Justice and Law for the sins of all his people, and hath by that perfect sacrifice of himself expiated and purged them away forever.
Secondly. What are the branches, or chief parts of Christ's satisfaction. The parts of Christ's satisfaction are chiefly two, viz. I. His exact, perfect, and constant fulfilling of the law for us: for our Redemption, Justification, and salvation. This is called his active obedience. This is that, whereby▪ in part we are redeemed and justified, &c. — God sent his son, made of a woman, made under the law▪ (that is, under the obedience of the law▪ as well as under the penalty and curse thereof for our disobedience) to redeem them that were under the law▪ that we might receive the adoption of sons. — By the obedience of one shall many be made righteous. — Christ is the end of the law for righteousness to everyone that believeth. And Christ said▪ — Thus it becometh us to fulfill all righteousness▪ And▪ again; Think not that I am come to destroy the Law •… r▪ the Prophets: I am not come to destroy, but to fulfill▪ This therefore is one branch of his satisfaction. II. His undergoing or▪ voluntary suffering the punishment, penalty or curse of the Law, even unto death itself, the death upon the Cross, as our Surety, for our transgressions. As, Phil. 2. 8. Gal. 4. 4. 5. & 3. 13. 14 Isa. 53. 5, 6. Rom. 8. 3. 4. This is styled his Passive Obedience. Both were necessary for our Righteousness and Salvation: This against our iniquity and sin whereby we had broken God's Law already for time past; That, against our impotency and inability, whereby we are wholly insufficient to keep the Law for time to come. Now both Christ's Active and Passive Obedience, in order to Satisfaction, must be, Perfect, Meritorious, and For us. 1. Perfect. Not only in regard of Parts, but also of Degrees, Math. 3. 15. Heb. 10. 14. And this Perfection must needs be▪ and be acknowledged, in Christ. Partly, in regard of the sanctity of his Person, which was altogether holy, pure and spotless, without sin Heb. 7. 26. & 4. 15. Isa. 53. 9. John 8. 47. Heb. 9. 14, 15. 1 Pet. 3. 18, 22. Partly, in regard of the infinite dignity of his Person, 1 Cor. 2. 8. Luke 1. 31, 32, 33. Heb. 1. 2, 3. Heb. 9. 14. Zech. 12. 10, &c. Acts 20. 28. 2. Meritorious. Able to impetrate, obtain and deserve Redemption and Life for sinners. As, Heb. 9. 12, 14, 15. 1 Cor. 6. 20. 1 Pet. 1. 18, &c. 1 John 2. 1, 2. & 1. 7. 3. For us, and for his Elect people. That all his Obedience was performed, not for himself, but for us and in our stead, by Christ as our Surety, is plain in many Scriptures, Heb. 7. 22. His active Obedience, Gal. 4. 4, 5. Rom. 5. 19. 1 Cor. 1. 30. His Passive Obedience also, Isa. 53. 4, 5, 6, 7. John 1. 29. 1 Pet. 2. 24. Gal. 3. 13, 14. 2 Cor. 5. 21. Jesus Christ suffered and satisfied for us, who had no need at all to suffer for himself.
Thirdly, What are the Fruits or Effects of Christ's Death and Satisfaction. The Fruits and Effects of Christ Death and Satisfaction thereby, are Many and most Comfortable. As,
- 1. Sanction, Dedication and Establishment of the New Covenant and all the Promises thereof, Matth. 26. 28. Heb. 9. 15, 16.
- 2. Pacification, or Appeasing of God: Christ is our Peace, Eph. 2. 14. Our Propitiation▪ 1 John 2. 1, 2. Our Propitiatory, Rom. 3. 25.
- 3. Reconciliation to God▪ The Enmity being taken away and destroyed by the Cross of Christ▪ ( 1 ) More Generally, Col. 1. 20. ( 2 ) More Specially▪ Ephes. 2. 20. Rom. 5. 10. 2 Cor. 5. 18, 19, 20, 21.
- 4. Redemption, purchasing and buying of his Elect unto God and to himself, from all manner of thralldom and bondage whatsoever, Rev. 14. 4. 1 Cor. 6. 19, 20. Tit. 2. 14. More Particularly, Christ by his Death and Satisfaction hath Redeemed us, 1. From all our Sins, Original and Actual, Tit. 2. 14. Heb. 1. 3. 1 John 3. 8. 1 Pet. 1. 18. 2. From the wrath to come, 1 Thes. 1. 10. 3. From the curse of the Law, Gal. 3. 13, 14. 4. From the wages of Sin, Death, Heb. 2. 14, 15. 5. From Satan, and all our Spiritual enemies, Heb. 2. 14, 15. Luke 1. 74. 6. From this present evil world, Gal. 1. 4. 7. From the earth, and from among men, Rev. 14 3, 5.
- 5. Donation of the Spirit promised, the great comprehensive blessing of Abraham, Gal. 3. 13, 14.
- 6. Adoption unto God's own Family, Gal. 4. 4, 5, 6.
- 7. Remission of sins and Justification, Eph. 1. 7. Col. 1. 14. Rom. 5. 19. 2 Cor. 5. 20, 21. Rev. 1. 5. Rom. 5. 9. Heb. 10. 16, 17, 18.
- 8. Sanctification, 1 Cor. 6. 11. & 1. 30. Tit. 2. 14.
- 9. Free liberty of entrance by Faith now, and fruition hereafter, into the Holiest of all, heaven itself, by the blood of Jesus, by a new and living way, which he hath consecrated for us, through the veil, that is to say, his flesh, Heb. 10. 19, 20.
Fourthly, For whom Christ made this his Proper and Plenary Satisfaction by his Obedience and Death. In General it may thus be resolved; Jesus Christ did properly and fully satisfy for them, for whom he peculiarly, purposely, intentionally, and savingly died. In Particular, Jesus Christ did not by an universal Grace and favor suffer and die intentionally and savingly for all and singular, as well Reprobates that are damned, as the Elect that are saved: but by special grace and favor, Christ did peculiarly, intentionally, savingly die for the Elect of God, and in their stead, who shall be eternally saved. For the Scripture doth peculiarly limit and appropriate Christ's death to his Elect only; Declaring that Christ suffered, died, &c. for, His Church, His Sheep, His People, His Brethren, His Children, The People and children of God, and for those that are given to him of the Father. 1. For his Church; Christ is the head of the Church, and he is the Savior of the Body.—Christ loved the Church, and gave himself for it, &c. Take heed to yourselves, and to all the flock, over which the holy Ghost hath made you over-seers, to feed the Church of God, which he hath purchased with his own blood. Hence the Church confesseth to Christ; Thou art worthy to take the Book, and open the seals thereof: for thou wast slain, and hast redeemed us to God by thy blood, out of every kindred, and tongue, and people, and Nation. — Unto him that loved us, and washed us from our sins in his own blood▪ — Who gave himself for us, that he might redeem us from all iniquity, and purify unto himself a peculiar people, zealous of good works. 2. For his Sheep; As the Father knoweth me, even so know I the Father▪ and I lay down my life for the sheep.—I am the good Shepherd, the good Shepherd giveth his life for the Sheep. Hence Christ is styled; The great Shepherd of the sheep, through the blood of the Everlasting Covenant. But as for the goats, opposed to Christ's sheep, Christ will shed and divide them from his sheep, fully and finally at last day; setting his sheep▪ at his right hand, the goats on the left, judging these to eternal Punnishment, but th •… se to life eternal, Mat. 25. 32. to the end. 3. For his People; — Thou shalt call his name Jesus; for he shall save his people from their sins. 4. For his Brethren; For both he that sanctifieth, and they who are sanctified, are all of one: for which cause he is not ashamed to call them Brethren, &c. Wherefore▪ in all things it behooved him to be made like unto his Brethren, that he might be a merciful and faithful high priest, in things pertaining to God, to make reconciliation for the sins of the people. 5. For his children, Sons and Seed; — Behold I, and the children which God hath given me. For as much then as children are partakers of flesh and blood, he also himself likewise took part of the same, that through death he might destroy him that had the power of death, that is the Devil, &c. — That he by the grace of God should taste death for every man, ( viz. for every sort of men, Gentiles as well as Jews: which after is limited to Sons, Brethren and Children of Christ, ver. 10, 11, 12, 13, 14.) For it became him, for whom are all things, and by whom are all things, in bringing many sons unto glory, to make the Captain of their salvation perfect through sufferings. — When thou shalt make his soul an offering for sin, he shall see his seed. These spiritual children and seed of Christ, are Christ's all, and Christ's many, which shall be justified: As the Natural children and Seed of the first Adam▪ are his All, his many that are condemned Rom. 5. 15. to the end. And that's the true intent of that parallel, betwitxt the two Adams. 6. For the people and children of God; — And this spake he not of himself; but being High priest that year, he prophesied, that Jesus should die for that Nation: and not for that Nation only, but that also he should gather together in one, the children of God that were scattered abroad. 7. Finally, For those that are given to Christ by the Father; As thou hast given him power over all flesh, that he should give eternal life to as many as thou hast given him. And Christ gives eternal life to them, by dying for them, and applying his death to them by Faith here, & full fruition hereafter, John. 6. 50, 51, 53, 54. & 17. 24. And Christ would not die for all, or give eternal life to all: for he would not pray for all. I pray for them, I pray not for the world, but for them which thou hast given me, for they are thine. Thus the Scripture declares for whom Christ peculiarly, intentionally and savingly died▪ and for whom he satisfied God's Justice and Law by dying. And though Christ's death in some expressions of Scripture seem to be extended to all, to every man, to the world, to the whole world, &c. Yet in all such places, those large and universal expressions are restrained, limited and appropriated to the Elect in some or other of those forementioned Notions: as the intentive and intelligent Reader may observe, if the context be heedfully considered.
If any learned Reader desire to see further into the state of this Question; And what further Arguments may be drawn from Scripture for Asserting of this Truth, And how the contrary Arguments from pretended Scriptures may be refelled, and the Scriptures cleared: I must for brevity sake, refer him to others, who have learnedly and judiciously handled this Question at large; because I may not now expatiate, nor is it my intent (further then needs must) to be Polemical in this Treatise.
But thus far, of Christ's Satisfaction: the first Part of his Priesthood.
(II) Of CHRIST's Intercession. This is the second Part of Christ's Priest-hood. Touching the Intercession of Christ, Consider; 1. That Christ is our Intercessor. 2. The Nature of his Intercession. 3. The difference of it from his Satisfaction, and from his Spirits Intercession. In the fruits and benefits of it in reference to his People.
1. That Jesus Christ is our Intercessor, interceding with God for his People: is evident two ways, viz. 1. By the Title of Advocate given to him. And if any man sin, we have an Advocate ( 〈 in non-Latin alphabet 〉 ) with the Father, Jesus Christ the righteous: And he is the Propitiation for our sins. Christ's Person is righteous: His Priestly office is, To be our Propitiation, by way of Satisfaction; And our Advocate, by way of Intercession. 〈 in non-Latin alphabet 〉 Advocate, signifies also a Comforter, and so its translated when ascribed to the Holy Ghost. But learned men are of opinion, that it most properly and primarily signifies, an Advocate. Advocates, in Common acceptation, were friends of guilty persons called in to entreat for them: and differed from the Patron or Orator that managed their Cause, as Beza noteth. More strictly it imports an Officer at Law, An Advocate, Attorney, &c. That appears and answers in Court for a man that is there accused, and pleads his cause. Thus Jesus Christ is our Advocate by Office, appointed of God, to appear for us, Answer for us, plead and intercede for us: when the Justice or Law of God shall object anything against us for our sins; or when Satan, who is 〈 in non-Latin alphabet 〉 , properly) our Court-adversary, 1 Pet. 5. 8. with Math. 5. 25. The old accuser of the brethren, Rev. 12. 10. 2. By the Acts of intercession ascribed to him. He prayed on earth for them that did believe, or should believe, John 17. 9, 20. He now appears in the presence of God for us, Heb. 9. 24. He ever lives to make Intercession for us, Heb. 7. 25. He is at the right hand of God, who also maketh intercession for us, Rom. 8. 34. The greek word 〈 in non-Latin alphabet 〉 , maketh intercession, prorerly signifies one that attains the mark intended by darts or other weapons cast, &c. And thence metaphorically it denotes, To impetrate, to obtain what we desire, &c. Thus Christ attains exactly, impetrates and obtains fully, for us from the father, whatsoever he desires.
2. The Nature of Christ's Intercession, Consists in Christ's gracious will, fervently, immovably and continually desiring, that, for the plenary Merit and Satisfaction of his Obedience and Death; the Persons and Spiritual Sacrifices of all and everyone of his elect members might be forever acceptable with the Father, whereunto the Father fully and continually assents. Here note, 1. The Execution. And 2. The Perfections of Christ's Intercession. I. The Execution of Christ's Intecession. Christ Executes his Priestly Intercession, 1. Inchoatively, on Earth, in his State of Humiliation, by Prayers for all and singular his elect people, with strong cries and Tears: and in such Posture or gesture, lifting up his eyes, Kneeling down, Prostrating himself or falling to the ground, &c. as was suitable to his Humiliation, John 17. 9, 20. Luk 22. 31 32. Heb. 5. 7. John 17. 2, &c. Luke 2 •… . 41, &c. Math. 26. 39, &c. Mark 14. 35. John 11. 42. Mat. 3. 17 & 17. 5. & 26. 53. 2. Perfectively and Consummatively in Heaven▪ in his State of highest exaltation. And this he doth, (1) By his appearing or presenting of his Person God man, as our Mediator and Suerty, in the presence of God for us, Heb. 9. 24 with Heb. 8. 6. & 7. 22. As Judah both Mediated, and engaged as Suerty for Benjamin. Or, As Paul Mediated, and became Surety for Onesimus. Christ Appears as a public officer in our stead: As the High-priest of old did appear in the Holiest of all with the Names of the twelve Tribes of Israel upon his breast, and upon his two shoulders, for a Memorial, before the Lord, that Israel might never be forgotten, Exod. 28. 9, 10, 11, 12, 17, to 22. To which the Church alludes; Set me as a seal upon thine heart, As a seal upon thine Arm. That, denoting Christ's Love: This, the Manifestation of his Love. Jesus Christ still appears before God, for an Everlasting Memorial of his Elect: that they may never be forgotten any of them before God. (2) By his presenting his Obedience and Death, together with the infinite Satisfaction and Merit thereof, before his Father in Heaven, desiring continually that for the same all his elect in their Persons and Sacrifices may be fully and eternally accepted of God, 1. John 2. 1, 2. Rom. 8 34. Heb. 7. 25. This was notably Tipifyed in the Action of the High-priest of old, He killed the sin-offerings, and then brought the blood of them within the veil into the holiest of all, and sprinkled it upon the Mercy-Seat, and before the Mercy Seat. This was one continued action of the High Priest: his Act was not complete, till the blood was represented within the veil, before the Mercy-Seat. Thus Christ first shed his blood, and offered himself by dying: and then entered as our Intercessor within the veil, into heaven itself, there to present his blood before God, to sprinkle it as it were on and before the Mercy-Seat, and to present his satisfaction and merit perpetually there for us. Otherwise, if Christ were still on earth, he should not be a Priest (that is, not a complete Priest) seeing that there are Priests that offer gifts according to the Law, that is, till Christ, by consummating his sacrifice, in presenting it before the Mercy-Seat in heaven, did abrogate the Levitical Priests. The inchoation of Christ's Priest-hood did not abolish the Levitical Priest-hood on earth, but the consummation thereof in heaven by his Intercession did. Now Christ in his Appearing, Presenting his Satisfaction and merit, and Interceding for us in Heaven, doth not fall down, kneel, prostrate himself or pray to his Father as he did on earth; for such acts are inconsistent with the Majesty of his Glory and Exaltation: but all this must be understood to be performed suitably to his present and most excellent glory. II. The Perfections and Excellencies of Christ's Intercession are many and matchless. For, 1. It is grounded and bottomed upon his satisfaction and meritorious Propitiation, which was, by reason of the dignity of his Person God-man, of Infinite value. He first pacified God for us: then Intercedes with him on our behalf. 2 Hence, It is not Charitative, as our Intercessions are for others when we pray for mercies of free grace for them, which nor we nor they can any way deserve; But Authoritative, when Christ so intercedes for blessings for his members, as that he hath merited them, and hath also a joint right and Authority of bestowing them. 3. Hence, It is universally Prevalent with God. The Father infinitely accepts him and delights in him: and hears him always in all his Suits. This Master of requests is never denied. His one Intercession, the voice of his blood of sprinkling, is more prevailing and effectual, then the Prayers and Intercessions of all the Saints in the world. Whilst Christ appears and intercedes, no Accusations of God's justice, Law, our Sins, or Satan's malice shall be heard against his members: The voice of his blood silenceth all. 4. It is Glorious: viz. his Intercession now in Heaven for it is at God's right hand. 5. It is General and universal: for all and singular his elect that are, or shall be his members. 6. It is fully Salvifical to all that come unto God by him. 7. It is Perpetual and eternal. He ever liveth to make Intercession for us. Oh! no intercession, is like Christ's intercession. When we know not what to pray for as we ought, Rom. 8. 26, 27. Christ intercedes, and speeds for us. Our Names are always upon the heart and shoulders of this our great High-priest before God.
3. The Difference of Christ's Intercession from his Satisfaction, and from his Spirits Intercession is observable.
Christ's Intercession and Satisfaction are joint acts of Christ's Priesthood, that may not be severed; yet must be distinguished. For, 1. His Satisfaction, was properly Expiatory by his death and sufferings▪ His Intercession, is especially presentatory, presenting himself and his Merits for us in Heaven. 2. His Satisfaction, was chiefly accomplished on Earth, in his Humiliation, when he suffered without the gate; No sin, nor punishment for sin, can come within the Holy-place. His Intercession is chiefly accomplished and completed in Heaven, in his exaltation, at God's right hand. 3. His Satisfaction, was by offering himself up for a Sacrifice. His Intercession is by Commemoration of that Sacrifice. 4. His Satisfaction, was by suffering. His Intercession is now without Suffering. 5. His Satisfaction was made but once by once dying, though the virtue of his Death be everlasting. His Intercession is continual and uncessant for evermore. 6. His Satisfaction, obtained our Redemption, Reconciliation, &c. His Intercession tends specially to apply those Benefits obtained to us.
Christ and the Spirit, are both of them called our ( 〈 in non-Latin alphabet 〉 ) Advocate. Compare 1 John 2. 1. with John 14. 16, 17, 26. & 16. 7. And both of them are said to make Intercession for us. Compare Rom. 8. 34. Heb. 7. 25. with Rom. 8. 26, 27. But theres a great deal of difference betwixt their Intercession. For, 1. Christ intercedes without us, with the Father. But the Spirit intercedes within us, to the Father. 2. Christ intercedes for us, as our High-priest and advocate by office, by Presentation of his Death, Satisfaction and merit, and undertaking our Cause with the Father against all contrary charge, or accusation of any adversary whatsoever. But the spirit intercedes, not as our High Priest, but as an Assistant to us by his Energy and operation▪ who by Christ are made Kings and Priests to God to offer up spiritual Sacrifices acceptable to God by him. The Spirit instructs, counsels, inspires, acts, moves, suggests, assists us: and so makes intercession for us, by enabling us to intercede for ourselves, and plead our own cause with God in Christ. 3. Christ intercedes for us, by the voice of his own blood speaking better things then the blood of Abel, by the Merit whereof he covers our Infirmities and iniquities. But the Spirit intercedes for us, by raising up in our hearts groans unutterable, by his virtue and efficacy helping our infirmities.
4. The Fruits, effects or benefits of Christ's Intercession are manifold and very precious. As is evident by these particularly, viz.
(1) Hereby, All the infirmities, sins and iniquities, which the People of God, the Elect Members of Christ may possibly fall into, are remedied, and the full Pardon of them assured. If any man sin, we have an Advocate with the Father Jesus Christ the righteous: and he is the Propitiation for our sins: and not for ours only, but also for the Sins of the whole world.
(2) Hereby, The Persons, Performances, and all the upright spiritual Sacrifices of God's people, are presented to God as acceptable, and remain as a sweet memorial in his presence continually through Jesus Christ, Exod. 28. 9, 10, 11, 12, 17. to 22. Heb. 7. 24. Rev. 8. 3. 1 Pet. 2. 4, 5. notwithstanding all their frailties.
(3) Hereby, All God's elect in Christ are sweetly secured against all the Oppositions, Temptations, Charges, Accusations, &c. that any spiritual Enemies whatsoever, World, Flesh or Satan can possibly-lay against them. I pray not that thou shouldst take them out of the world, but that shouldst keep them from the evil. They may, ye must be tempted: but shall be delivered from the mischief of the Temptation. Christ would not intercede for Peter, that he might not be sifted, but that his faith might not fail. Who shall lay anything to the charge of God's elect? It is God that justifieth: who is he that condemneth? It is Christ that died, yea rather that is risen again, who is even at the right hand of God, who also maketh intercession for us.
(4) Hereby, God's people become more Plentifully Partakers of the Holy-Ghost the Comforter to lead them into all truth, and dwell in them forever. — If I go not away the Comforter will not come unto you, but if I depart I will send him unto you. — I will pray the Father, and he shall give you another Comforter, (or, Advocate) that he may abide with you forever, Even the Spirit of Truth, &c. Christ our Advocate, will intercede for the spirit another Advocate: that so we may have an Advocate in Earth, as well as an Advocate in Heaven; An Advocate within us, as well as an Advocate above us with the father. Oh, where this Comforter comes and dwells, there a Confluence of all Grace, Truth, Peace, Consolation, joy and spiritual blessings comes and dwells also. The Comforter brings all fruits and effects of the Spirit with him.
(5) Hereby, We have great encouragement, to hold fast our profession, against all our Infirmities within, and Temptations without. For our Great High Priest is in heaven, who was in all points tempted as we are, yet without sin, and therefore he hath a feeling of our infirmities.
(6) Hereby, The faithful have sweet and free access to the throne of Grace for all manner of Blessings in time of need. — Let us therefore come boldly unto the throne of Grace, that we may obtain mercy, and find Grace to help in time of need. We have a friend in the high Court of Heaven, the Great Master of requests, that will succeed and speed our Petitions. Whatsoever ye shall ask in my name; that will I do, that the father may be glorified in the son. If ye shall ask anything in my name, I will do it. Ask, and have: Oh what an encouragement unto Prayer! Christ offers up much incense with the Prayers of all Saints. If the incense of Christ's intercession be offered up with our Prayers, they must needs be most fragrant, acceptable and prevalent.
(7) Hereby, The faithful are assured of that sweetest oneness, Union and Communion with the Father and Jesus Christ This is that one only thing on earth which Christ begs for the faithful in his solemn Prayer, John 17. 21, 22, 23. They that gain this, gain all spiritual blessings with it, and in it.
(8) Hereby, The Saints obtain Perseverance and stability in Grace, and inseperableness from the Love of God in Christ Jesus our Lord against all adversaries and possible oppositions, Luke 22. 32. Rom. 8. 34, 35, 36, 37, 38, 39. It is Christ—Who is even at the right hand of God, who also maketh Intercession for us, who shall separate us from the love of Christ? &c.
(9) Hereby, All the faithful that come unto God by Christ are assured of eternal salvation. Wherefore he is able to save to the utmost (Gr. to all-end ) all that come unto God by him, seeing he ever liveth to make intercession for them. He intercedes eternally: therefore they shall be saved eternally.
(10) Finally, Hereby, Christ takes care that all his Elect may live with him im heaven, to behold his glory beatifically for their glory. Father I will that they also whom thou hast given me, may be with me where I am, that they may behold my glory which thou hast given me. What a Ravishing, Beatifical, Transforming, Inneffable vision will that be! The Lord Jesus (said Augustine upon these words) lifts up his unto great Hopes, then which there cannot be greater.—Hear, Believe, Hope, Desire what he saith; Father I will, &c.
Thus, of Christ's Priestly office.
III. Christ's Kingly Office, is that branch of his Mediatorship, whereby Jesus Christ our Mediator, God-man, Anointed with the Holy-Ghost and with Power, and most highly exalted at God's right hand, to be head over all things to the Church, doth powerfully Call, Govern, Defend, and Reward all that are given him for subjects by the Father; Sufficiently Restraining, and at last utterly Conquering all his and their enemies: For his Peoples exceeding benefit and his own eternal glory.
For unfolding of this Regal Office of Christ more particularly, I shall very briefly show. 1. That Jesus Christ our Mediator is King. 2. The Nature of his Kingdom. 3. His Regalities appertaining to him as King. 4. His Actual administration or execution of his Kingly Office. 5. The Benefits of his Kingship. 6. The Continuance of this Royal Office.
1. That Jesus Christ our Mediator is King: is evident divers ways. As; 1. By the Prophecies that went of him: which are true and must needs have their due Accomplishment in him. As, That the Scepter of Judah should terminate in him, Gen. 49. 10. That he should be God's King in Zion, &c. Psal. 2. throughout, with Acts 4. 25, 26, 27, 28. That he should be full of glory and majesty, &c. Psal. 45. throughout. That he should succeed David and sit upon his Throne, Psal. 132. 11, 12. with Luke 1. 31, 32, 33. Acts 2. 30. See also Isa. 11. 1, 2, 3, &c. Hos. 3. 5. Ezek. 34. 23, 24. & 37. 24, 25. That he should be a Prince of Peace, having the Government upon his shoulder, of the increase of whose Government and Peace there shall be no end, upon the Throne of David, and upon his Kingdom, to order it, and to establish it, with judgment and with justice, from henceforth and forever, Isa. 9. 6, 7. That he should be the Messiah, the Prince, Dan. 9. 25. who should break in pieces all other Kingdoms, but of his Kingdom there shall be no end, Dan. 2. 44. & 7. 14, 27. 2. By the Types and shadows prefiguring Christ as King. As, of Melchizedek, first King of Righteousness, then King of Peace: A singular type of Christ our King, who first Justifies and then Pacifies. Of David, and Solomon: Both, Royal Types of Jesus Christ the true DAVID, and Solomon; as I have already manifested in many particulars. 3. By the many Regal and Princely Titles attributed to Christ in holy Scripture. Which I have in this Chapter already mentioned. 4. By Christ's own acknowledgemant before Pilate, that he was a King, that his Kingdom was not of this world, and that for this end he was born, and for this cause he came into the world, to bear witness to the truth; viz. Especially to the truth touching his Kingly office. For which cause especially he was condemned and put to death, having this Title written upon his Cross in Latin, Greek and Hebrew, Jesus of Nazareth the King of the Jews. The truth of whose spiritual King-ship the Convertthief had revealed unto him upon the Cross, whereupon he prayed; Lord remember me when thou comest into thy Kingdom.
2. The Nature of Christ's Kingdom. It is not A carnal, earthly, temporal Kingdom, but a Spiritual, Heavenly and Eternal Kingdom My Kingdom is not of this world,—but now is my Kingdom not from Hence. He shall reign over the house of Jacob (that is, the Church) forever, and of his Kingdom there shall be no end
The Kingdom of the Son of God, is twofold. Essential, and Personal. I. Essential, Which belongs to him in regard of his Divine Essence and Nature, as well as to the Father and Holy-Ghost. God, which is Father, Son and Holy-Ghost, Creator of the whole world, is absolutely Lord and King of the whole world. This Essential or Natural Kingdom belongs, as to the Father and Holy-Ghost, so to the Son, as God the Creator. But of this Essential Kingdom I am not now to speak. II. Personal, which by the Fathers voluntary Dispensation, doth properly and peculiarly belong to the Person of Jesus Christ, God-man, as our Mediator. This his Personal Kingdom is hereupon by some styled, His Mediatory Kingdom; because it properly appertains to him, and is administered by him as Mediator. By others his Oeconomical, or Dispensatory Kingdom: because it is Delegated, Committed and Dispensed to him as Mediator from the Father. This Personal and Mediatory Kingdom of Christ God man, dispensed to him from the Father, is again twofold. General, and Special. 1. General and Universal over all the world for his Churches good, and his own glory. Jesus Christ God-man, as our Mediator is constituted and ordained of God, Head, Lord, King and Judge over all creatures in Heaven and Earth, to the Church. — According to the working of his mighty power which he wrought in Christ when he raised him from the dead, And set him at his own right hand in the heavenly places, far above all principality and power, and might, and dominion, and every name that is named, not only in this world, but also in that which is to come: And hath put all things under his feet, and gave him to be the HEAD OVER ALL THINGS to the Church, which is his Body, the fullness of him that filleth all in all. To the like effect are these ensuing Testimonies, and such like, Mat. 28. 18. John 5. 22. & 17. 2. Phil. 2. 9, 10. 11. Acts 2. 36. & 17. 31. Rev. 1. 8. & 2. 23. 1 Pet. 3. 22. And therefore all Persons, Kingdoms, Creatures, and Revolutions of affairs, times and seasons in the whole world are ordered and over-powered by our Mediator Jesus Christ. Nothing comes to pass in the world, but what he wills: and all one way or other shall at last be turned about in a sweet subserviency and co-operation, to his people's good. The Parts of this Universal Kingdom of Christ are two. viz. ( 1 ) The Government of it, ruling over all creatures with supreme and greatest power, Psal. 110. 1, 2, 3. Mat. 28. 18. 1 Pet. 3. 22. ( 2 ) The bringing of all Creatures, according to God's appointment, into a certain and plenary Subjection at last to himself, and puting all things under his feet. Psal. 110. 1. Heb. 1. 6. Phil. 2. 9, 10, 11. 1 Cor. 15. 27. and although all things are not as yet in act and perfectly put under him, Heb. 2. 8. yet in Right and Inchoatively all things are put in Subjection under his feet, Heb. 2. 8. Ephes. 1. 22. 1 Cor. 15. 27. And this subjection of all things to him shall at last be universally completed. The Manner how these things are done and shall be done, is divers, according to his two distinct Natures, viz. According to his Divine Nature, By manifestation and approbation of that power which the son of God, made man, hath by his own right forever over all Creatures as their omnipotent Creator. For, as he in a sort emptied himself of the glory of his Kingdom for the time of his Humiliation; not by any Privation of his Dominion; but by veiling of it under mean flesh and in a servile afflicted Form, Phil. 2. 7. So contrariwise he is said to have received a Kingdom, after the Glorification of his flesh; Not by accession of New power, which he formerly wanted, but by a famous Revelation and Confirmation of his ancient Kingdom which he always had; whereby he, though clothed with flesh, may be by all acknowledged, to be LORD, Psal. 110. 1, 2. Phil. 2. 9, 10, 11. And According to his Human, By having all finite Power, far above and over all creatures attributed to him, Math. 28. 18. Eph. 1. 21. And this is the Nature of his Personal Mediatory-Kingdom, which is General and Universal. 2. Special and Particular Oevr his Church and People Peculiarly. This Special Mediatory kingdom of Christ, is that his suprem and glorious power and authority for Calling, Governing, Defending, and Saving, or Rewarding his Church gathered out of all Nations, Luke 19. 12, 15. Psal. 2. 8. Math. 28. 18, 19, 20. Eph. 1. 22, 23. And this is done, ( 1 ) Partly, In this present world, Math. 28. 19, 20. Act. 1. 8. & 13. 47. & 26. 17, 18. ( 2 ) Partly, At the end of this world, Math. 25. 31. to the end. 1 Thes. 4. 14. to the end. 1 Cor. 15. 24. to the end. Rev. 20. 11. to the end. Luke 19. 27. Eph. 5. 27. (3) Partly, In the world to come, Math. 25 46. & 5. 8. 1 John 3. 2. And this is the Nature of Christ's Personal Mediatory Kingdom, which is special or particular. Now from all this its evident, who are the Subjects of this King; viz. More Generally, All the Creatures in the world. More specially and peculiarly, The Church and people of God.
3. The Regalities appertaining to Jesus Christ as King, are many and very Majestical. As, 1. His Unction. 2. His Inauguration. 3. His Throne. 4. His Crown. 5. His Scepter. 6. His Laws. 7. His Prerogatives.
(1) His Unction. Kings in former times were Anointed with the Holy oil, before their actual investiture and Coronation: as David was Anointed, long before he was Crowned. This unction did import, their Qualification for, and Designation to the Royal office, 1 Sam. 16. 12, 13. Thus Christ was anointed with the oil of Gladness above his fellows: viz. With the Holy-ghost and with power; and God gave not the spirit to him by measure, as to others of his members. Christ had all fullness dwelling in him, for his mediatory offices: Extensively, all kinds of fullness; Intensively, All degrees of fullness. And all for us, See Col. 1. 19. John. 1. 14, 16. By this Unction he was fitted for his Kingship.
(2.) His Inauguration. Christ was designed to be King, by God's Decree, Psal. 2. 6, 7, 8. He was fore-promised, and fore-typified to be King, in the Old Testament, as hath been shown; He was proclaimed to be Lord & King before and at his Birth, Luk. 1. 31, 32, 33. Mat. 2. 2, 11. Luk. 2. 10, 11. He was acknowledged to be King at his Death, John. 18. 33. to 38. & 19. 12. to 23. Luk. 23. 42, 43. But his Solemn Investiture, Installment or Inauguration was when he Ascended into heaven and Sate down on the right hand of God. Who is gone into Heaven, and is on the right hand of God, Angels, and authorities, and powers being made subject unto him. — He hath set him on his own right hand in the heavenly places, far above all Principality, and Power, and Might, and Dominion, and every name that is named, not only in this world, but also in that which is to come: & hath put all things under his feet, and gave him to be the Head over all things to the Church. He is set down at the right hand of the throne of God. — He is set on the right hand of the throne of the Majesty in the Heavens. This is Christ's advancement far above Angels. For, To which of the Angels said he at any time, sit on my right hand, until I make thine enemies thy footstool? This phrase of Sitting at God's right hand the Apostle expounds of Reigning there; For he must reign, till he hath put all enemies under his feet. Jesus Christ is said; To be at the right hand of God, Rom. 8. 34. 1 Pet. 3. 22. To stand at the right hand of God, Act. 7. 56. Most usually to sit at the right hand of God, &c. Psal. 110. 1. Heb. 1. 13. Mark 16. 19. Luk. 22. 69. Heb. 1. 3. & 8. 1. & 12. 2. All which are Metaphorical expressions, borrowed from men. Mans right-hand, is the hand of Honor, 1 Kings 2. 19. The Hand of Might and power, as Psal. 26. 10. & 144. 8, 11. The Hand of skil and cunning, Psal. 137. 5. Answerably, The Right hand ascribed to God, denotes His Majesty, Glory, Honor, Authority, Power, Strength, Aid, Assistance, Counsel, Fidelity, &c. As is evident by many phrases in Scripture. To stand at the right hand, implies in Scripture phrase; ( 1 ) To oppose, resist, withstand or hinder the acts or endeavors of any one, as Zech. 3. 1. Psal. 109. 6. ( 2 ) To aid, assist, protect, defend against Enemies, Evils or Dangers, As Psal. 16. 8. & 109. 31. (3) To have the next place and degree of honor to them at whose right hand they stand, Psal. 45. 9. Thus Christ standing at God's right hand, Is next to God in honor, majesty and power; Protects and Defends his Church against all evils; Opposeth and withstands all their adversaries. To sit at the right hand, imports special Honor, Dignity, Majesty, Rule, Power, Authority, love and favor, manifestified, or conferred upon them that are so set, 1 King. 2. 19. Math. 10. 21, 23. Thus, Christ sitting at God's right hand, denotes the supreme exaltation of Jesus Christ God-man, after his death and sufferings, far above all created beings; to be immediate & next unto God in majesty, glory, honor, power, authority, &c. Over all things, for his Church, 1 Pet. 3. 22. Eph. 1. 20, 21, 22, 23. Heb. 2. 7, 8, 9. Phil. 2. 8, 9, 10, 11. I say▪ The Supreme Exaltation of Jesus Christ God man: For, though properly the God-head of Christ be not capable of any intrinsical and essential exaltation or Humiliation, as His Man-hood was: yet the Majesty, glory, &c. Of his God head, veiled and shadowed a while under his Man-hood in his Humiliation, by Manifestation is magnified at God's right hand. And so in some sense Christ's whole person may be said to be exalted, Act. 2. 33, 36. Eph. 1. 20, &c. Phil. 2. 9, 10, 11. Act. 5. 31. & 10. 42. Heb. 2. 7, 8. More Particularly, Christ's Sitting down on the right hand of God, doth imply these things, viz. 1. The Fathers Supreamest, Highest and Compleatest Manifestation of his infinite love, favor, delight, and acquiescence to, and in Jesus Christ God-man our Mediator, for his sufferings and Death for his elect. Upon this account God testified his love to him often: but most completely and gloriously in setting him at his right hand, next to himself for evermore, Eph. 1. 20, 21, 22, 23. Phil. 3. 8, 9, 10, 11. with John 10. 17. 2. The matchless and incomparable replenishing of Christ's Human Nature to the uttermost Capacity with all fullness of the spirit in Knowledge, Wisdom, Grace, Life, Power, Authority, &c. beyond all creatures, for the plenary, powerful and most effectual administration of his Mediatorship. The spirit was not given to him by measure, John. 3. 34. As to Steven and other Saints, said to be full of the Holy-ghost; viz. according to their Measure, as a bottle or glass is full of water, or as a star, or torch is full of light: but beyond measure. Not infinitely: but Comparatively, in regard of all creatures. Christ being full extensively with all kinds, Intensively with all degrees of fullness: as the Sun is full of light, or as a fountain, or the ocean is full of water. For his fullness is to be diffused and communicated to his church: He is full, that he might fill all things, Eph. 1. 22. & 4. 10. John. 1. 14, 16. 3. Christ's Preeminence and Prerogative, not only as God-man, but also as Man; above all creatures in Heaven and Earth, Men or Angels. In him the Human Nature is advanced next to God himself, Eph. 1. 19, 20, 21. He is the beginning, the first born from the dead, that in all things he might have the Preeminence. 4. Not only Christ's Dignity above, but his Power and supreme Authority as God-man over all things in the world for the good of his Church: having all things ( de jure, & inchoative ) of right, and by inchoation, put under him. And he hath put all things under his feet, and gave him to be the Head over all things to the Church. Here he is also called; The Head of all Principallity and Power, Col. 2. 10. 5. Christ's glorious Head-ship more peculiarly over the Church. Christ is Head over all things to the Church, More Generally: but he is Head only of the Church peculiarly; To animate, guide, direct, inform, actuate, and replenish the Church with all saving influences. And he is the Head of the body, the Church, — Christ is the Head of the Church, and he is the savior of the body. And as supreme and sole Head of the Church he hath all power and authority in heaven and earth given to him as Mediator, for her Constitution, Conservation and Salvation, Mat. 28. 18, 19, 20. 6. The due of Divine Adoration and worship from all men and Angels. The father hath committed all judgment to the Son: That all men should honor the son, even as they honor the Father. — And let all the Angels of God worship him. The Scriptures frequently ascribe divine worship to him, and require it to be performed, See Phil. 2. 9, 10, 11. Psal. 2. 12. John. 14. 1. Isai. 45. 23. Rom. 14. 11. Act. 7. 59, 60. The Apostles in the Salutations of their Epistles desire Grace and peace from God the Father and our Lord Jesus Christ, 2 John. 3. Rev. 1. 4, 5. Rom. 1. 7. 1 Cor. 1. 3. 2 Cor. 1. 2. Gal. 1. 3. Eph. 1. 2. 2 Tim. 1. 1. And in like sort in their valedictions of their Epistles, they beg for the Grace of our Lord Jesus Christ, unto the Churches, 1 Cor. 15. 23. Gal. 6. 18. 2 Cor. 13. 13. Phil. 4. 23. 1 Thes. 5. 28. 2 Thes. 3. 18. Philem. 25. 2 Tim. 4. 22. 7. Finally, Christ's sitting down at God's right hand, implies Christ's admission, installment or inauguration into all divine, royal, celestial fullness of Glory and blessedness, fixedly, settledly and eternally to enjoy the same, without all eclipse or shadow of the least cessation, interruption, diminution, or Alteration, John. 17. 5. Acts 13. 34. Revel. 1. 18.
(3) His Throne. A Throne is a Majestical seat of Royalty, peculiar to Kings and Princes when they would appear in all their Glory and Majesty. Christ hath his Throne: As God, the same throne with his Father; As God-man, the Next Throne unto his Father, which he sat down upon after he Overcame all his and our Enemies. To him that Overcomes will I grant to sit with me on my Throne: even as I also overcame, and am set down with my father in his Throne. The further sense of these words I have laid down elsewhere. Now this Throne of Christ is in the Highest Heavens, according to his Humanity. He is set on the right hand of the Throne of the Majesty in the Heavens. There Christ is, Eph. 1. 20. Heb. 1. 3. Col. 3. 1. There Christ intercedes for us, Heb. 9. 24. & 8. 4. There he must be received, until the times of Restitution of all things, Act. 3. 21. Thence at last we expect him, and he shall be revealed, Phil. 3. 20, 21. 2 Thes. 1. 9. 10. Christ according to his Humanity, is only in heaven: according to his God-head he is everywhere, and so with his Ministers and Churches to the worlds end, Mat. 28. 20. Now this Throne of Christ is Glorious, and everlasting: Thy Throne O God is forever and ever.
(4) His Crown. Kings have Crowns of Gold put upon their heads: Eminent Ensigns of Royalty. So Jesus Christ, after his Cross, came to his Crown: and that not a fading Crown of coruptible Gold, &c. but an unfading Crown of incorruptible Glory. — But we see Jesus, who was made a little lower then the Angels, for the suffering of Death, Crowned with Glory and Honor. His Crown of Thorns on earth, could not keep him from his Crown of Glory in Heaven. And his members, that are contented here to be crowned with Christ's Thorns, shall hereafter be Crowned with Christ's Glory.
(5) His Scepter. Kings have Scepters to •… way; Signal Rods of Royal Majesty, Rule, and Dominion: Scepters of Gold. Jesus Christ also hath his Scepter; Thy throne O God is forever and ever, a Scepter of Righteousness (Gr. Rightness, or Straitness ) is the Scepter of thy Kingdom. Now Christ hath a double Scepter ascribed to him in Scripture. 1. The one, as it were a Scepter of Gold, wherewith he Rules and Governs his Subjects, Psal. 45. 6. Heb. 1. 8 The LORD shall send the Rod of thy strength ont of Zion: Rule thou, &c. Psal. 110. 2. This Rod of his strength out of Zion, is Christ's Ruling Rod, or Seepter. Now there were two things sent out of Zion (as is by some well observed,) viz. ( 1 ) The word or Gospel of the Lord; The Law shall proceed out of Zion, and the word of the LORD from Jerusalem, Mic. 4. 2. ( 2 ) The spirit of the Lord, which was first sent unto Zion, upon the Apostles at Jerusalem, Act. 1. 4. & 2. 4 &c. And from thence was shed abroad upon all flesh, Act. 2. 17. Both these are the Power or strength of Christ. His word, a Gospel of Power, the power of God to Salvation. And his spirit, a spirit of Power, which is therefore called the finger and arm of the LORD, Luk. 11. 20. Math. 12. 28. Isa. 53. 1. Thus Christ's Rod, or Scepter of his Kingdom is his Word and Spirit. By these he powerfully Rules and Guides his Kingdom and all his Subjects. 3. The other Scepter is his rod of iron, wherewith he breaks and dasheth in pieces all his enemies, as a Potters vessel.
(6) His Laws. Kings rule according to certain known Laws: Tyrants rule arbitrarily, their will and pleasure is their Law. But Jesus Christ Rules by Laws, known Laws, Holy, Just and Good: the best Laws in the world. The whole Scriptures styled The word of Christ, is his great Pandect, or Statute-Book: An Excellent Abridgement whereof we have in the ten Commandments. Christ's Laws are Holy, without the least corruption or sinfulness; Righteous, without the least injustice or oppressiveness; Good, without the least incommodiousness; Perfect, without the least defectiveness; True, without the least error or deceivableness; Pure, without the least drossiness; Wise, without all shadow of foolishness &c. See how David extolls and admires them. And lest they should be, as men's Laws are, a mere weak, ineffectual dead letter without us, Christ puts his Laws into our minds, and writes them in our hearts, that they be most powerful and efficacious within us. Not only outward Rules of Duty, but also inward principles of ability.
(7) His Prerogatives. Kings have many Prerogatives Royal, and they insist much upon them, that they should not in the least be infringed or diminished. As, 1. Tributes and Customs, Rom. 13. 6, 7. So Christ hath a spiritual Tribute of worship due unto him, Psal. 96. 8. 2. Magazins for Military provisions for defense of his Kingdom. So Christ hath his Armory for our defense against our spiritual enemies, Armor of light, &c. The Panoply of God, Eph. 6. 11. to 19. Rom. 13. 12, 13, 14 •… Thes. 5. 8. 3. High ways, are called the Kings ways, wherein men go under the Kings Protection. So Christ hath his Royal ways of Faith, Repentance, New-obedience, called the Law of Christ, Gal. 6. 2. And the Royal Law of liberty, I am. 2. 8. They who walk herein are under Christ's Protection. 4. Ambassadors, 2 Chron. 32. 31. So Christ hath his Ambassadors, beseeching men in his stead to be reconciled unto God, 2 Cor. 5. 20, 21. 5. Goods of an uncertain Lord, concealed Lands, not challengeable by any particular owner, &c. belong unto Kings as supreme within their dominions. So those persons belong to Christ in the world, who belong not to Satan, Sin, or other Lord's. 6. The Laws and values of coin that shall be currant in their dominions. So it appertains to Christ only to coin and institute what Ordinances he will in the Church. 7. Power of judgment is in Kings, as fountains of human Equity to their inferior officers and subjects. So Christ hath all judgment committed to him from the Father, John 5. 22. To which may be referred the Power of Princes to reprieve and pardon Malefactors and condemned Persons. Herein Christ excels, He Remits sins, he Redeems from the curse of the Law, and delivers from Death, poor condemned sinners.
4. Christ's Execution or Actual Administration of his Kingly office. This hath a twofold consideration. viz. 1. According to his General Mediatory Kingdom over all things for his Church. 2. According to his special Mediatory Kingdom over his Church.
(1) His General Mediatory Kingdom over all things for his Church, Eph. 1. 22. Christ manageth and administereth, especially by these and like Royal Acts, viz 1. Sustentando. By sustaining and upholding all things by the word of his power, continuing the world, &c. till all his Elect be gathered and perfected. 2. Permittendo. By Permitting Satan and his Instruments, wicked men in the world, to hate, oppose, afflict and persecute most cruelly the Church and people of God, for wise ends, according to the counsel of his will, Rev. 2. 10. & 12. 2, 4, 17. & 13. 6, 7. & 19. 19. & 20. 7, 8, 9. 3. Coercendo. By restraining, limiting, chaining up, girding in, both Satan, wicked men, and all their malicious rage against the Church and Members of Christ, that they cannot do what they list, but what, and when, and how Christ will let them or suffer them, Rev. 2. 10. He lays hold of the Dragon, that old Serpent the Devil and Satan, and binds him a thousand years with a great chain: how much more doth he chain up devilish and wicked men. 4. Protegendo. By protecting, preserving and defending his Church and people from ruin and destruction by Satan and his instruments, Rev. 2. 10. Michael and his Angels fought against the Dragon and his Angels, who would have destroyed the Man-child, Christ mystical, as soon as he should have been born, in Primitive times: the child being caught up unto God. And the woman, the Church, persecuted by the Dragon, had wings given her to fly into the wilderness for her preservation, The earth helping her, and swallowing up the flood of persecution which the Dragon cast out after her. And in the corruptest times, Christ preserved a pure Virgin▪Company of sincere worshippers, viz▪ 144000. following the Lamb whithersoever he goes, having his Fathers name written in their fore-heads. 5. Ordinando. By Ordering, Disposing, Directing, and over-pouring all things in the world, yea their worst afflictions and persecutions, one way or other for the good of his Church, People, Gospel and Kingdom at last, Rom. 8. 28. 2 Cor. 4. 17. Phil. 1. 12, 13, 14. The Persecution about Steven, is made an occasion of spreading the Gospel and increasing the Church. Saul is powerfully made a Paul, Christ from heaven converting him miraculously from a Persecutor to be a Preacher, from a Destroyer to be a Builder of the Church, from a Wolf to be a Shepherd, &c. The Antichristian cruelties against Christ's pure worshippers, do but provide for them a First Resurrection, a thousand years before the rest of the dead revive, and a Reigning with Christ. Yea all things are so wheeled about by Christ, that they are made subservient to his people's happiness in this and the world to come. 6. Vindicando. By avenging his Church and people of all their enemies to the full at last, utterly destroying all opposite Kingdoms and Empires in the world, the great whore of Babylon, the Beast and false Prophet, the Dragon, Gog and Magog, Death and Hell, casting them into the Lake of fire. 7. Liberando. By full and final delivering, freeing and setting his Church and people at complete liberty from all evils and enemies forever.
(2) His Special Mediatory Kingdom over his Church and People, Christ Administreth and Executeth principally by these and such like Kingly Actions, viz. I. In this present world. 1. By Pouring forth his Spirit more plentifully and efficaciously upon all flesh, then ever formerly: for the Actual and effectual Application of all the Merits and benefits of Christ to his elect, John. 7. 38, 39. Act. 2. 2, 3, 4, 33. John. 16. 7. to 16. 2. By Giving gifts to men, viz. By Sending, Illuminating, Qualifying, and Conserviug A New Covenant Ministry to his Church both Extraordinary and Ordinary: Extraordinary, as Apostles, Prophets, Evangelists, for a time for the laying of the foundation of the New Testament Church; Ordinary, as Pastors and Teachers till the end of the world for the further Edification and Perfecting of the Church till Christ's second coming, Eph. 4. 8, 9, 10, 11, 12, 13. Mat. 28. 19, 20. Mark 16. 15. Acts 1. 2, 3, 8. To which may be referred▪ Elders, who are to assist in Church-Governing, 1 Tim. 5. 17. 1 Cor. 12. 28. And Deacons, who are to take care of the Churches pnblick goods, and Minister to the the necessities of the sick and poor members of the Church, called, Helps, Acts 6. 1. to 9. 1 Cor. 12. 28. Phil. 1. 1. 3. By Instituting his New-Covenant-Ordinances which are to be managed and administered by these his Officers. As, Preaching the Gospel to all Nations, for making them Disciples, Mark 16. 15. Mat. 28. 18, 19, 20. Dispensing of Baptism and the Lord's Supper, Mat. 28. 18, 19. Mark 16. 16. Mat. 26. 26. to 31. 1 Cor. 11. 23, &c. Public prayers for all sorts, 1 Tim. 2. 1, 2, 3. Acts 6. 4. Public Praises and singing of Psalms, &c. I am. 5. 13. Col. 3. 16. Heb. 13. 15. Eph. 5. 18, 19, 20. Censures, Mat. 18. 15. to 22. 1 Cor. 5. throughout. 2 Cor. 2. 6. to 12. Sanctification of the Lord's day, &c. the first day of the week, Mat. 28. 1, 2. to 7. Rev. 1. 10▪ Acts 20. 7. 1 Cor. 16. 1, 2. 4. By Gathering and Constituting his New Testament Church out of all Nations of the world, by the Ministry of the Word and Sacraments, Mat. 28. 18, 19. Mark 16. 15. Acts 26. 17, 18. Acts 2. 38 39, 40, 41. 5. By Building up, Confirming and Perfecting of the Church gathered, and of the Saints called, and all his Ordinances and Officers till they all come to be one complete man in Christ, to the measure of the stature of the fullness of Christ, Eph. 4. 10, 11, 12, 13. Acts 14. 22. II. At the end of this world. 1. By Descending most gloriously from heaven with a shout, with the voice of the Arch-angel and Trumpet of God, In his own, and his Fathers glory, with all his Holy Angels attending him. 2. By Raising the dead, and changing of the living, in a moment, in the twinkling of an eye, at the sound of the last Trumpet. 3. By catching up all the Elect to meet the Lord in the air, 1 Thes. 4. 16, 17, 18. 4. By gathering together all Nations, raised and changed, before Christ, by his Angels, from all the four winds: and setting them before his Tribunal, the sheep on his right hand, the goats on his lest. 5. By pronouncing his last and final Sentence of salvation upon the sheep, and damnation upon the goats for evermore. 6. By Purifying the whole Creation, Heaven and Earth with fire: that there may be a New Heaven and New Earth wherein dwells righteousness. Behold I make all things New; said he, that sat upon the Throne. III. In the world to come; 1. By distributing everlasting Rewards to all according to their works, Rom. 2. 6. to 17. Jude ver. 6. Takeing his Elect unto himself, that they may be ever with the Lord, to behold his glory, and enjoy him fully and immediately face to face, as their supreme happiness to all eternity. But casting all Reprobates from his presence, into the Lake of Fire and Brimstone, which is the second death, there to be punished and tormented forever and ever. 2. By Reigning immediately, as Godman, Head and King of his Elect, in and over his Church triumphant in glory forever and ever, they also reigning with him forever and ever, Luke 1. 32, 33. Heb. 7. 1, 21, 25. Mat. 25. 34, 46. Rev. 22. 5. Rom. 8. 17. 2 Tim. 2. 12. For, Although Jesus Christ shall give up his Mediatory Kingdom to the Father at last when he shall have put down all Rule, and all Authority, and Power, 1 Cor. 15. 24. to 29. yet this is to be understood, only in regard of the Accidents or Manner of his Mediatory Kingdoms Administration; he shall not Rule them anymore by his Word Preached, Sacraments dispensed, Donation of his Spirit, &c as he doth now, 1 Cor. 13. 8. But in regard of the Substance and Essence of his Kingdom, that shall still-remain; He shall be head and King of his Church forever and ever, even then when God shall be All in all, Heb. 1. 8, 9.
5. The Benefits of Christ's Kingdom, are many and excellent. But these are in effect laid down in what hath been already spoken, especially touching his Actual execution or Administration of his Kingdom There see.
6. The Continuance of Christ's Royal office. Christ's Essential or Natural Kingdom which belongs to him as God equally with Father and Holy-Ghost, is absolutely eternal, without beginning or end. Christ's Mediatory Kingdom, for the Essence and Substance of it, shall never end, but continue forever and ever; otherwise the Church should be deprived at last of her Head, and Christ should cease to be Mediator, &c. which things cannot stand with the Churches eternal happiness. But, For the Manner of his Royal Government, and Administration of his Kingly office, so it shall cease; He shall Rule his Church no more, after the last judgment, by his Word, Sacraments, Censures, and such Ordinances as he Rules her now by; but more immediately, gloriously, triumphantly, ineffably.
By all this that hath been said, The Nature of Christ's Prophecy, Triest-hood and King-ship, wherein he actually exerciseth his Mediatorship is in some measure represented.
SECTION III.
WHat are those two States of Christ's Humiliation and Exaltation, wherein he, As Prophet, Priest and King, thus executes his Mediation betwixt God and Man. This will best be discovered, by unfolding the Several steps or Degrees of Christ's Humiliation and Exaltation severally.
I. Christ's state of Humiliation, was that his exceeding abased Condition, wherein, for his Elect, He for a time Emptied himself of his glory, taking upon him the form of a servant, Phil. 2. 6, 7, 8. Which he did especially in his Conception, Birth, Life, Death, Burial, and Continuance in the state of the Dead under the dominion of Death for three days.
1. In his Conception, Christ deeply Humbled himself. Forasmuch as, 1. Being the eternal son of God, he Assumed the true Human Nature Perfectly, into Personal union with his Divine Nature in fullness of time. Oh what Self-abasure! The maker of all things, was made man, made of a woman, &c. God was manifest in the flesh, and so veiled in that manifestation. 2. He was conceived by a virgin, of David's Race, but of a very low, mean, poor and despicable condition for the outward man.
2. In his Birth Christ deeply abased himself. For, 1. He that from Eternity to Eternity was the living God, was in fullness of time born of a woman. He that gives life and breath to all his living and breathing Creatures, took life and breath of a woman. 2. His birth was attended with many abasing Circumstances. As, He was born, Not at his Mothers Home, but in her absence from home: Luke 2. 4, 5, 6. Not in a Palace, but in a Common Inn: Not in the Guest-chamber, but in the very Stable, there being no room for such poor Guests as they in the Inn, Luke 2. 6, 7. he thats clothed with bright glory and majesty, is wrapped in swaddling clothes: He that laid the foundations of heaven and earth, is laid in a manger, Luk. 2. 6, 7. Oh, how extremely was he debased below the ordinary sort of men! Oh, how highly is human nature advanced, even above the Angels! Oh why should sinful dust and ashes, disdain or be ashamed of mean birth and parentage, when the undefiled Savior of sinners, became thus mean in his conception and nativity!
3. In his life, Christ greatly humbled himself. For, 1. He was made under the law, to fulfill it, and he did exactly fulfill it, though himself was the law-giver. 2. He was exposed to the violent, and subtle temptations of Satan, who holds Satan in his chains of darkness to the judgment of the great day. 3. He was exercised with much course entertainment, and many vile indignities of the world. What hatred, opposition, contempt, reproach, contradiction of sinners, conspiracies, treacheries, and persecutions did he undergo? John. 15. 18. Mat. 13. 55. Mark 6. 3. Psal. 22. 6. Heb. 12. 2, 3. Mark 3. 21. Math. 12. 10, 24. & 22. 15. & 26. 14, 15, 16. 4. He had much experimental sense of human infirmities, and afflictions; both common to human nature, as hunger, thirst, weakness, faintness, &c. and Peculiar to his own low estate wherein he had debased himself. Yea his whole life, as it were from his manger to his cross, was a continued passion. Oh! why should sinners think they should live without afflictions in the world: when Jesus Christ, God's only Son, without sin, could not pass through the world, without many sorrows?
4. In his death, Christ yet humbled himself more deeply. For, 1. He was villainously betrayed by one of his twelve Apostles, Judas. 2. He was sadly deserted by all his disciples, when he was apprehended. 3. He was thrice most shamefully denied by Peter, who a little before professed he would die rather then he would deny him. 4. He was most odiously abused by false witnesses, by spitting in his face, blindfolding, mocking, buffeting, &c. 5. He was most causelessly, and unjustly condemned by Pilate. 6. He was disgracefully handled after he was condemned, by the barbarous soldiers. 7. He was ignominiously crucified, between two notorious thieves, and in that filthy stinking place, without the gate of the city, called Golgotha; to fix the deeper infamy upon him. 8. As before his condemnation in the garden of Gethsemane he was in so deep an Agony, that he was sorrowful to the death, and sweat great drops of blood falling down to the ground: so whilst he was hanging on the cross, the wrath of God was so heavy upon him for our sins, that he cried out, My God my God, why hast thou forsaken me? 9. Whilest he hanged upon the cross he was reviled, reproached and mocked most blasphemously by the by-standers, yea by the very thieves that were crucified with him. 10. He yielded up his life an offering for our sins, by enduring a painful, shameful, cruel, and cursed death upon the cross; being made a curse, to redeem us from the curse. Thus, the light of the world, was extinguished; the health of the world, was wounded; the life of the world, was put to death and murdered; and the Savior of the world, who knew no sin, was made sin, for sinners.
5. In his burial, Christ was yet further abased. 1. In that, he who hath the keys of hell and death, of grave and death, was laid dead in the grave: He who should see no corruption, was buried in the pit of corruption, as the grave is styled, Isa. 38. 17. 2. In that, He was buried meanly and obscurely without funeral, pomp or solemnity. Not by his own kindred, but by two strangers, yet disciples of Christ, Joseph of Arimathea, and Nicodemus. Not with Heralds, Escutcheons, Hear •… e, or Coffin: but in a winding sheet of linen with spices, as the Jews manner is to bury. Not in any burying-place of his Ancestors: but in the new sepulcher of Joseph of Arimathea which he had in his garden, near the place of his execution. As he had not where to lay his head, while he was alive, so had he not where to lay his body, when he was dead; although he was Lord of all, and Heir of all things. Oh, why should sinners stand so much upon pompous funerals, when Jesus Christ the sinners Savior was so obscurely interred!
6. In his continuance in the state of the dead, and under the Dominion of death for three days currant. Christ was also yet further abased. For, 1. So long Christ remained as a bondman and prisoner of death for our sins, as if he himself had been a sinner: so long the power, pains, or cords of death did hold him fast. 2. So long he was a companion of the dead, in the land of darkness and forgetfulness. 3. So long, Satan, sin, death, and the world, seemed to have gotten the victory of him, and to have insulted over him. This now was his last, and lowest degree of abasement, which some think is expressed in the Apostles Creed, by those words, He descended into hell: which, being so understood, do set forth very clearly, and orderly, the series and degree of Christ's humiliation, beyond any other interpretatino given thereof.
II. Christ's state of exaltation, is that his highly exalted condition after his abasement, wherein he hath obtained a name above every name, in heaven, earth, and under the earth; being set at God's right hand, in a heavenly place, far above all principality, and power, and might, and dominion, and every name that is named, not only in this world, but also in that which is to come: God having put all things under his feet, and given him to be the head over all things to the Church. This his exaltation more parculiarly consists, in his Reviving, Resurrection from the dead, Ascension into heaven, sitting down at God's right hand, and his coming again to judge the world at the last day.
1. In his Reviving, Christ was exalted very much. For, 1. He was restored from death to life; never to die more, but to be alive for evermore. 2. He revived, and quickened himself by the spirit, viz. by the power of his own God-head: before He should see corruption. 3. He so quickened himself, as really to unite his soul to his own numerical body that was crucified and buried, retaining all the essential properties thereof, yet the mortality, and all other infirmities thereof being utterly removed forever, Luk. 29 39. John. 20. 27. Rom. 6. 9. Act. 13. 34. Rev. 1. 18. Christ that quickened his own dead body, can easily quicken our dead souls and bodeis.
2. In his Resurrection from the dead, Christ was exalted more. For, I. Christ rose from the dead the third day, by the Power of his own God-head, never more to return to the pit of corruption. II. Christ by Rising thus from the dead, mightily and convincingly declared himself, 1. To be the son of God, Rom. 1. 4. 2. To have satisfied divine Justice to the uttermost, for the sins of all his Elect, Rom. 8. 34. 3. To have purged away their sins forever, by his death and blood, once offered, Heb. 10. 10. to 15. 4. To have conquered death and grave fully, and him that had the power of Death, the Devil, Acts 2. 24. Heb. 2. 14, 15. and much more, to have defeated the malicious Jews that sealed and watched his Sepulcher, Mat. 27. 62. to the end. & 28. 1, 2, 3, &c. 5. To be Lord of quick and dead, Rom. 14. 8, 9. III. Christ rose from the dead, not in a Private▪ but in a Public Capacity; As a second Adam, As the first fruits of them that slept, 1 Cor. 15. 20, 21, 22, 23, 45. to 50. As the Head of the Church, Eph. 1. 20, 22, 23. Col. 1. 18. And therefore every way for our benefit, viz. 1. For our Spiritual Quickening by Grace and Sanctification, who were naturally dead in Trespasses and sins, Eph. 2. 1, 5, 6. Col. 2. 12. 2. For our Justification, Rom. 4. 25. 3. For the effecting and assuring us of our corporal Resurrection at last, 1 Cor. 15. 12. to 24. 4. For Consolatory demonstration to us of Christ's full and final subduing of all his and our enemies, 1 Cor. 15. 20. to 29. Eph. 1. 20, 21, 22, 23. 5. For Certioration or assuring of us, that Christ shall be judge of quick and dead, Acts 17. 30, 31. IV. Christ Risen from the dead, 1. Did manifest himself for forty days to his Disciples, and to many witnesses, evidencing by many infallible proofs that he was alive after his Passion. As, (1) To Mary Magdalene, at the Sepulcher, out of whom he had cast seven Devils, Mark 16. 9, 10, 11. John 20. 14. to 19. (2) To two of the Disciples (whereof Simon was one) as they went into the Country the same day towards Emmaus, Mark 16. 12, 13. Luk. 24. 13. to 36. 1 Cor. 15. 5. (3) To the eleven the same day at even, Thomas not being with them, John 20. 19. to 26. Mark 16. 14, &c. (4) After that he was seen of above five hundred Brethren at once, 1 Cor. 15. 6. (5) After that to James, 1 Cor. 15. 7. (6) Then of all the Apostles, 1 Cor. 15. 7. Thomas being with them, John 20. 26. to 30. (7) After these things to the Disciples at the Sea of Tiberius, John 21. 1. to 25. (8) To his Apostles immediately before his Ascension, showing them his hands and feet, bidding them to handle him, and eating with them a piece of a broiled fish, and of an Hoyey-comb, &c. Luke 24. 36. to the end. Acts 1. 2. to 12. (9) To the Apostle Paul last of all, 1 Cor. 15. 8. 2. Did give Commandments to the Apostles, speaking of the things pertaining to the Kingdom of God, Acts 1. 2, 3. 3. Opened the Scriptures, and their understandings, Luke 24. 44. to 49. 4. Gave them▪ Commission to preach the Gospel, and dispence the Sacraments to all Nations, annexing many Encouraging Promises, Mark 16. 14. to 19. 5. Directed them to tarry at Jerusalem till the Promised spirit was shed forth upon them, Luke 24. 49. Acts 1. 4. to 9. 6. Lift up his hands and blessed them, and as he blessed them, he was taken up into heaven, Luke 24. 50, 51, 52. Acts 1. 9, 10, 11. Thus he was exceedingly exalted by his Resurrection from the Dead.
3. In his Ascending visibly up on high into Heaven, yea far above all Heavens, forty days after his Resurrection: Christ was yet further exalted. For, I. Christ Ascended into Heaven in a Public capacity, for us, as our Head and Fore-runner, and great High Priest entering within the veil, Heb. 6. 19, 20. II. Christ Ascending, did triumphantly lead Captivity Captive; as it were chained all his and our conquered enemies to his triumphant Chariot, Eph. 4. 8. Psal. 68. 18. III. Christ Ascended into heaven for high and excellent ends. As, 1. That he might be both Lord and Christ, Acts 2. 34, 35, 36. 2. To receive gifts for men, and to give them, Eph. 4. 8, 11, &c. 3. To prepare a place in heaven for us, John 14. 3. 4. To allure and draw up our hearts and earnest affections after him into heaven, Col. 3. 1, 2. Phil. 3. 20. 5. To fill all things, Eph. 4. 8. 6. To sit down at God's right hand, enthroned in highest Majesty and Glory, Heb. 1. 3. & 8. 1.
4. In his Session at God's right-hand, Christ was most gloriously exalted. But of this formerly.
5. Finally, In his coming at last to judge the whole world, Christ shall be most visibly and openly exalted before Men and Angels. But of this also heretofore.
These are the two states of Christ, his Humiliation, and Exaltation, wherein he most mysteriously executes his Prophetical, Priestly, and Kingly Mediation for his Church.
APHORISM IV. Of Christ's Establishment of his New Covenant, and Application of it to God's Elect.
THat JESUS CHRIST, by virtue of this his Prophetical, Priestly and Kingly Mediation, Surety-ship and Testator-ship, hath established his NEW COVENANT forever; And is continually bringing all those whom the Father hath given him into this New Covenant with God, To Partake all the Mercies, and Perform all the Duties thereof. In this Aphorism are two things especially considerable, viz. 1. Christ's Establishment of his New Covenant. 2. Christ's bringing of persons into this Covenant with himself. That, is his Dedication of it, to make it of force in itself: This, is his Application of it, to make it of force and efficacy unto us. Without that, there had been no New Covenant: Without this, we have no benefit by the New Covenant.
I. JESUS CHRIST, as Mediator, Surety and Testator, hath established his New Covenant forever.
1. As Mediator. By virtue of his Mediation Christ hath stablished the New Covenant divers ways, viz. 1. By his Prophecy, Revealing it, and founding it upon better Promises then those of the Old Covenant. — He is Mediator of a better Covenant, which was established upon better Promises. 2. By his Priest hood; ( 1 ) Dedicating, and by solemn sanction confirming it at first by Sacrifice and blood; by the best blood that ever was shed, even his own most precious blood, the blood of God: and by the best Sacrifice that ever was offered up to God, even the Sacrifice of himself, by the Eternal Spirit. The Old Covenant was Dedicated with blood and sacrifices, but alas those were but shadows: no blood is like Christ's blood, no Sacrifice like Christ's Sacrifice, whereby he dedicated his New Covenant forever. This is the blood of the Everlasting Covenant. The virtue of this blood shall last ever: and so the vigor of this New Covenant shall last ever. Christ can never die more: nor shall the New Covenant in his blood ever die, for the substance of it: nor shall any other Covenant succeed it, for the Administration of it, so long as the world shall continue. ( 2 ) Ratifying it ever since his Ascension into heaven, by his Continual Appearing there in the presence of God for us, representing the Merits of his Obecience and blood, so making continual Intercession for us: that all the New Covenant Benefits may be eternally ours. 3. By his Kingship and supreme authority over all in Heaven and Earth; Authoritatively Annexing ( 1 ) Federal Tokens to this his New Covenant: Baptism, and The Lord's Supper. ( 2 ) Authoratively requiring the Publication of this New Covenant to all Nations. (3) And powerfully bestowing the great blessing of the New Covenant, the Holy-Ghost and his Influences, both upon his Ministers and on other Believers, Acts 2. 1, 2, &c. & 10. 44, &c. As a pregnant Seal both of the New Covenants Authority and Efficacy.
2. As Surety. By virtue of his Surety-ship, Christ hath established his New Covenant. — And in as much as not without an Oath, he was made Priest, (for those Priests were made without an Oath: but this with an Oath, by him that said unto him, The Lord sware and will not Repent, Thou art a Priest forever after the Order of Melchizedek) By so much was Jesus made a Surety of a better Covenant. Hence, 1. Christ is Priest after the Order of Melchizedek forever. 2. Christ is made Priest by God's Oath which cannot be changed, of which God will not repent. 3. Therefore the New Covenant, wherein he exerciseth this his Melchizedeckian and unchangeable Priest-hood, is a Better Covenant, then the Old (The word 〈 in non-Latin alphabet 〉 , should be here translated, Covenant, rather then Testament, because properly a Surety hath no place in Testaments. ) 4. And of this Better New Covenant Christ is so Priest and Mediator, that he is Surety, to confirm establish and make good the Covenant. The term 〈 in non-Latin alphabet 〉 , Surety, I have already explained in this Chapter. Jesus Christ, as Surety establisheth this New Covenant especially three ways, viz. 1. Solvendo. By paying our debt, enduring a cursed death upon the Cross under the wrath of God for our sins, against God's Law, and in our stead, as hath been manifested. Christ hath redeemed us from the curse, being made a curse for us. When the Surety hath discharged the debt, the Principal is set at liberty from it, it can in justice be exacted no more of him: Christ having satisfied for our sins, God requires no more satisfaction from us, if we will accept and apply Christ's satisfaction to ourselves. 2. Servando. By keeping and fulfilling God's Law and Covenant of works most exactly for us, who in ourselves are utterly unable to keep it. By whose Obedience, as well as by his Satisfaction, we are made Righteous, Rom. 5. 9, 19. 3. Spondendo. By Promising and undertaking for us, as our Sponsor and Fidejussor, that we shall in uprightness keep the Law of God. Now, Jesus Christ having as our Surety fully satisfied God's Justice for our breach of the Law, fulfilled the Law perfectly for us who could not keep the Law, and enabled us by his Spirit and Grace to keep it in uprightness, the Law and Justice of God have now nothing against us, that may hinder our acceptance with God in Christ, according to this New Covenant. So Christ, as our Surety stablisheth this New Covenant, for us, and to us.
3. As Testator. By virtue of his Testator-ship Christ establisheth also this New Covenant, as his last will and Testament by his Death. Whilest a Testator lives, he hath power and liberty of altering his Testament as oft as he pleaseth: Hence no man's Testament is of force while the Testator liveth, but after he is dead; then none may add thereto, or take thence from, or alter therein. Thus Christ is Testator: His New Covenant is his New Testament, confirmed by his Death, beyond all Revocation, Addition, Detraction, or Alteration forever. It can no more be disanulled, then Christ can be brought down again from the right hand of God to die a second time.
Thus Christ as Mediator, Surety and Testator hath established his New Covenant.
II. Jesus Christ our Mediator, Sutety and Testator, having established his New Covenant forever, especially by his blood of the everlasting Covenant; In the next place he proceeds to Apply this New Covenant, and to bring men into this Covenant with God in Christ, by Uocation or Calling them thereinto. Here Consider, 1. That Christ brings men into this New Covenant, and applies it to them, by Vocation, or Calling them. 2. Wherein the Nature of his Vocation consists.
1. That Jesus Christ's our Mediator, Surety and Testator, brings men into this New Covenant with God, by calling them; is evident. I. By Scripture-Testimony. For, 1. Peters hearers are exhorted to repent and be Baptized (Baptism being the New Covenant Token) because the Promise ( viz. The famous Promise made to Abraham, Isaac and Jacob of blessing all Nations in their Seed, Christ) belonged not only to the Jews and their Seed; but also to all the Gentiles afar off, who should be called by God, and to their Seed: But the Gentiles must be first called, and then partake the Promise, — Repent and be baptized—For the Promise is unto you, and to your children, and to all that are afar off, even as many as the Lord our God shall Call. So, though the New Covenant be extended to all Nations, yet they must be brought into it, and have it actually applied to them by Calling. 2. Paul tells the Hebrews, that Christ by his Death redeemed not only us under the New, but the Fathers also under the Old Testament, from transgression: but the benefit of this Redemption, and the Covenant, are applied unto the called only. And for this cause he is the Mediator of the New Covenant, that by means of Death, for the redemption of the transgressions which were under the first Testament, they which are called might receive the Promise of eternal inheritance. II. By Christ's Mission of, and Commission to his Apostles, for Preaching the Gospel and New Covenant Doctrine to all Nations in the world, that they might be brought into this New Covenant, upon embracing whereof they were to be marked with Baptism the first New Covenant-Token, Matth. 28. 18, 19, 20. Mark 16. 15, 16, &c. Acts 26. 17, 18. which the Apostles did execute accordingly, beginning at Jerusalem, Luke 24 46, 47. Acts 2. 14. to 37, 41, &c. & 10. 34. to the end. & 13. 46, &c. III. By the constant order of Christ's proceedings, in making people partakers of his New Covenant-Blessings, which is; First, By making them Partakers of Christ, the fountain of all those blessings, by Union to him, 1 Pet 2. 3, 4, 5, 9, 10. Eph. 4. 12. God is faithful, by whom ye are called into the fellowship of his son Jesus Christ our Lord, 1 Cor. 1. 9. Hence, they are said to be in Christ, Phil. 3. 9. 1 John 3. 24. 2 Cor. 5. 17. 1 Thes. 1. 1. & 2 Thes. 1. 1. yea we are called, Christ, 1 Cor. 12. 12. the union betwixt him and us is so close and intimate, Eph. 5. 30. Secondly, By making them in Christ partakers of all the Covenanted Benefits and Blessings of Christ: as all Communion, So this with Christ, is founded upon, and results from Union. — Who hath blessed us with all spiritual blessings in heavenly things in Christ. — All things are yours, whether Paul, or Apollo, or Cephas, or the world, or life, or death, or things present, or things to come, All are yours, and ye are Christ's. And usually the Covenant-blessings of Christ, are said to be ours, in reference to our union to Christ, or being in Christ. As, Redemption, Eph. 1. 7, 8, 9. Reconciliation, 2 Cor. 5. 19. Adoption, John 1. 11, 12. Justification, Phil. 3. 9. Sanctification, 1 Cor. 1. 2. Inheritance, Acts 26. 18. Eph. 1. 11. All things, Rom. 8. 32, &c. Thus all our Communion with Christ in his Redemption, Reconciliation, Son-ship, Righteousness, &c. flows from our Union to Christ: and our Union to Christ is effected by our Vocation or Calling to him, 1 Cor. 1. 9. Now, when by Calling we are United to Christ, and by Union to Christ have Communion with him in all his New Covenant Benefits promised, By this Calling we are actually brought into this New Covenant with God, and enstated therein.
2. Wherein the Nature of this Vocation or Calling consists, by which Jesus Christ brings men into his New Covenant with God, to partake the Benefits, and Perform the Duties thereof. Thus I shall open it very briefly: by Considering, The Author, Instrumental Means, Matter, Terms, Form, and End thereof. I. The Author or Efficient Cause of Calling, is God, Father, Son and Holy-ghost, viz. The Father by the Son, Through the Holy-Ghost. — According to the Power of God, who hath saved us, and called us with an Holy Calling. God is faithful, by whom ye were called unto the fellowship of his son Jesus Christ our Lord. See also, 1 Cor. 1. 26, 27, 28. 2 Thes 2. 13, 14. Rom. 8. 28, 30. — But the God of all Grace who hath called us into his eternal glory by Christ Jesus, — Renewing of the Holy-Ghost. God calls, 1. According to his eternal Decree and Purpose, and not otherwise, 2 Tim. 1. 9. Rom. 8. 28, 30. 2. Therefore, of his own mere Grace, whom, when, whereby, and how he pleaseth: not according to any works or worth in man, 2 Tim. 1. 9. Rom. 9. 15, 16, 18. Tit. 1. 5. I am. 1. 18. 1 Cor. 1. 26, 27, 28. II. The Instrumental Means of Calling, under God, is ordinarily, the New-Covenant Gospel preached. God hath from the beginning chosen you to salvation, through Sanctification of the Spirit and belief of the Truth, whereunto he called you by our Gospel, to the obtaining of the glory of our Lord Jesus Christ. Somtimes by reading the Scriptures, and Scripture-Doctrine in good books, as also by Conference even with private Christians, men may instrumentally be called: but Ordinarily this is wrought by the public preaching of the New Covenant Doctrine. This only is that Doctrine which extends the Gospel, and offers Christ to all Nations, Mark 16. 15, 16. Math. 28. 18, 19, 20. Heb. 8. 8, 9, &c. Act. 9. 15. The Law is herein of use to Detect sin, Convince and Humble the Sinner, and so to prepare him for Christ, Rom. 3. 20. & 7. 7, 9, 10. But herein the Law is to be used with subserviency to the New Covenant, and in order thereunto. Hence the Ministers of the New Testament are sent forth to preach this New Covenant doctrine to all Nations, thereby Calling, Inviting, Perswading men to come in, believe in Christ, and be converted, Math. 28. 19, 20. Mark 16. 15, 16. Act. 9. 15. & 26. 17, 18. And therefore, they are said to call men, Gal. 1. 6. They are the servants that call to the Marriage of the Kings son, Mat. 22. 2. to 15. They are Planters, Waterers, Co-workers with God, Ministers by whom men believe, &c. 1 Cor. 3. 5. to 11. But all the efficacy is of God. III. The Subject-Matter of this Calling, or Parties Called, are wretched, lost, undone Sinners of all Nations, Jewish or Gentilish, of all Sexes, Ages, Conditions, even of all sorts of Sinners some, without respect of persons, Math. 22 2. to 15. 1 Cor. 1. 26, 27, 28. Act. 10. 34, 35, &c. & 26. 17, 18. & 9. 15. Luk. 24. 46, 47. IV. The Terms, points or states from which and to which they are called, are: From Sin, Satan and the world: To Jesus Christ, to his Grace, fellowship, glory, &c. and in him unto God. — To show forth the virtues of him that hath called you, out of Darkness into his marvelous light: which in time past were not a people, but now are the people of God, &c. — Delivering thee from the people, and from the Gentiles, unto whom now I send thee, To open their eyes, and to turn them from darkness to light, and from the power of Satan unto God, that they may receive forgiveness of sins, and inheritance among them that are Sanctified, by faith that is in me. — from him that called you into the Grace of Christ. — By whom ye were called unto the fellowship of his son Jesus Christ our Lord. — Who by him do believe in God. V. The Form or Manner of this Calling, is chiefly, ( 1 ) In the tender or Offering of Christ, and of all saving Happiness in him, unto Sinners. ( 2 ) In Sinners accepting, embracing or closing with this Tender. 1. Christ, and all saving Happiness in him, is offered or tendered unto Sinners, on God's part, &c. Act. 4. 12. Heb. 7. 25. 1 Cor. 1. 23, 24. 2 Cor. 5. 19, 20, 21. Math. 22. 2. to 15. Math. 11. 28, 29, 30. This tender or offer of Christ to Sinners is twofold, viz. Ineffectual, and Effectual. (1) Ineffectual, which becomes not fully efficacious to Conversion and Salvation. And this again is either, Outward only, when Christ and his benefits are only outwardly tendered in his Gospel, New Covenant Promises, &c. preached and propounded, Act. 2. 38, 39. & 9. 15. & 13. 38, 39. As, when the Preaching of the Gospel is tendered to them, that refuse to hear it, but put it from them, stop their ears against it, contradict, &c. Act. 7. 57. & 13. 45, 46. or if they do hear it, yet do not understand it, (much less assent to it,) as the Hearer compared to the ground by the way side, Math. 13. 4, 19. Inward also, when the word is not only offered and propounded to the outward Ear, but also to the inward heart: So that they not only hear it, but understand it, Math. 21. 45, 46. Yea sometimes not only understand it, but also by a temporary Faith for a time Assent to it and receive it with Joy, Math. 13. 5, 6, 20, 21. Luke 8. 6, 13. All these degrees of Calling, Outward and Inward, are ineffectual, and insufficient to Salvation: yet are they of great use, consequence and advantage to the interesting of persons in the visible Church, to the partaking of all the ordinances and means of Grace, whereby much sin may be prevented, and perhaps true grace may be conveyed. (2) Effectual, when Christ and his benefits are so tendered to the Mind and Heart in the New Covenant-Doctrine, That the mind is savingly illuminated to understand, and the heart effectually opened to assent to the tender, and fiducially to apply it, Luk. 8. 15. Eph. 1. 17. John 6. 45. Act. 16. 14. & 8. 35▪ 36, 37. From this different tender of Christ Ineffectual and Effectual, ariseth that Distinction of Ineffectual calling; Many are called and few chosen: and effectual Calling, viz. according to God's purpose of Election. That, may befall Hypocrites and Reprobates: This, is peculiar only to the Elect. Thus Christ and all saving Happiness in him is propounded and tendered to Sinners. 2. This Offer and tender of Christ and of all saving happiness in him; is Accepted, Entertained and Embraced by Sinners: so that Christ becomes theirs, and they Christ's, John. 6. 56. 1 Cor. 3. 23. His house, Heb. 3. 6. Christ dwelling in their Hearts by faith, Eph. 3. 17. His branches, John. 15. 1, 5. His Members, 1 Cor. 12. 12. Members of his body, of his flesh, and of his bones, Eph. 5. 30. yea the very name Christ is given them, in a collective sense, 1 Cor. 12. 12. As this tender of Christ, is properly styled vocation, wherein the Father draws the sinner to Christ: So this Acceptance or Reception of Christ tendered, is called Regeneration, and Renovation, as it is a beginning of New Life; And Conversion, in as much as they that obey the divine Call are turned from darkness to light, and from the power of Satan unto God. This Reception of. Christ tendered is twofold; viz. Passive and Active. ( 1 ) Passive, when God apprehends the sinner, infusing into his soul, Habits, Principles, Seeds of Faith, Repentance, Grace, &c. whereby the dark mind is enlightened, the dead heart is quickened, the unwilling will is made willing, &c. Phil. 3. 11. Eph. 1. 17. 2 Cor. 4. 6. John 6. 44. Eph. 2. 1, 5. Phil. 2. 13. This is properly, Regeneration, Renovation, New-creation, Habitual Sanctification, Tit. 3. 5. 2 Cor. 5. 17. 1 Cor. 6. 11. 1 Pet. 1. 2. Eph. 2. 10. This mighty work of grace upon the heart and will of the Sinner, is not upon the will or heart, either as a free agent, or as a Natural patient, but in regard of that Obediential disposition wherein it stands to God's Almighty power, which it cannot but obey, and yield unto, coming to anything whereunto he will bring it, powerfully and efficaciously, Phil. 2. 13. John 6. 44. Eph. 2. 8. ( 2 ) Active, when the mind, will and heart of a sinner thus apprehended, qualified and principled by God, through his assistant and co-operating grace, doth accept Jesus Christ by faith, fiducially resting and relying upon Christ alone, and upon God in him, for life and salvation, John 6. 37, 44. & 3. 15, 16. 1 Pet. 1. 21. And as the Soul by Faith turns to Christ as his chief good: so by Repentance it also turns from sin as the chief evil, inconsistent with that good. Hence, Faith and Repentance are linked together in Scripture, as two inseparable Twin graces, Mark 1. 15. Acts 19. 4. And as Faith, so true Repentance, is the mere gift of God, Acts 11. 18. 2 Tim. 2. 25. But of the Nature both of Faith, and Repentance, I have spoken heretofore: there see. And thus the Sinner is savingly brought by Christ into his New Covenant. VI. The end of Uocation of Sinners to Christ is, 1. More Immediate and Subordinate; The Spiritual, and Eternal Happiness of the Called, 1 Cor. 1. 9. Gal. 1. 6. Acts 26. 17, 18. 1 Pet. 5. 10. Rom. 8. 28, 29, 30. 2. More Mediate and Ultimate; the Glory of God calling and converting them, 1 Pet. 2. 8, 9.
Thus Jesus Christ our Mediator Applies his New Covenant, bringing all into it that are by Election given him of the Father, John 6. 37. & 17. 2.
Inferences from the whole, touching Jesus Christ the Mediator of this New Covenant.
I. Hence, Behold and admire the infinite Severity and Goodness of God, in giving so necessary and sufficient a Mediator betwixt God and man, as Jesus Christ God-man. His Severity against sin: His Goodness to the Sinner. His Severity against sin was such, that he would not pass it by without full Satisfaction▪ by Sinners or their Surety: The violation of his Law must be duly punished with death, The Truth of his threatening must be fulfilled, his offended justice must be appeased: otherwise no Pardon or Peace with God could be obtained. The Sinner could not do it; The Surety must: that the creature might not lose his happiness, nor the Creator his glory. His Goodness therefore was boundless towards Sinners, that rather then they should die and perish eternally as they had deserved, Jesus Christ, God-man, the spotless Son of God, Heb. 7. 25. shall suffer and die for them, John. 3. 16. Rom. 5. 6, 7, 8, 9, 10. & 8. 32. 1 Pet. 2. 24. & 3. 18. 2 Cor. 5. 21. Gal. 3. 13, 14. Here is love, mercy, bowels, goodness, even to astonishment; that God should give a son, his own son, his righteous son, his only son, his son who was God; for whom? for us, us wretches, us sinners, us rebellious enemies. Oh who can estimate this love sufficiently (saith Salvian, ) God loves us more then a father his son: for he spared not his own son, but delivered him up for us all, Rom. 8. 32. To this point Augustine speaks sweetly and pathetically; Oh admirable condition of the censure, O ineffable disposition of the mystery! The unjust sins, and the just is punished: the guilty transgresseth, and the innocent is scourged: the impious offends, and the pious is condemned. The good suffers, what the bad hath deserved: The Lord pays, what the servant hath perpetrated: God undergoes, what man hath committed, &c.
II. Hence JESUS the son of God, and of the Virgin Mary, the mediator, surety and testator, of the New Testament, is the only true CHRIST and promised MESSIAH. This hath been already demonstrated. And therefore everyone pretending to be Christ, (besides that Jesus,) to whom this person and office doth not, nor can agree, or belong, is a false Christ, and an Antichrist. This is a most high, and necessary fundamental of Christian Religion, to believe that Jesus is the Christ, to pitch our faith upon this one only true Christ: All other Christ's being but mere human fictions, vanities and lies. Consider; 1. The whole Scriptures of Old and New Testament do singularly intend to show, that this Jesus is the Christ: and are for this end specially written, that we might believe that Jesus is the Christ the Son of God, and that believing, we might have life through his name. 2. This is that grand truth which the ministers of the Gospel should prove and clear from the Scriptures, that this Jesus is the Christ; As they diligently did in the primitive times almost in every Sermon. 3. This is that saving truth beyond the ability of flesh and blood to reveal, which makes such as truly receive it by faith, really and presently blessed. 4. This is that Rock upon which Christ builds his Church so firm and sure, that the gates of hell, all the policy and power of Satan, shall not prevail against it. 5. This truth rightly believed, is a notable evidence of regeneration. Whosoever believeth that Jesus is the CHRIST, is born of God. But then in the visible Church all will be regenerate. Not so: Its right believing this, that discovers regeneration. So to believe this, as to come to Christ, to accept Christ, to love Christ, to obey Christ, to live to Christ, and upon Christ, to be wholly Christ's. Notably Augustine; who doth not believe that Jesus is the Christ? He that doth not so live, as is commanded by Christ. Many say, I believe: but faith, without works doth not save. 6. The denying of this point makes a man a liar, and an Antichrist, a lying Antichrist, and an Antichristian liar. Who is a liar, but he that denieth that Jesus is the Christ? He is Antichrist, that denieth the Father and the Son, 1 John. 2. 22. 7. The believing of this truth is of such necessity to salvation, that the not believing it will inevitably bring damnation. If ye believe not (said Christ▪ that I am He, ye shall die in your sins, John. 8. 24. Oh this is a blessed and glorious truth! believe it; not only with a bare dogmatical assenting faith, but also with a fiducial and practical faith, Gal. 5. 6.
III. Hence, Jesus Christ is indeed the wonderful, and the great mystery of godliness, both in his person and office. I. How wonderful, what a mystery in his person! His person consisting of God and man, of Creator and creature, of Son of God, and son of man, of Omnipotent, and impotent, of Infinite, and finite, of Eternal, and temporal, of Omnipresent, and sitting only at God's right hand, of Omniscient, and yet Nescient when the day and hour of the last judgment shall be, of Invisible, and visible, &c. Oh wonderful and mysterious person! who can understand, or sufficiently admire, this Humanized Deity, th •… s Deified Humanity, this God-man Immanuel! II. How wonderful, and what a profound mystery also is his office! He is God offended: and yet a mediator betwixt God, and man offending. He is both surety and testator of the New Testament. He is both Covenant, Isa. 49. 8. & 55. 3. and Mediator of the Covenant, Heb 8. 6. & 9. 14. & 12. 24. He is a Prophetical and Preistly King, a Prophetical and royal Priest, a Priestly and royal Prophet: being at once both Prophet, Priest and King. He is Priest, Sacrifice and Altar: Altar as God, Sacrifice as man, Priest as God-man. He died, and yet is a Priest forever, after the order of Melchizedek. He could not sin, knew no sin, and yet was made sin for us. He could not suffer: and yet suffered death for us He is glory, yet was abased. He is innocence, yet was condemned. He is the life, and yet was murdered. He is the Resurrection, and yet was buried and enthralled in the grave. He descended to deepest abasement: He ascended to highest advancement; and all for his Elect, that they might be brought to glory. Oh, how wonderful and mysterious are the effects of his offices: and his way of producing them! By Christ's offices, we slaves are redeemed; we enemies are reconciled; we aliens are adopted; we dead are quickened; we buried are raised; we cursed are blessed; we sinners are Sainted. But How? By his bondage, by his condemnation, by his rejection, by his death, by his burial, by his curse, and by his becoming sin for us. How are we bound to God for the Matter of our salvation! How bound also for the Mystery of our salvation! His Incarnation, is our defication; His humiliation; is our exaltation: His stripes, are our healing: His blood is our balm: His accusation is our clearing: His condemnation is our righteousness: His curse is our blessing: His death is our life and victory over death and Satan: His temptation is our triumph: His exaltation is our glory. Here are mysteries upon mysteries, in Christ our wonderful. What Paradoxes are these to flesh and blood! Blessed Lord, bring about our salvation as strangely and mysteriously as thou wilt, so we may be eternally saved. We adore thy Christ, we admire his mysteriousness.
IIII. Hence, As God's Covenants are the marrow of Holy Scriptures; and the new Covenant the flower and Spirits of the Covenants: So Jesus Christ our mediator, is the life and soul of the New Covenant. The Covenant of works before man's fall; the Covenants of faith, since his fall, either in Christ promised, as all the Covenant of promise; or in Christ performed, as the new Covenant, do plainly take up the whole body and series of the Scriptures. Among all these Covenants, the new Covenant excels and predominates; as the Sun among the Stars. But whence hath this new Covenant such preeminence? especially from JESUS CHRIST. He is the Author, the chief matter, the mediator, surety, and testator, the end and primary mystery of the new Covenant, more clearly and fully then of any other: He exhibited is the very life and soul of it. Before John the Baptist, was God's time of promises; since (as Augustine hath well noted) is his time of performances. And all God's performances of promises meet in Christ. O therefore wouldst thou compendiously be possessed of all Covenant treasures at once! possess thyself of this one treasure of treasures, Jesus Christ, and thou hast all.
V. Hence, The new Covenant far excels the old Covenant and all foregoing Covenants, in having JESUS CHRIST actually exhibited, to be mediator, surety and testator thereof. Christ was promised darkly, and typified obscurely in former Covenants; And especially under the old Covenant, wherein he is set forth as a Mediator, the law being ordained by Angels in the hand of a Mediator. By which Mediator, whether we understand the Son of God according to his God head, as some; or Moses as a typical Mediator shadowing out Christ, as others, and perhaps better: yet still we are to understand the Mediator only promised, not as yet performed in human flesh. But Christ actually exhibited and incarnate is Mediator, Surety, and Testator of this New Testament, most immediately, clearly, fully, efficaciously, &c. Therefore this new Covenant must needs as far exceell the old, and all before, as the performance excels the promise.
VI. Hence, Jesus Christ God-man, mediator▪ surety and testator of the new Covenant, is an all-sufficient Savior of sinners. His person, and office demonstrate undeniably this his all-sufficiency. What can be required to sinners plenary salvation, which is not fully found in him? Is sinners salvation, and the way of it to be revealed? Christ is our Prophet, in the Fathers bosom. Is it to be obtained, by satisfying God's Law and justice for sin, by fufilling the law for the sinner, and by appearing in the presence of God for the sinner forever? Christ is our great High-priest, who satisfies, by dying; who fufils by exact obeying; who appears before God, ever living to make intercession for us. Is salvation to be effectually applied to the sinner? Christ is our King at God's right hand, who se •… ds forth his spirit to apply all his benefits to us. Are we slaves? He redeems us: Are we enemies to God? He reconciles us. Are we carnal? He calls and converts us: Are we filthy? He sanctifies us: Are we aliens? He adopts us: Are we guilty? He justifies us: Are we inglorious? he glorifies us. Could not these things be effected for us, only on earth, or only in Heaven? On earth, Christ was deeply humbled; in Heaven he is highly exalted: that both in Heaven and Earth our salvation might be accomplished. And must our Mediator be a right middle person betwixt God and man, having equal interest in both? Thus also Jesus Christ is true and perfect God-man, that he might be an all-sufficient Mediator. As man, he could discharge all mean acts, As God, all magisteriall acts of his mediation. The infinite dignity of his person, adding infinite worth to all his mediation.
VII. Hence, Jesus Christ the new Covenant Mediator, surety, and testator, is the only hope, and refuge of bruised sinners: and completest consolation of believing Saints. For, 1. Whither else shall bruised sinners fly hopefully for refuge against sin, guilt, wrath of God, curse of the law, malice of Satan, &c. but to Jesus Christ alone? He, he alone is their door of hope, and tower of safety: He hath condemned sin in the flesh. He justifies them by his blood: He delivers them from wrath to come: He redeems them from the c •… rse of the law: He by death hath destroyed death, and him that had the power of death, the devil. He is mighty to save, He is ready to save, He alone can save: whither then can the sinner fly but to such a Savior? ( 1 ) mighty to save. For, He is a mighty Mediator; He hath a mighty mediation; His merit is beyond all our misery, His righteousness is above all our unrighteousness, His pardons, are more then all our debts, His life is stronger then our death, His salvation far transcends our condemnation. Why? Because we sinners, are but finite men, but he the Savior is also the Infinite God. When he saved Matthew the publican, Mary Magdalene, the Demoniac possessed of seven devils, Saul the persecutor, and blasphemer, the thief upon the cross, (that famous experiment of his cross,) yea the betrayers and murderers of himself; who can but admire, as the grace, so the power, of his salvation; ( 2 ) He is ready to save. Why else came he into the world, but to save sinners? Why else did he preach so many heavenly Sermons, work such divine miracles to confirm his Doctrine, endure so much contempt, ignominy, reproach, hard usage and sufferings in the world, shed so many tears, pour out so many strong cries and prayers, sweat so much blood, and at last expose himself willingly to such a painful, shameful and cursed death; his head, hands, feet, side and heart, streaming out his vital blood, but that he thirsted for sinners salvation? Why else did he rise again, ascend into heaven, and sit down at God's right hand: but to allure and draw sinners after him? Why else doth he invite sinners by so many sweet promises and importancies to come to him, and believe in him? And why else doth he denounce so many sad and severe threatenings to them that will not come to him that they might be saved? (3) He alone can save, and none other under heaven, Act. 4. 12. 2. As for believing Saints, Christ is their completest consolation. For, In his Person their human nature is elevated above that of Angels: By his office they are redeemed, reconciled to God, called, sanctified, adopted into his own family, justified, privileged, and glorified: by him the new Covenant is irrevocably stablished, and they instated in it;