The Mystery and Marrow of the Bible
Hence, ( 2 ) He animates them against their fears. Afflictions, dangers and troubles are apt to fill them with fears. David before Achish King of Gath was full of fears: I sought the LORD, and he heard me, and delivered me from all my fears. And saith Paul; We were troubled on every side: without were fightings, within were fears. Now God's presence with his people in their most dangerous afflicted state, is a singular Antidote against all their fears. Thus God propounds it; Fear thou not, for I am with thee: be not dismayed, for I am thy God. And again; Thus saith the LORD, that created thee, O Jacob, and he that formed thee, O Israel, Fear not: for I have redeemed thee, I have called thee by thy name, thou art mine. When thou passest through the waters, I will be with thee, &c. And thus God's people have proved it, especially when they have apprehended God's presence with them in their distresses. With what courage and resolution have they trampled upon their fears and dangers? Though I walk through the valley of the shadow of Death, I will fear no evil: for thou art with me, thy rod and thy staff they comfort me. We fear evils, because we apprehend they will be too hard for us, and over-match us: but God's presence apprehended, dissipates these fears, because we know that God can over-match all our dangers and distresses.
Hence, (3) He preserves them from destruction. God's presence with his afflicted people, is their Al-sufficient Preservative. It was God's presence in the burning Bush, that kept the burning bush from being consumed. It was God's presence with the three Jews in the fiery furnace, that preserved them from being burnt to death by the merciless flames, yea from the smell of fire on their garments. It was God's presence with Daniel in the Den of hungry Lions, that shut their mouths, that they did not break and tear him to pieces. When God is with us, Safety is with us.
Hence, (4) He enables them to endure and undergo the worst of sufferings. God's presence is an assisting and an enabling presence. When God is with us in trouble, he enables us to do and endure beyond ourselves. Fear thou not, for I am with thee: be not dismayed, for I am thy God: I will strengthen thee, yea I will help thee; yea I will uphold thee with the right hand of my righteousness.—For I the LORD thy God will hold thy right hand, saying unto thee, Fear not, I will help thee. If God's presence help us, how easily shall we bear the heavyest burdens? how courageously shall we oppose the greatest dangers? how constantly shall we endure the greatest extremities? How wonderfully did God's presence uphold Job in all his un-paralleled troubles from sinking and despairing! Without God's helpful presence, those troubles had broke his back. Though of ourselves in such cases we can do nothing: Yet through our God assisting, we shall be able to do all things.
Hence, (5) He transforms the very Nature of their sufferings, that they become as no sufferings or afflictions, but rather advantages to God's people. His presence with Daniel in the Lions Den, changes the tearing Lions as it were into harmless Lambs, and the dismal Den into a safe receptacle. The Lions were intended for his Executioners, and the Den for his Grave: but the Den became his chamber of safe rest, and the Lions his quiet companions. God's presence with the three Jews in the fiery furnace, suspends the fury of the fire, that it burnt them no more, then the temperate air. It burnt their bonds: but set them at liberty to walk therein without hurt. To this effect God promiseth first his presence to his afflicted Jacob, and then from his presence the transforming of their afflictions into an un-afflicting disposition; When thou passest through the water, I will be with thee: (There's his presence in affliction:) And through the Rivers, they shall not over-flow thee. When thou walkest through the fire, thou shalt not be burnt; neither shall the flame kindle upon thee. For I am the LORD, thy God; the holy one of Israel, thy Savior. God's presence turned holy Bradfords prison as into a pleasant Parlour. God's presence made Laurence Sanders Martyr say; I was in prison, till I got into prison. And at another time; My dear Lord Jesus Christ hath begun to me of a more bitter cup then mine shall be, and shall I not pledge my most sweet Savior? Afterwards he took the stake, to which he should be chained, in his arms, and kissed it, saying; Welcome the Cross of Christ, welcome everlasting life. God's presence enabled James Baynham, (as he was at the stake in the midst of the flaming fire, which fire had half consumed his arms and his legs,) to speak these words; O ye Papists, behold, ye look for Miracles, and here now you may see a Miracle: For in this fire I feel no more pain, then if I were in a bed of down: but it is to me as a Bed of Roses. By the influence and comfort of God's presence, their sufferings are so changed and altered, that they are as no sufferings, shadows of sufferings rather then realities. As it were reproaches; and yet glory and honor: As it were imprisonment; and yet enlargement: As it were pains; and yet ease: As it were torments; and yet contentments: As it were poverty; and yet plenty: As it were miseries; and yet mercies: As it were troubles; and yet triumphs, &c. To this effect Paul elegantly declares his own and other Ministers experiences, saying; — As deceivers, and yet true: As unknown, and yet well known: As dying, and behold we live: As chastened, and not killed: As sorrowful, yet always rejoicing: As poor, yet making many rich: As having nothing, and yet possessing all things. Thus the presence of God in his people's troubles, brings light out of darkness, digests the Viper into a Triacle, turns all things (beyond the Philosophers stone) into Gold.
Hence, ( 6 ) He avengeth his afflicted people of their adversaries, instrumental to inflict or aggravate their afflictions. The Lord assuring his people of his presence in their afflictions, thereupon promiseth to crush their afflicting adversaries. God's presence with the three Jews preserved them from being devoured by the flames; whilst they are burnt to death by the same flames that cast them into the furnace. God's presence saves Israel in the bowels of the Sea, and drowns Israel's enemies, the Egyptians, in the bottom of the Sea.
Hence, (7) Finally, He seasonably delivers his afflicted people out of all their afflictions. God's presence, is his afflicted people's deliverance. When God had declared his presence in the burning bush, in the afflicted Church, and had expressed himself to be the God of Abraham, Isaac and Jacob, that is, their Covenant God; He presently added: I have surely seen the affliction of my people which are in Egypt,—And I am come down to deliver them out of the hand of the Egyptians, &c. He was present with the three Jews in the fiery furnace, to deliver them out of the furnace and the fire▪ He was with Daniel in the Lions Den, to deliver him both from the horrid Den and from the cruel Lions. He was with Joseph in the prison and in irons, to deliver him from the prison, and make him Ruler of the land of Egypt. He was present with Paul at his first Answer before Nero; when no man stood with him, but all men forsook him; notwithstanding the Lord stood with him, and strengthened him, that by him the preaching might be fully known, and that all the Gentiles might believe: And he was delivered out of the mouth of the Lyon. And thus God's promise runs to every true believer that makes the Almighty his Refuge, his Fortress, his God: I will be with him in trouble, I will deliver him, and honor him. If God be with us in trouble, we need not fear our deliverance out of trouble. If Christ be in the ship, in the storm, the disciples need not doubt their weathering out of it, and their safe arrival on the shore. These are the Comforts which flow from God's presence with his Covenant-people in their afflictions. And he will be thus present with them therein, because he is their Covenant-God.
Seventhly and lastly, The Lord God will do much good to all his Covenant-people by all their Afflictions and Persecutions. He is their God and Father, and they his children: therefore all his chastisements upon them, are for their benefit. He for our profit, that we might be partakers of his holiness. He actually becomes their God, by calling them effectually according to his purpose: And (saith Paul) we know that all things (and he especially intends afflictions and persecutions) work-together for good to them that love God, that are the called according to his purpose. Their God so loves them, and holds them so dear unto him, that he would not suffer any evil of affliction and persecution to befall them, but out of which he will extract a greater Good, yea a manifold Good. For, 1. Hereby he more clearly convinceth them of their sins, and of the sinfulness thereof. As blots appear broadest in wet paper. And if they be-bound in fetters, and be holden in cords of affliction: Then he showeth them their work, and their transgressions that they have exceeded. Joseph's Brethren being brought into some straits and distress in Egypt, call to mind afresh their cruel dealing with their Brother Joseph many years ago. 2. Hereby he more kindly melteth and humbleth them for their iniquities. The fire of tribulation softeneth their hearts like wax to take any impression, and melteth them like mettle fit to run into any mold. Hezekiah, after his recovery, had his heart lifted up: therefore there was wrath upon him, and upon Judah and Jerusalem. Notwithstanding Hezekiah humbled himself for the lifting up of his heart, both he and the inhabitants of Jerusalem. Yea, when that precious King Josiah discerned but God's rod shaken against the Land in the threatenings of the Book of the Law, he rent his clothes, and humbled himself, and his heart was tender, and he wept before the Lord. 3. Hereby, He purgeth and purifieth them from their iniquities. Then he openeth their ear to discipline, and commandeth that they return from iniquity. — He stayeth his rough wind, in the day of his East wind. By this therefore shall the iniquity of Jacob be purged, and this is all the fruit to take away his sin. David himself could say, Before I was afflicted, I went astray; but now have I kept thy word. Afflictions hunt us again into God's Park, when we have leapt out. They are God's Furnace, to burn up our dross; God's files, to rubb off our Rust; God's soap and fullers Earth, to fetch out our stains and spots: God's fan to blow away our chaff: God's Purgatives, to evacuate our corrupt and peccant humors. Distresses and Persecutions are much like the fiery furnace to the three Jews, which hurt not their bodies, but only burnt their bonds in sunder: they consume not us, but our bonds and cords of Sin, to set us at more spiritual liberty. 4. Hereby, they are conform to Christ the first born among many brethren, who took up his Cross, and was a man of Sorrows, even perfected and consecrated through sufferings. Now it is the honor and perfection of the Members to be conform to their Head. 5. Hereby their Graces are proved and tried, whether they be true or counterfeit. The Heat of persecution made the fruit of the stony-ground hearers to wither away, when the fruit of the goodground hearers persevered to perfection. The storm tries the building; and discovers which is built upon a Rock, which upon the Sands. The Devil shall cast some of you into prison that you may be tried. — Think it not strange concerning the fiery trial, which is to try you. — That the trial of your faith being much more precious then of gold that perisheth, though it be tried with fire, might be found unto praise and honor and glory. The storm tries the Pilot. The Touchstone tries the metal, whether it be gold or copper. The furnace tries the gold, whether it be pure or drossy. So afflictions and persecutions try the Christian. Paint will rubb off with washing, but true beauty by washing will appear more beautiful. 6. Hereby their Graces are improved and advanced to greater Perfection. Tribulation worketh patience; and patience experience; and experience hope; and hope makes not ashamed. As Israel, the more they were afflicted, the more they grew; or, As the Palm-tree the more its pressed downward, the more it contends upward; So their Faith, Patience, &c. are improved and excited by sufferings and opposition. The Sun showeth biggest face in lowest state; The Nail shines the brighter by wearing; The P •… mander smells the sweeter by rubbing; The Camomil grows better by treading upon it: So sufferings draw forth the activity, beauty and fragrancy of Graces. But for sufferings Job's patience had never been so renowned. 7. Hereby their Saint-like Duties and Devotions are notably incited and revived. Their Meditations, Prayer, Obedience, &c. are then put upon the wheels. David said; It is good for me that I have been afflicted: that I might learn thy Statutes. David never prayed more pathetically and fervently, then when under God's rod. We read not of David's scandalous miscarriages, while he was under Saul's Persecutions: but then he frequently poured forth his purest Devotions. As the strings of an instrument make no melody, till they be struck; or as the Birds in the Spring sing most sweetly, when it rains most sadly. 8. Hereby their Son-like Relation to God is notably cleared. He chastizeth them as a father: while they are enabled to endure his chastizements as children. God will not spend his rods upon bastards and strangers; but upon his own children, because he loves them. Such afflictions, though bad things, yet are good Signs. 9. Hereby, Their future Condemnation is prevented; when ye are judged, ye are chastened of the Lord, that ye should not be condemned in the world. 10. Hereby, Finally, God prepares his people for their eternal glory in the world to come. The Cross is the way to the Crown; Martyrdom to the Kingdom. Christ was first Humbled, and then Exalted; First he descended into the lower parts of the Earth, And after Ascended far above all Heavens. And his members must go to heaven the same way. Through much tribulation we must enter into the Kingdom of God. If we suffer, we shall also reign with him. Our light affliction which is but for a moment; worketh for us a far more ex: ceeding and eternal weight of glory. The harbor is more grateful to the Mariner after a tempestuous voyage; Rest is more sweet to the laborer after a weary day; Health is more gladning to the patient after sharp and tedious sickness; Liberty is more delightful to the Captive after long and rigorous imprisonment: And doubtless Heaven itself will be more ravishing, even a double Heaven to God's people, after all their earthly sufferings and persecutions. These things being so; write upon all thy Losses, Crosses, Pains, Diseases, Poverty, Reproaches, Bonds, Imprisonments, Chains. Prison-doors, and upon the forehead of all thy Sufferings, this universal and most cordial Consolation: Yet THE LORD IS MY GOD BY HIS OWN EVERLASTING COVENANT.
7. Finally, What a singular Comfort is this Against all the Terrors and Pangs even of Death itself: that the Lord is our God by an Everlasting New Covenant!
Death is the Privation of Life, and separation of Soul from the Body: Life is most precious. Skin for skin, and all that a man hath will he give for his life. Death is the wages of sin; and hath passed upon all men, for that all have sinned. Death is the King of terrors: 〈 in non-Latin alphabet 〉 , The most Terrible of Terribles. Death is a dangerous Enemy, and the last Enemy that shall be destroyed by Christ. Naturally, till Christ deliver them, men are through fear of Death all their Life-time subject to bondage. What slavish fears, terrors, tremblings, agonies, &c. enthrall men in regard of Death? yea Jesus Christ himself, when his Death approached, prayed earnestly thrice; Father, if it be possible, let this cup pass from me, &c. No wonder then that the serious apprehensions of Death approaching, sometimes perplex the children of God, fill them with fears, sadness, and discomfort. They had need therefore to store up choicest Cordials against that Hour.
Now against Death what Cordial can more comfort and revive God's people then this; That the Lord is their God by his Everlasting New Covenant? For, this affords a five-fold Comfort against Death.
First, The Lord is still the God of his Covenant-people in Death as well as in life, and in Death they all live unto him. He is their God by an Everlasting Covenant, therefore he is their God for Ever; their God in Life, their God in Death, their God to all Eternity. Death cannot disannul an Everlasting Covenant: though it destroy a temporary Covenant. After Abraham, Isaac, and Jacob, God's Covenant-people, had been dead and buried long ago, God told Moses out of the burning Bush; I am the God of Abraham, and the God of Isaac, and the God of Jacob God's Covenant with them lived still, though they were dead: and they were still his Covenant-people, and he their God. Even Death dissolved not this Covenant union and Relation betwixt them. Hence Christ infers the Resurrection of the dead; saying, he is not the God of the dead, but the God of the living; viz. according to his Everlasting Covenant. His Covenant-people, though deceased; yet are not absolutely dead, but all alive to him: that is, Their Souls are actually alive with him; Their bodies are virtually and potentially alive to him, in that he can, and will at last raise them from the dead; and their whole persons are foederally alive to him, as being still his in Covenant, which cannot be destroyed by death. Their living Souls, their dead Bodies, their dead Dust are his: Death may divide the Soul from the body: and both from the land of the living, from earthly friends, and all worldly enjoyments; but can divide no Soul, nor Body from God and his Covenant. The Lord is still theirs, and they are his. For none of us liveth to himself, and no man dieth to himself. For whether we live, we live unto the Lord: and whether we die, we die unto the Lord: whether we live therefore or die, we are the Lord's.
What a Comfort is this! The Lord will continue thy God in death, as well as life; in the Grave, as well as in the land of the living. He will look down from Heaven into thy Grave; there he will own thy dead bones and ashes, which thy dearest friends abhor to look upon; there he will take care of thy dead dust, which others trample underfoot: there he will keep it as a dear and precious treasure till the Morning of the Resurrection. Thou losest not thy God, when thou diest and art laid in grave; no more then when thou liest down in bed to sleep. He is thy God still in Death itself: and thou art his.
Secondly, Death cannot separate God's Covenant-people from the bosom of God's love. This flows from the former. For, if Death cannot separate them from God, It cannot separate them from his love: If in Death he continues their God still, In death he continues his love still unto them. Hence Paul triumphs; I am persuaded, that neither Death, nor Life, &c. nor height, nor depth, nor any other creature, shall be able to separate us from the love of God which is in Christ Jesus our Lord. Death may separate thee from the love of Friends, Acquaintance, Kindred, Family, Children, Parents, Wife, Husband, and of all in this world: but can never separate thee from the love of thy God. They may love thee till Death: but God will love thee in Death. God will love thee, when none in this world besides will love thee: when thy strength is weakness, when thy beauty is paleness and gastliness, when thine honor is in the dust, when thou art a deformed lump of dead cold clay, when thou art surrounded with worms and rottenness, when thou art returned into ashes, &c. even then will God continue his dear love unto thee. And God's love infinitely transcends all love of creatures in all the world.
Thirdly, The Lord is with them in the shadow of Death. For, if the Lord remain their God still, and love them still, even in Death: consequently he must needs be graciously with them in Death itself. Fear thou not, for I am with thee: be not dismayed, for I am thy God, &c. Hence David encourageth himself, The LORD is my shepherd: I shall not want.—Yea though I walk through the valley of the shadow of Death, I will fear no evil: for thou art with me, Thy r •… d and thy staff they comfort me. That is, thy Shepherds Staff and Crook, thy special Providence, Protection and Guidance they comfort me: thou wilt keep me safe in greatest danger, thou wilt order and over-rule all things for best for me, therefore I fear not. He that will be their refuge in straits, a very present help in trouble: will he not be with his people in the greatest strait, and shock of Death, when they have most need? yea he will then be with them peculiarly. And that three ways, viz. 1. With them by his special Providence, to protect and preserve them from deadly danger, till their appointed time come, as with David, with Paul, &c. and to order their Death and all the Circumstances of it for their best, when their time is come. Herein they are much comforted. 2. With them by his Spirit and Grace; Assisting, strengthening and supporting them against all faintings of spirit, slavish fears, sad apprehensions of Death, and Temptations which may then arise: enabling them constantly to persevere notwithstanding all. Thus he was with Job, when he said; Though he slay me, yet will I trust in him. — I know that my Redeemer liveth, and that he shall stand at the latter day upon the Earth. And though after my skin, worms destroy this body, yet in my flesh shall I see God: whom I shall see for myself, and mine eyes shall behold, and not another, though my reins be consumed within me. Thus he was with David, saying; Whom have I in Heaven but thee, and there is none upon earth that I desire besides thee. My flesh and my heart faileth: but God is the strength of my heart, and my portion forever. Thus he was with Steven immediately before he was stoned to death; For, He being full of the Holy Ghost, looked up steadfastly into heaven, and saw the Glory of God and Jesus standing on the right hand of God; And said, Behold I see the Heavens opened, and the son of man standing on the right hand of God. And hereby he was so supported against that mortal and murdering shower of stones; that he not only Commended his spirit sweetly unto the Lord, calling upon God, and saying, Lord Jesus receive my Spirit; but also he kneeled down and prayed with a loud voice for his bloody Persecutors, Lord lay not this sin to their charge. Thus he was with Tho: Hawks Martyr, who, when his speech was taken away by the violence of the flame, his skin drawn together, and his fingers consumed with the fire, so that all men thought certainly he had been gone, suddenly and contrary to all expectation, he reached up his hands burning on a light fire over his Head, triumphantly clapping them three times together. Thus he was with James Baynham Martyr in the flames, who when his legs and arms were half consumed with fire, said; Oye Papists, behold, ye look for Miracles, and here now you may see a Miracle, For in this fire I feel no more pain then if I were in a bed of down, but it is to me as a bed of Roses. Thus the Lord being with his people by his Spirit and Grace, is their strength in weakness, Their courage in fears, Their Cordial in faintings, Their Ease in Pain, their Triumph in Troubles, Their liberty in bondage, Their life in Death. 3. With them by the Ministry of Angels sent forth to Minister for them who shall be heirs of Salvation. These Angels, Sometimes miraculously keep them from Death, in deadly danger; As the three Jews in the fiery furnace, Daniel in the Lions Den, Paul in his shipwreck at Sea, &c. Sometimes comfort, strengthen and encourage them against Death. As when Christ himself was in his agony a little before his Death; There appeared an Angel unto him from Heaven strengthening him. And always they immediately upon dissolution of Soul and body, conduct the Souls of God's people into Abraham's bosom, into Heaven. Lazarus the beggar died and was carried by the Angels into Abraham's bosom. Yea the Angels like a chariot and Horses of fire carried up Elijah both soul and body by a whirl-wind into Heaven. O then why should God's people be so appaled at Death? Their God is with them in the valley of the shadow of Death. Why should they be afraid? Theres more with them then against them.
Fourthly, The Lord hath pardoned all the Sins of his New Covenant people, and will remember them no more. This the tenor of his New Covenant with them. Now all their sins being pardoned. Death is utterly disarmed▪ The sting of death is plucked out, for the sting of Death is Sin. The sting of Death being plucked out, Death is become but a Droan, a Name, a Noise to God's people. Who fears an Hornet, or a Snake, or a Scorpion, &c. when he knows they have lost their stings. Then they may handle them, put them into their bosoms without harm. In this regard God's people may Triumph over Death; O Death where is thy sting? O Grave where is thy victory? Our God hath destroyed all thy venom, poison, curse, mischief: He haah plucked out thy sting, He hath pardoned our Sins; Now Death do thy worst.
Fifthly, The Lord God hath given unto his Covenant-people Jesus Christ the Mediator of his Covenant, as their absolute Conquest and Triumph over Death, and Antidote against Death. If they tremble, when they look down at Death: they may triumph, when they look up to Christ. Christ is their true Joshua: by him they are called forth to set their feet upon the very neck of this conquered enemy, as sometimes Israel upon the necks of the five conquered Kings. For, 1. Christ by dying hath conquered Death, and hath buried the grave by being buried in the grave, and rising again. He died and was buried for our sins, who himself knew no sin: and so receiving in himself the sting of sin, hath plucked out that sting for us. As the Be striking his sting upon a dead body, retains his sting still; but striking it into a living body he loseth his sting, and becomes a Droan: So death striking his sting into Christ's living body wherein was no spiritual deadliness, hath lost his sting as to Christ's members for evermore. Actually he hath subdued Death in his own person: and virtually he hath subdued it for his Members. His Rising from the dead proclaimed his victory: His Ascending into Heaven was his Triumph, for then he led Captivity Captive. 2. Christ having conquered Death, hath also, by death subdued him that had the power of Death, that is, the Devil. The Devil hath the power of Death, not Authoritatively; that's God's prerogative: But Executively, as the Hangman hath power over the Gallows. Him Christ hath destroyed by dying. He hath given him his Mortal Heart-stab, that by death he shall not have such cursed and full dominion over his elect, as once he had. 3. Christ having conquered Death, and him that had the power of Death, the Devil: hath now the Keys of Hell and Death. Its an allusion to stewards in Kings Houses that have the Rule of the House committed to them, and the keys thereof delivered to them as a badge of their Authority. So here Christ hath the Keys of Hell and Death, that is, The power and rule over Hell and Death. He opens and none shuts, he shuts and none opens. He lets in, and he keeps out of, Death, Grave and Hell, whom, when and how he pleaseth. Death and Grave shall not touch any of his members, till he please; nor further then he orders or permits. The time, place, manner and all Circumstances of their Death, are all appointed and determined by him. O Christian, fear not to enter into the House of Death, when thy time is come: for Christ's time is the best time▪ He hath the Keys of Death, he lets thee in, and he will let thee out again. What a Comfort is this! Not the Devil, nor any of thine enemies have the Keys of Death but only Jesus Christ thy Savior. Whilst thou shalt continue in state of the Dead, thou shalt be only under Christ's Lock and Key. When Death or Grave fright thee, Remember this. Christ hath the Keys of Death: shake Christ's Keys at Hell and Death, and triumph over them. Jesus Christ reigns over Death: therefore Death shall not reign over thee. 4. Jesus Christ died and rose again, not only to destroy him that had the power of Death, that is, the Devil: but also to deliver his people who through fear of Death were all their life time subject to bondage. Fear of Death hath a bondage and slavery in it: Christ delivers his people from this servile fear by dying for them. For, Hereby he purged away their sins, and so plucked out the sting of death. Hereby he destroyed the power of Death. Hereby he took occasion to rise again from the dead victoriously▪ and to ascend triumphantly. Like Sampson, bearing away the bars and gates of the City wherein he was encompassed: Christ carried away the bars and gates of Death wherein he was held. Fear not therefore this King of Fears, Death. Christ purposely died to deliver thee from these fears. If thou givest way to them, if thou sufferest them to have dominion over thee, how dost thou cross and frustate one eminent end of his Death? When Christ came into the world, God sent him, In performance of the Mercy promised to our fathers, and in remembrance of his holy Covenant: The oath which he sware to our father Abraham, That he would grant unto us, That we being delivered out of the hands of our enemies without fear, (Death being one of these Enemies,) might serve him in Holiness and righteousness before him all the days of our life. 5. In and through Jesus Christ the Malignity, venom, poison, and mischief of Death is removed: yea turned into great advantage unto God's Covenant-people. Not only the world, and Life, but Death also, with things present and to come, even all things are theirs, and they are Christ's, and Christ is God's. Death is theirs for good as well as life, or any other thing here instanced in What? Death thiers? Were it not better for them, Death were not theirs? No. Death is their friend, not their foe: Their advantage, not their Prejudice. Of carnal men, it may be said, they are Death's; they are Death's slaves, death's Captives, &c. But of Christians it may be said, Death is theirs; theirs to serve them, to befriend them, to do them good, viz. ( 1 ) Death is their Dissolution, separating Soul and body for a while: not their Desolation or Destruction. ( 2 ) Death is their Rest from their labors in Sin and Sorrow, wherewith they have been so woefully toiled and tired. They rest in their beds of their Graves, sweetened and perfumed by Christ's own burial for them. What wearied bones or body are afraid to go to rest? ( 3 ) Death is their Sleep n Jesus. They sleep as in the arms and bosom of Jesus under his peculiar custody: for he hath the Keys of Death. If they sleep, they shall do well: They shall awake again in the morning of the Resurrection: And then they shall awake mightily refreshed with heavenly Qualifications. ( 4 ) Death is their unclothing, or putting off of their earthly tabernacle, that they may be clothed upon with their House which is from Heaven: that mortality may be swallowed up of life. Their changing of earthly rags, for heavenly robes: of perishing clay tabernacles, for eternal Mansions in the Heavens. ( 5 ) Death is their Departure, or loosing from the earthly shore, that they may presently land in the desired Haven and harbor of Heaven itself. ( 6 ) Death is their absenting from the body, that they may be present with the Lord Christ, which is far best of all. ( 7 ) Death is their endless Gain of Immortality, of perfect Grace, of Glory, of Paradise, of glorified Saints, of glorious Angels, and of the most glorious God in Jesus Christ face to face, the Glory of Glory. 6. Jesus Christ will at last completely swallow up Death in victory. For, he must reign, till he hath put all enemies under his feet. The last enemy that shall be destroyed is death. Christ hath destroyed Death already fully in his own Person: He hath destroyed death also Incompleatly in his members, removing the sting and curse of Death: And he will destroy Death Compleatly for all his members when they shall be wholly freed from the very state of Death and all Corruptibility forever at the general Resurrection. For, then shall be brought to pass the saying that is written, Death is swallowed up in victory. O Death, where is thy sting? O Grave, where is thy victory? The sting of Death is sin: and the strength of sin is the Law. But thanks be to God, which giveth us the victory through our Lord Jesus Christ. So that Death shall fully be destroyed, though the last enemy that shall be destroyed. Yea then, Death and Hell shall be cast into the lake of fire: This is the second Death. Thus Jesus Christ the Mediator of the Covenant, is our victory and Triumph over Death, and effectual Antidote against Death. The Lord as our God in Covenant, hath thus comforted us against Death in Jesus Christ. In this regard let us triumph against Death with that blessed Jerome; O cruel and hard-hearted Death that dividest brothers, and partest lovers! The Lord hath brought up from the wilderness a burning wind, which hath dried up thy veins, and desolated thy fountain. Thou hast devoured (the true) Jonah: but in thy belly he was alive. Thou carriedst him away as dead, that the Tempest of the world might cease: and our Nineveh be saved by his preaching. He, He hath conquered thee: He hath stabbed thee. Even the Flying Prophet, who left his House, for sook his inheritance, gave his dear life into their hands that sought him. Who by Hosea of old rigidly threatened thee; O Death I will be thy Death: O Grave, I will be thy plague. By his Death, thou art Dead: By his Death, we are made alive. Thou hast devoured: and thou art devoured. And whilst thou art solicited with the enticement of his assumed body, and with greedy jaws takest him for a prey: He hath eaten through thine inward bowels. O Christ our Savior, we thy creature give thee thanks, that our so potent adversary thou hast slain, whilst thou wast slain.
Thus comfort yourselves, O ye true New Covenant Federates with God against Death, the King of-terrors; in that the Lord is your Covenant-God, who is the King of Heaven. Upon your Dying Bed, upon your Coffin, upon your Hears, upon your Tomb and Tomb-stone, write this Triumphant Sentence in Capital Characters; THE LORD IS MY GOD BY AN EVERLASTING NEW COVENANT. Therefore Death is mine: and All's mine.
APHORISM II.
II. THE matter of this New Covenant, On the Part of God's New Covenant Federates, Consists in certain New Covenant Duties, Implicitly here Required from, and Restipulated by his New Covenant-people: viz. 1. Knowledge. 2. Faith. 3. Repentance. 4. Conformity to God's Law in Heart and Life. 5. And entire selfdenying, self-resignation unto God.
The Body of this New Covenant; explicitly contains only Promised Mercies: But Implicitly it also intends Required and Restipulated Duties. Having already opened the Mercies expressed: Come we now to unfold the Duties implied. And because All these five Duties are implied in the Blessings Promised, which have been largely explained; it will be sufficient very briefly to indigitate and delineate these Duties Re-promised.
I. Knowledge. When in this New Covenant God explicitly promiseth to his Federates, A more excellent and universal Knowledge of himself, and so of all the things of God, then ever was promised to his Federates of the Old Covenant, as I have already manifested in opening the second Article of the New Covenant: Then God in this Promise Implicitly requireth, That all his New Covenant people be diligent and careful to abound and excel in the Knowledge of God and his ways: I say, To excel in knowledge those of old under the Old Covenant; And God's Federates do by consequent Implicitly Re-promise, and Re-stipulate, through his grace, thus to know God. God's Promise of such Knowledge, obligeth his Federates to all possible endeavors after such Knowledge, and to all due exercise of such Knowledge.
For further clearing of this, it is to be diligently noted. 1. That, God in his New-Testament calls for a more Ripe, abounding and increasing Knowledge. Brethren, be not children in understanding: howbeit, in malice be ye children, but in understanding be men: 〈 in non-Latin alphabet 〉 Be ye perfect: Or, Be ye of ripe age. And besides this, giving all diligence, add to your Faith, Virtue; and to Virtue, Knowledge, &c. for if these things be in you and abound, they make you that you shall neither be barren, nor unfruitful in the knowledge of our Lord Jesus Christ. And again; But grow in grace, and in the knowledge of our Lord and Savior Jesus Christ. — For the time ye ought to be Teachers. Under the Old Covenant they knew as children under Elements or Rudiments: but under the New Covenant we should know as sons come to ripeness of age. 2. That, God under his New Covenant hath given his Federates a more plentiful measure of his Spirit, as an Holy Unction upon them, to make them know God and all things: more then ever was given under the Old Covenant. 3. That, under the New Covenant, God hath purposely given all his New Covenant-Ministry, both Extraordinary, and Ordinary; For the perfecting of the Saints, for the work of the Ministry▪ for the edifying of the body of Christ; Till we all come in the unity of the Faith, and of the knowledge of the Son of God, unto a perfect man, unto the measure of the stature of the fullness of Christ: That we henceforth (that is, from the time of the New Covenant dispensation) be no more children, tossed too and fro, and carried about with every wind of Doctrine. The Churches childlike knowledge should be over, and her man-like knowledge succeed, now under the New Covenant. 4▪ That, Jesus Christ makes so great reckoning of the knowledge of God under the New-Testament, that he by his Prophet ascribes Justification to the Knowledge of Christ; By his knowledge shall my righteous servant justify many: and by his own personal Doctrine placeth eternal lise fundamentally in the knowledge of God and of Jesus Christ; This is life eternal, to know thee the only true God, and Jesus Christ whom thou hast sent. 5. That, Gross ignorance of God and of his Gospel, is so dangerous a sin now under the New Covenant in the midst of the glorious Sunshine of the Gospel, That its a great evidence of such persons lost condition, that Satan the God of this world hath blinded them, through the just judgment of God: And that When the Lord Jesus shall be revealed from heaven with his mighty Angels, he shall in flaming fire take vengeance on them that know not God, and obey not the Gospel of our Lord Jesus Christ. By all which laid together its evident, that now under the New Covenant God requires from his Federates, and they implicitly restipulate, to endeavor after a more excellent knowledge of God, then was in Ordinary under the Old Covenant.
What manner of knowledge of God this is, which is now under the New Covenant required and expected from us; and How we may know whether we have such a knowledge; hath been already manifested.
II. Faith. This New Covenant is laid down wholly in Promises: And therefore God implicitly requires and expects Faith from his Federates to accept, embrace and apply those Promises: God's Promises and our Faith are Relatives. When God promiseth he intends we should believe: Otherwise how shall his Promises, or promised Mercies be appropriated to us as our own, without Faith? But more Particularly when God promiseth here Remission of sins, and so consequently Justification in Christ, and for his satisfaction, as hath been shown in opening the third Article of this New Covenant; He also implicitly requires and expects from all his Federates, and they implicitly restipulate (through his grace) true saving and justifying Faith in Jesus Christ already revealed and exhibited. For, as hath been shown, Remission of sins is Promised only in Christ through Faith: and by Faith only is to be Received. And we are Justified by Faith without the deeds of the Law.
True Faith in Christ to come afterwards, was required of the Federates under the Old Covenant; they being by the Law (not shut out from the faith, but) shut up unto the Faith, that after should be more clearly and fully revealed. The Law being our School-master to bring us to Christ, that we might be justified by Faith, Gal. 3. 22, 23, 24. But True Faith in Christ, come already, humbled and exalted for us already, &c. is now much more called for and required of the Federates under the New Covenant. For, I. Now the Doctrine of Justification by Faith is come, being now more clearly and fully revealed then ever under the Old Covenant; But after that Faith is come, we are no longer under a School-master: For ye are all the children of God by Faith in Christ Jesus. Now under the New Covenant he saith; Faith is come; Not, that it was not come at all under the Old Covenant, (for even then it was revealed more imperfectly, darkly and sparingly, Gen. 15. 6. with Rom. 4. 3, 4, 5. Deut. 30. 11. to 15. with Rom. 10. 6. to 11. Psal. 32. 1, 2. with Rom. 4. 6, 7, 8.) But, that it is now so clearly and fully revealed since Christ, that all are to be justified by Faith in Christ, that comparatively Faith is not said to come till now. Faith came before, but very darkly, obscurely, imperfectly, sparingly, &c. But Faith is come now very clearly, evidently, perfectly, plentifully. That coming of Faith, was comparatively as no coming, in respect of this coming. Read those two accurate and admirable Epistles of Paul to the Romans, and Galatians; and therein you shall easily see, that this blessed Doctrine of Justification and Salvation by Faith in Jesus Christ, is more plainly and fully stated, then in all the Books of the Old Testament. 2. Now under the New Covenant, God, more positively and peremptorily then ever under the Old, Commands believing in Christ for Life and Righteousness, as the great work that he expects and accepts; This is his Commandment, that we should believe on the name of his Son Jesus Christ. — Jesus answered and said unto them, This is the work of God, that ye believe on him whom he hath sent. How earnestly doth our Savior Christ in his Doctrine call for believing? As, Mark 1. 14, 15. John. 12. 36. & 14. 1, 11, 29. And how did his Apostles press believing upon such as desired Jesus Christ and salvation by him? As Acts 8. 36, 37. & 16. 30, 31. 3. New under the New Covenant The Promises of Righteousness, Pardon, Life and Salvation are more clearly and plentifully annexed to Faith in Christ, then ever formerly under the Old Covenant. By him all that believe are justified from all things, &c. — Through his name whosoever believeth in him shall receive Remission of sins. That whosoever believeth in him should not perish, but have eternal life. — Whosoever believeth on him, shall not be confounded. — Whosoever shall call upon the name of the Lord shall be saved: How then shall they call on him in whom they have not believed? — He that comes to me shall never hunger, and he that believes in me shall never thirst. — Him that cometh to me, I will in no wise cast out. — He that believes, shall be saved. With many Promises of like nature. 4. Now under the New Covenant, unbelief in Jesus Christ is more condemned as the grand sin of sins, and more threatened with damnation then ever under the Old Covenant. Though unbelief in Christ to come, was very sinful and damnable Then: yet unbelief in Christ already come, is double sinful and damnable Now. — And when he ( viz. The Holy Ghost) is come▪ he will convincingly-reprove the world of sin, of Righteousness, and of Judgment. Of sin, Because they believe not on me. Among pardonable sins, no sin is comparable to this not believing in Christ: Therefore this is the only sin mentioned to be reproved — He that believeth not is condemned already: because he hath not believed on the name of the only begotten son of God. — He that believeth not the Son, shall not see life; but the wrath of God abideth on him. From all these particulars its very clear that God much more expects and requires Faith under the New Covenant, then under the Old. Under the Old Covenant, Faith was in its Infancy, Minority, Obscurity, &c. but under the New Covenant, Faith should be in its Maturity, High excellency and Glory.
What true Faith in Christ is; How it acts; and How we may discover it to be in ourselves: hath been already unfolded. As also, How we are to walk before God in true Faith: and How we are to live by Faith, in General: and in the Particular Case of tribulations and distresses. See all these, for thy satisfaction, pointed at in the margin.
III. Repentance. God in this New Covenant Promising to write his Laws in the Minds and Hearts of his Federates, promiseth in and under that blessing to give them Renovation, Repentance, Sanctification, &c. as hath been manifested in opening of that Article: and Promising Remission of sins, in not remembering them anymore, He implicitly requires them to exercise Repentance; and when they close with this Promise, they also implicitly Re-promise to Repent.
This is evident. For, 1. Under this New Covenant God doth command and call for true and unfeigned Repentance, more fully and universally, then under the Old Covenant. Of Old God commanded only the Jews to Repent, they only being taken into Covenant with God: But now God Commandeth (not only the Jews, but) all men everywhere to Repent, in all Nations, having extended his New Cevenant to all Nations. And Christ plainly instructs his Apostles in this point after his Resurrection, saying; Thus it is written, and thus it behooved Christ to suffer, and to rise from the dead the third day. And that Repentance and Remission of sins should be preached in his Name among all nations, beginning at Jerusalem. Thus also the Apostles managed their preaching: First calling the Jews, then the Gentiles, to Repentance. And this was Paul's course, according to his Commission▪ showing first unto them of Damascus, and at Jerusalem, and throughout all the coasts of Judea, and then to the Gentiles, that they should Repent, and turn to God, and do works meet for Repentance. 2. Remission of sins is under the New Covenant Preached and Promised more clearly and fully upon Repentance and Turning unto God, then it was under the Old. 3. The Apostolical Practice under this New Covenant was, to Admit men as Federates to the New Covenant, and Baptize them, upon testification and Profession of their Faith and Repentance. 4. When any Church-members had been cast out of Church-Society for their Scandalous and contagious deportment, The primitive Churches did not receive them again into wonted fellowship till they had given very good demonstration of their sincere Repentance. By all this its plain, That under this New Covenant, God requires, and his Federates restipulate and perform (through his grace▪ Repentance from dead works.
What true Repentance is; and How we may know whether we have attained to it or no; hath been elsewhere manifested.
IV. Conformity to God's Laws in Heart and Life, in Inward Constitution, and Outward Conversation. In this New Covenant God promiseth this great Blessing, whilst he Covenants to give his Laws into the Minds, and to write them in the hearts of his Federates. For what is this his giving of his Laws into their Minds and Hearts, but his new framing and new principling their minds and hearts so with his Spirit, Image, and Grace, that they shall be sweetly conform and answerable in all points to his Laws? And also an harmonious answerableness of Life and practice, resulting from those Principles, is Consequently Promised. Now, The Lord, Promising explicitly such Inscription of his Laws in their mind and heart, to bring their Mind, Heart and Life into a sweet Conformity to his Laws, doth Implicitly expect and require from his Federates an Universal Conformity and agreeableness of Heart and Life to his Laws.
This is plain. For, 1. The Lord, in this his New Covenant, doth therefore Promise a New Inscription of his Laws in the Minds and Hearts of his People, that both their Hearts and Lives may be Conform to his Laws, and may keep the same. When God, in the Old Covenant Administration, wrote his Laws only upon Tables of Stone, without the People, that writing did not at all prevail to make either their hearts or lives Conform and answerable to God's Laws, but they Contrariwise did violate and break the same. God therefore purposely contrives a New Covenant and New Tables for his Laws, the fleshly I ables of Mind and Heart; and a New Inscription of his Laws in these New Tables, by his Spirit: that their Minds and Hearts might be conform and agreeable to his Laws, that they might have a Law within them answerable to the Law without them, that so God's Law & New Covenant might not be broken as his Old Covenant was. This is a principal thing which God aimed at in the Constitution of his New Covenant that the Hearts of his People, as fleshy, flexible and Compliant Tables, might in all things so answer his Laws, that in their lives and practices they might sincerely keep them. 2. The Grace of God, the Doctrine and Gospel of God's Grace in Christ now under the New Covenant, appearing to all men, to all sorts of men, Jews and Gentiles, Teacheth us to live Soberly towards ourselves, Righteously towards man, and Godly towards God, in this present world. This compriseth in it an Universal & Compleat Conformity of Life to the whole Law of God. For what Duties of First or Second Table do not those three words, those three great Adverbs, Soberly, Righteously and Godly, comprehend? As I have already evidenced. And to like effect in the Books of the New Testament there are many Exhortations, Directions and Commands of walking answerably to the Law of God. 3. Christians, now under the New Covenant, are God's workmanship created in Christ Jesus unto Good works, which God hath before ordained that we should walk in them. Therefore in the New Covenant God intended that our walk, way and Course of life should be conform to the Law of God. Especially considering that the inward frame of the ( o ) Divine nature and Image of God wherein they are New created in Christ, consists in Knowledge, Righteousness and true Holiness. Which implies a plenary answerableness of their hearts (whence their actions flow) to the Law of God. 4. The Doctrine of the New Covenant much Commends and urgeth Love, as the Sweetest principle enabling and inclining to keep the Law of God sincerely, cheerfully, delightfully. If you love me (said Christ) keep my Commandments. — For this is the Love of God, that we keep his Commandments, & his Commandments are not grievous. Love makes everything light and easy. Yea Love is highly magnified as the very fulfiling of the Law: as the Substance and Soul of the Law and of all Obedience. 5. Sincere observance of God's Commandments from a Principle of Love, is encouraged by divers great and precious Promises in the Doctrine of the New Covenant. 6. The Sins and abominations against the Law of God are in the Books of the New Testament threatened with severest judgments and eternal Condemnation. And therefore by all this its clear that God expects an universal Conformity of his Federates hearts and lives to his holy Laws.
Wherein this Conformity Stands, See in the Opening of the First Article of the New Covenant, and elsewhere in unfolding Walking before God in Obedience.
V. Entire Self-denying, Self-Resignation unto God. When God Promiseth in his New Covenant, this Blessing▪ And they shall be my People: He implicitly requires from them, & they tacitly Re-promise unto him, in accepting of his Covenant, That they will be his People, That they will yield up themselves Souls and Bodies in an entire Self-denying, Self-Resignation unto God. As God promiseth, they shall be my people: so they sweetly echo again to God, we will be thy people, that is, we are well contented, To be thine only in Christ, not our own, not Sin's, not the world's, not Satan's: And thine wholly in Christ, in all we are, have, can do or endure for thy Glory. This is a very Comprehensive Duty: Hath in it especially two grand branches, plainly Implied in this New Covenant, and expressly required in the Books of the New Testament again and again, viz. 1. Self-Denyal, or Self-Abnegation, for God in Christ. 2. Self-Resignation to God in Christ.
1. Self-Denyal, or Self-abnegation, for God in Christ. This is one of the First and fundamental lessons in Christ's School. — If any man (saith Christ) will come after me, let him deny himself. That is, whatsoever belongs to himself, that stands in opposition against God, or comes in Competition with God. As, 1. All Self-sinfulness, ungodliness and worldly lusts Tit. 2. 11, 12. 2. All Self-righteousness. As did Paul, Phil. 3. 4. to 12. 3. All Self-wisdom, 1 Cor. 3. 18, 19, 20. Let him become a fool, that he may be wise. 4. All Selfwilledness. Thy will be done in earth, as in heaven. Math. 6. 10. Luke 11. 2. 5. All Self-Relations to dearest Natural allyes, as Father, mother, wife, children, sister, brother, &c. Mat. 10. 37, 38. Luke 14. 26, &c. 6. All self-possessions and worldly enjoyments, Luke 14. 28. to 34. 1 John 2. 15. 7. All self-l •… e. He must deny not only his liberty, but even his very life for God in Christ, Mat. 10. 38, 39. Luke 14. 26. Acts 20. 24. & 21. 13. All must be denied; that God in Christ, better then all, may be enjoyed.
2. Self-Resignation of all we are, have, can do, or endure unto God. —Present your bodies a living Sacrifice, holy, acceptable unto God, which is your service according to the Word. — Ye are not your own. For ye are bought with a price: Therefore glorify God in your Body, and in your Spirit, which are God's.
Inferences.
I Hence, As God's New Covenant-mercies expressly Promised, so our New Covenant-Duties implicitly restipulated, are very comprehensive. What Mercy is not comprised in those Mercies! What Duty is not comprehended in those Duties!
II. Hence, The New Covenant-Duties are so required from us, as is most consistent with God's Free-grace unto us. For he first expressly promiseth Ability; and then implicitly requires answerable Duty. First he enables us to do, what he will require: Then requires us to do, what we are able. We must know him, but first he will teach us: we must believe and Repent, and be conform to his Laws in heart and life, but first he will write his Law in our Minds and Hearts: we must be his people, but first he will make us his people. Well said Augustine, Lord give me to do what thou commandest, and then command what thou pleasest.
III. Hence, As we would receive the New Covenant-blessings from God: So we should return the New Covenant Duties to God.
CHAP. VI. Of the Blessed MESSIAH, our Lord JESUS CHRIST God-man; The only Mediator, Testator, and Surety of the NEW COVENANT betwixt God and Man.
H Aving thus unfolded the Matter of the New Covenant, Consisting, Partly In Precious Blessings Promised on God's Part to his Federates; Partly In Spiritual Duties required from and actually restipulated by his Federates to God, when they come actually to close with God in this Covenant: In the next place, take we into serious Consideration. The Mediator, Testator, and Surety of the New Covenant, JESUS CHRIST; In and by whom, This New Covenant is dedicated or established, and All the New Covenant-Mercies and Blessings are Obtained for us, Promised to us, Applyed and effectually conferred upon us. And touching The Mediator of this New Covenant, I shall principally endeavor to set forth; 1. The Necessity of a Mediator betwixt God and Man. 2. The Person •… the Mediator, who and what manner of Person he is, and ought to be. 3. The Office of this Mediator, wherein it consists, and How he executeth it. 4. The Dedication and Application of this New Covenant, by virtue of that his Mediatory Office. These four Heads will easily comprize what is here necessary to be spoken touching the Mediator of the New Covenant, JESUS CHRIST.
And now, being come to JESUS the Mediator of the NEW COVENANT, and to the blood of sprinkling that speaketh better things then the blood of Abel: We are come to look into that profound, supernatural Mystery, which our B Savior himself saith: Flesh and blood hath not revealed, but his Father which is in Heaven. And Paul intimates that, The Preaching of Christ, is according to the Revelation of the Mystery, which was kept secret since the world began, but now is made Manifest—and made known to all Nations for the obedience of Faith. Jerome said: We know Christ to be wisdom. This Treasure is bred in the Field of the Scriptures: This Gem is bought with many Pearls.—Christ is Sanctification, without which none shall see the face of God. Christ is Redemption, •… he Redeemer, and the Price. Christ is All, so that he who hath left all for Christ, may find one for all. And elsewhere he stiles Christ; The Head of all the Scriptures. The head and beginning of the whole Body, and of them that believe, and of all spiritual understanding. Sweetly and elegantly said Ambrose: We have all things in Christ. Let every Soul come to him, whether it be sick of corporal sins: or wounded with some nails of worldly desire: or as yet imperfect, but profiting by intentive Meditation: or already perfect with many virtues: everyone is in the Lord's power, and Christ is All unto us. If thou desirest to have thy wound cured, he is the Physician: If thou burnest with fevers, he is a fountain: If thou art laden with iniquity, he is righteousness: If thou needest help, he is strength: If thou fearest death, he is life: If thou desirest Heaven, he is the way: If thou declinest darkness, he is light: If thou seekest food, he is thy nourishment. O taste and see, how sweet the Lord is: happy is the man that hopeth in him! Now therefore we are come, To the Marrow of all the Scriptures: To the Kernel of the New Covenant, and of all the Covenants of Promise: To the Center of all God's Promises: To the Mystery of Christianity: To the Head, Hope, and Life of the Church and all true Christians: and To the only foundation of all true Peace, Happiness and Consolation: even to JESUS CHRIST God-man, Mediator betwixt God and Man. Whose 1. Necessity, 2. Person and Office, more Generally, 3. Execution of his Office, more Particularly, 4. New Covenant Establishment and Application thereby, I shall for clearness sake, represent in four distinct Aphorisms ensuing.
APHORISM. I. Of the Necessity of a Mediator betwixt God and Man, in General.
THat, A True, Fit, and Sufficient Mediator of the New Covenant was most necessary betwixt God and man.
For evincing of this, I shall show 1. How, and in what sense a Mediator was necessary. 2. Why, and in what respects such a Mediator was so necessary betwixt God and man.
I. How, and in what sense a Mediator may be said to be Necessary betwixt God and man. For Resolving this note;
1. There is (as the Schoolmen well observe) a threefold Necessity. viz. 1. A most Perfect and Absolute Necessity, when a thing is so, that it cannot not be, by the power of any Agent whatsoever. This Necessity belongs only to the Divine Nature which is most perfect, and cannot by any Agent whatsoever be brought not to be, or to be other, or otherwise then he is, James 1. 17. 1 Tim. 1. 17. 2. A Natural Necessity whereby anything so is, that by virtue of a natural agent it cannot be or behave itself otherwise. So, The Heavens are necessarily moved about, and no natural thing can hinder their Motion. So, fire is necessarily hot, and tends upwards: no Creature can take these Properties from fire. Thus, Man necessarily flies misery, desireth happiness, true or false, &c. 3 An Hypothetical Necessity, which is also called a necessity of consequence when anything is Necessary ( aliquo supposito ) upon supposition of some other thing. And this is not A Necessity Absolute, in the things themselves, but Respective and upon connection of one thing with another. Thus, supposing that the Sun enlightens all the world, it must necessarily have light in itself: Supposing God's Covenant, Truth and Justice: Man sinning must necessarily die, if Satisfaction be not made to God's Justice: supposing God's Decree, they that shall be glorified must necessarily be called and justified. And in this last sense, A Mediator betwixt God and Man was Necessary: that is, His suppositis, These and such like things being supposed, viz. ( 1 ) That, God hath Decreed to create Mankind and to glorify his Mercy, and Justice in Mankind peculiarly, Preparing some as vessels of Mercy unto Glory, and Passing by others as vessels of wrath fitted to destruction, Rom. 9. 22, 23. ( 2 ) That, those of Mankind whom God intended as vessels of Mercy for Glory, he elected in Jesus Christ. Ephes. 1. 4, 5. ( 3 ) That, God purposed to create man upright under a Covenant of works upon pain of Death, but to leave man to himself, so as to suffer him to fall, that thereby he might take occasion to express the riches of his free-Grace and Mercy in saving his Elect by Jesus Christ: And that God did this accordingly, Gen. 1. 26, 27, 28. Eccles. 7 29. & Gen. 2. 16, 17. & 3. throughout. Rom. 5. 12. God working all things according to the Counsel of his own will, Ephes. 1. 11. (4) That, Man being upright, but mutable, being left to himself, fell from God through the enticement of Satan, and so in Adam all mankind became guilty of eternal death, and at utter Enmity with God, Gen. 3. throughout. Rom. 5. 12. & 6. 23. & 8. 7, 8. (5) That God having threatened Death to Adam in case of Sin, Gen 2. 16, 17. And Adam sinning, and in him all mankind, the Elect, as well as others, Gen. 3. throughout. Rom. 5. 12. the Elect could not be restored and saved according to God's Decree, without impeachment to his Truth and Justice, Gen. 2. 16, 17. Rom. 2. 5, 6, 11. Deut. 32. 4. unless God's Truth should be verified, and his Justice satisfied, by Man offending, or by A sufficient Mediator or Surety for man, which should fully pay man's debt by undergoing death for man, Heb. 9. 22. to the end. & 10. 7. to 20. & 7. 22. 1 Pet. 2. 23, 24. so reconciling God and man, 2 Cor. 5. 18, 19, 20, 21. Rom. 5. 8, 9, 10, 11. (6) That the Elect according to God's Decree must be eternally saved, Rom. 8. 29, 30. Upon Presupposal of these, and such like things, A Mediator betwixt God and man was necessary. That is, A Mediator was necessary by an Hypothetical necessity.
2. Again, I say, [ A True, Fit and Sufficient Mediator was necessary under the New Covenant. ] True; that is, More then Typical: Fit, that is, equally Middle betwixt God and man: Sufficient; that is, being every way able to reconcile God and Man. Moses under the Old Covenant was Mediator: but Neither True, Fit, nor Sufficient. Not True, but Typical: being herein a dark Type and Figure of Christ. Not Fit, but very Unfit; being no Equally Middle Person, but a mere man, nearer to Man then to God. Not Sufficient, but very Insufficient: being utterly unable to reconcile God and the People, yea himself needing Reconcilement to God by an higher Mediator. Such a Typical, Unfit, Insufficient Mediator was Moses. But the New Covenant being ordained purposely for Reformation of the Imperfections of the Old Covenant, The Mediator of the New Covenant must be True, Fit and Sufficient fully to bring God and man into Unity and Peace: he must every way transcend Moses.
II. Why, and in what respects A Mediator of the New Covenant, yea such a True, Fit and Sufficient Mediator, was Necessary betwixt God and man.
Resolut. A True, Fit and sufficient Mediator of the New Covenant betwixt God and man was Hypothetically most necessary in divers regards. For,
1. Without a Mediator, and that such a Mediator, God's Eternal Decree touching man's true, spiritual and Everlasting Happiness should never have been brought unto actual Execution, For, As All man's Spiritual and Eternal Happiness is eternally decreed: So it is all Decreed to Man in and through a Mediator. Mans Redemption is decreed in, and through a Mediator, 1 Pet. 1 18, 19, 20. His Adoption into God's Family is decreed, in and through a Mediator, Eph. 1. 5. His Holiness and Unblameableness in love is decreed, but in and through a Mediator, •… ph. 1. 4. His Obedience is decreed, but in and through a Mediator, 1 Pet. 1. 2. His Eternal Happiness of both Soul and body (comprised under Adoption, Rom. 8. 23.) is decreed, but in a Mediator, Eph. 1. 4, 5. His Vocation, Justification and Glorification are decreed, but in a Mediator, Rom. 8. 28, 29, 30. Therefore without a Mediator God's Decrees, touching man's spiritu •… l and eternal Happiness cannot have their full execution and accomplishment. Thus A Mediator betwixt God and man was most necessary for the execution of God's Decrees.
2. Without a Mediator, and that such a Mediator, The Prophecies, Promises and Types laid down in Holy Scripture could never actually have been fulfilled and accomplished. For, 1. Moses and the Prophets have foretold the Mystery of a Mediator, and how all spiritual and eternal blessings are procured for, and applied unto the Elect of God, by a Mediator. 2. The Promises of all saving Blessings to mankind; As, Of the Seed of the woman to bruise the Serpents head, Of the Seed of Abraham in whom all the Families of the Earth should be blessed, Of a Prophet like Moses to be heard in all things, Of a Priest after the order of Melchizedek, Of the Seed of David that should sit upon his Throne to Rule the House of Jacob forever, Of Redemption and deliverance from all our spiritual Enemies, Of Blessing all Nations in their effectual Calling and Conversion from their iniquities, Of Remission of sins and Justification, Of the Holy Spirit and Sanctification, Of Eternal Life and Salvation; I say all these, and all other Promises in the Book of God, are either Promises of a Mediator, or Promises in and through a Mediator: in whom all the Promises of God are yea, and Amen, 2 Cor. 1. 20. 3. The Types and shadows of old did all intend a Mediator, and Center in a Mediator, representing something or other of a Mediator, viz. Either His Person, that he should be God-man, shadowed out in the Pillar of Fire and Cloud, Exod. 13. 21, 22. & 14. 19, 20. as formerly I have shown in opening the Sinai-Covenant: Or his offices Of Prophet, Priest and King; shadowed out by those •… hree famous offices among his people. Of his being Sacrificed to expiate our sins, shadowed out by all the Le •… itical Sacrifices, &c. Heb. 10. 1, &c. & 9. 9, 10, 11, 12. Col. 2. 16, 17. All the Ceremonials were purposely ordained to adumbrate a Mediator one way or other: as heretofore I have abundantly evidenced in explaining the Sinai-Covenant. Now that all such Prophecies, Promises and Types (so notably fore-telling, fore-assuring and prefiguring a Mediator ) might at last have their due and intended accomplishment, It was necessary there should be a Mediator betwixt God and man, without whom they would have proved false, and vain, and null, and void.
3. Without a True, Fit and Sufficient Mediator, the New Covenant would have been as weak and imperfect as the Old. The Old Covenant was very imperfect, weak, ineffectual, unprofitable. Why? Especially and principally because it wanted the True, Fit and Sufficient Mediator: having only some dark types and shadows of a Mediator, in Moses, in the Priesthood, in the Sacrifices, &c. As the Apostle shows. But the New Covenant was to be, and is a better Covenant, Reforming all the defects and imperfections of the former Covenant by a better Priesthood, a better Sacrifice, a better and more perfect Tabernacle, &c. that is, By the True, Fit and Sufficient Mediator of the New Covenant, by whom the Covenant and all things under the Covenant are made better. Take away this Mediator from the New Covenant, and its as weak, unprofitable, imperfect and ineffectual as the Old.
4. Without a True, Fit and Sufficient Mediator, the Extream Enmity by reason of sin betwixt God and lapsed mankind could never have been removed, nor God and Man Reconciled. For, Consider deliberately▪ I. God on the one hand (who made man upright in his own Image, ) is, 1. Infinitely pure and holy. So that he cannot endure sin in his Creature; but forbids it upon pain of Death. Isa. 6. 3. Hab. 1. 13. Exod. 34. 7. Gen. 2. 16, 17. 2. Infinitely Just. So that he cannot but take vengeance of sin acted by his Creature, and punish it to the uttermost, unless full Satisfaction be made by man, or for man, Deut. 32. 4. Rom. 3. 5, 6. & 6. 23. 3. Infinitely true and faithful. So that his threatening of Death for sin, must be accomplished and verified. Deut. 32. 4 Gen. 2. 16, 17. Rom. 6. 23. II. Man on the other hand, being made in God's image upright. 1. Was most justly obliged, by the Law of Nature and Creation, to be exactly obedient and subject to the just and equal Law of his Maker. 2. Was as justly exposed to the curse and malediction of God's Law, in case he transgressed it And therefore as soon as Man had offended God by transgressing his Law, he became presently guilty of Death and Condemnation. 3. Man lapsed could no way satisfy the infinite Justice of the offended God, nor could he of himself do or endure anything that could prevail to make Reconciliation betwixt God and him: being but a mere finite creature, yea a wretched Sinner without strength, still treasuring up unto himself wrath, by increasing sin continually. III. Hence, from all this it follows; 1. That, Theres an utter Enmity betwixt God and lapsed man, which nor man nor any mere creature in the world can possibly remove. 2. That, of Necessity, The Holy, Righteous and Faithful God must inflict the Penalty of his broken Law, Death, upon all mankind lapsed, according to his Truth and Justice; And then, either Mankind should forever lose all happiness in fruition of God, And God should lose all the voluntary service and subjection of Mankind unto himself: Or God must not punish lapsed man for his sin, which would be utterly against his Truth and Justice. Or some Middle way must be devised, To devolve, translate and put Mans sins and punishment upon some fit and sufficient Person fully able to bear them, and make complete satisfaction for them to God: As also to interest lapsed man in that sufficient Persons Righteousness for his acceptation with God. And this Middle way, is by way of Mediator. Thus, man lapsed must forever Perish, Or God must be Unfaithful and Unjust, or there must be a Mediator interposing to satisfy God's Justice and fufill his Truth, that the Sinner may be saved.
5. Without a True, Fit and sufficient Mediator, Lapsed man could never have been Redeemed. This is evident especially two ways. For, 1. The Bondage and Thraldom into which lapsed man is implunged, is such and so great, that none but such a Mediator can rescue and Redeem him from it, viz. A Bondage, (1) Under the Power and Dominion of sin and iniquity, Rom. 6. 6, 12, 13, 14. & 8▪ 8. Acts 8. 23. Eph. 2. 1. (2) Under the guilt of eternal Death and Condemnation for sin, Rom. 3. 19. & 1. 32. & 6. 23. Eph. 2. 3. (3) Under the Irritation, Rigour and Curse of the Law, Rom. 7. 8 to 14. Gal. 3. 10. (4) Under the Fear and terror of Death, Heb. 2. 15. (5) Under the Merciless Tyranny and cuelty of Satan and the Powers of darkness, Heb. 2. 14. 2 Tim. 2. 25. Col 1. 13. 2. The way of lapsed man's Redemption and deliverance from all this thralldom, from the hand and power of all those Enemies, is such, viz. By Right, Price and Power, that none in the world but such a Mediator can possibly effect or accomplish the same. The Right of Redemption belongs, not to a stranger, but to a near Kinsman, by the Law. None but a near Kinsman is a fit Redeemer. The Price of Redemption must be beyond all Corruptibles, that mere Creatures can perform, that it may be fully Satisfactory to God's infinite justice, 1 Pet. 1. 18, 19. Acts 20. 28. And the Power of the Redeemer must transcend the Power of all our Spiritual Enemies that enthrall us, Math. 12. 29.
6. Without a True, Fit and sufficient Mediator lapsed man could never have been effectually called, Sanctified, Justified, and Saved. For it is by the Bounty, Fulness, Virtue, Power and Efficacy of such a Mediator, that lapsed man is Converted from his Sins and iniquities, Acts 3. 25, 26. Sanctified through the Spirit, 1 Pet. 1. 2. 1 Cor. 1. 30. & 6. 11. Justified in the sight of God by imputed Righteousness, covering all sin, Acts 13. 38, 39. 1 Cor. 1. 30. And Saved from eternal wrath and condemnation, Rom. 5. 9, 10.
By all this we may plainly see, •… in the General, The great Necessity of a True, Fit and Sufficient Mediator betwixt God and Man.
APHORISM II. Of the Person of Christ; and of His Mediatory Office, more Generally.
THat JESUS the only Son of God, is also the Son of the Urigin Mary, God and Man in one Person, THE CHRIST and Promised MESSIAH, is, as God-man, the only True, Fit and Sufficient Mediator, Testator and Surety of the New Covenant betwixt God and man.
In this Aphorism is set forth, I. The Person of the Mediator; who and what he is. And this, 1. By his Proper Denomination; JESUS. 2. By his Descent and Filiation; which is twofold, viz. ( 1 ) Eternal, before all time. And so he is; The only son of God. ( 2 ) Temporal, in fullness of time, Gal. 4. 4. So he is also, The Son of the virgin Mary. 3. By his two Natures, Divine and Human, Personally United; God and Man in one Person. God incarnate, The word made flesh; God manifest in the flesh; Immanuel, that is, God-with-us. II. The Office of this Mediator. And this three ways. 1. By his Designation and Unction for it; THE CHRIST and Promised MESSIAH. The Greek word Christ; and the Hebrew word, Messiah; do both of them signify Anointed. 2. By the Nature of his Office, and the peculiar Appropriation of it to him alone; The only True, Fit, and Sufficient Mediator, Testator, and Surety of the New Covenant betwixt God and man. 3. By the Capacity in which he became Mediator, Testator and Surety, viz. Not as God alone, nor as man alone; But, As God-man. All these Particulars touching the Person and office of the Mediator, are couched closely together in this short Aphorism, and are evident by these Scriptures annexed in the Margin.
But, these being Fundamental Principles of Faith, and of very high Consequence to Salvation (yet divers of them very intricate and hard to be understood,) they had need to be more largely Expl •… cated and evidenced. And therefore for greater clearness herein, I shall resolve the Apherism into these four distinct Positions; withal, explaining and confirming them, viz. 1. That JESUS the only son of God, and the son of the virgin Mary, is God and Man in one Person. 2. That, JESUS, God-man, is THE CHRIST the Promised Messiah: and he alone. 3. That, JESUS CHRIST God and Man, is the only True, Fit, and Sufficient Mediator, Testator and Surety of the New Covenant betwixt God and Man. 4. That JESUS CHRIST is Mediator, Testator and Surety of the New Covenant betwixt God and man, as he is God-man. All the former Particulars will easily be reduced to these four Poositions.
Position I. That. JESUS, the only Son of God, and the Son of the Virgin Mary, is God and Man in one Person. Here note, 1. What this Name JESUS imports. 2. That this JESUS is the only son of God. 3. That This JESUS also is the son of the virgin Mary. 4. That this JESUS, son of God and of the virgin Mary, is God and man in one Person.
I. What this Name Jesus imports. This Name 〈 in non-Latin alphabet 〉 in the Greek most frequently given to our Savior in the New Testament, which in Latin and English is JESUS is originally an Hebrew name, viz. 〈 in non-Latin alphabet 〉 Ieshuah, or 〈 in non-Latin alphabet 〉 Iehoshuah, A Savior. From 〈 in non-Latin alphabet 〉 Iashah, which in Hiphil is 〈 in non-Latin alphabet 〉 Hoshiah, To save, To preserve, To help. This Hebrew name was first given to Hoshea the Son of Nun, whom Moses called Iehoshuah, Numb. 13. 10. and the Apostle calls, Jesus, Heb. 4. 8. He saved Israel from their enemies, the Canaanites, &c. and brought them into the Promised Land of Rest; therein being a type of our TRUE JESUS, that saves all the elect Israel of God from all their Spiritual enemies, and brings them into Heavens everlasting Rest, Heb. 4. 8. to the end. Sundry witty Allusions or Allusive Etymologies are given of this Name JESUS, to show the Signification and Reason thereof; but waving those curiosaties, we are to acquiesce in the Angels Reason, why our Mediator should be called JESUS, as most authentic and unexceptionable.— And thou shalt call his name JESUS, for he shall save his People from their sins, Mat. 1. 21.
Our blessed Mediator is called JESUS, that is, ASAVIOUR; 1. Because He saves his People from their sins. This is the Angels Reason, and its the grand Reason, whereupon other Reasons do depend. 2. Because, He saves them from the wrath of God. God's wrath being only for sin. 3. Because, He saves and redeems from the accusation, malediction, rigor and terror of the Law of God. God's Law accusing, cursing and terrifying only for sin. 4. Because, He saves from Death, Judgment and eternal Condemnation. Those being the proper and peculiar wages of sin. 5. Because, he saves and delivers us from Satan and all the powers of darkness, yea from all our spiritual enemies. Which have got advantage against us only by sin. Now our blessed JESUS so saves: that, 1. He is the only Savior, Neither is there salvation in any other: for there is none other name under heaven given among men whereby we must be saved. 2. He saves universally all the elect people of God that are lost in the first Adam, whether Jews or Gentiles, of what Nation soever in the whole world. 3. He saves variously, with all manner of Necessary Salvation, viz. Meritoriously, by himself and his own Mediation with God for us. Efficatiously, by his Spirit and his effectual operation in us. Instrumentally; On his part, by his Word and Ministers: On our part, by Faith embracing Christ for Salvation. 4. He saves most sufficiently, and forever, all that come unto God by him. He is able to save to the uttermost ( 〈 in non-Latin alphabet 〉 to all end ) all that come unto God, &c. Hence he is called, not only Savior, but salvation itself, 〈 in non-Latin alphabet 〉 Gen. 49. 18. and 〈 in non-Latin alphabet 〉 Luke 2. 30. He is his Peoples only, manifold, perfect and all-sufficient Salvation: from Sin, Wrath, Curse, Death, Condemnation, and all the Powers of Darkness. All these are comprised in this one word JESUS. The whole Gospel is hid in this Name JESUS. ( 1 ) When we are first initiated into the Church: We are baptized into the Name of Jesus, Acts 2. 38. and 19. 5. ( 2 ) When we are Converted to God; we put on the Lord Jesus, Rom. 13. 14. ( 3 ) When we act anything, whatsoever we do in word or Deed, we should do all in the name of the Lord Jesus, Col. 3. 17. ( 4 ) And when we are dissolved, and lay aside these earthly Tabernacles; we sleep in Jesus, 1 Thes. 4. 14. The Saints dead dust is under the Key and custody of this Jesus. O sweetest, and most delicious Name! For what can be sweeter to a Sinner then a Savior; to a lost soul. then a Jesus? The Name Jesus, is the Music of the Gospel, the Comfort of Repenters, the Triumph of believers, the terror of the Devil and of all the Powers of darkness. The Name Jesus, is Light and Life, Meat and Medicine, Health and Hope unto the Soul. This sweet Name Jesus, is Honey in the Mouth, Melody in the ear, and a very Jubiliee in the heart.
II. That this JESUS is the only son of God. 1. How? ( 1 ) Not by Creation: so the Angels and all Mankind are sons of God, Job 1. 6. Heb. 12. 9. Numb. 16. 22. and 27. 16. ( 2 ) Not by Adoption: So all the elect of God actually called, are the Sons and Daughters of God, Gal. 4. 4, 5, 6. 2 Cor. 7. 17, 18. Rom. 8. 15, 16. John 1. 11. ( 3 ) But by Generation. Even by Eternal, Ineffable and Unconceivable Generation of the Father before all worlds, according to his Deity. He is also called The son of God, according to his Humanity, in regard of his Miraculous conception in the Virgins womb, without man, by the Holy-Ghost, Luke 1. 35. But that comes not under this present Consideration. 2. Whence may it appear that this Jesus is in this sense, according to his God-head, the only Son of God? Divers ways, viz. ( 1 ) From clear Testimonies of Scripture, wherein he is styled the son of God, yea The only begotten son of God. 〈 in non-Latin alphabet 〉 Peter confessed; Thou art Christ, that son of the living God. Here's a Demonstrative particle, 〈 in non-Latin alphabet 〉 , that son: denoting Christ to be Son of the living God so peculiarly, as neither Elijah, nor Jeremiah, nor John the Baptist, nor any of the Prophets were the sons of God. And the word was made flesh, and dwelt amongst us, and we beheld his glory, the glory as of the only begotten of the Father. — The only begotten son, which is in the bosom of the Father, he hath declared him. — God soloved the world, that he gave his only begotten son, &c. — Because he hath not believed in the name of the only begotten son of God. — God sent his Only begotten son into the world, that we might live through him. ( 2 ) From the glorious & exact resemblance of this son begotten, to the Father begetting. God hath in these last days spoken to us by his son,—who being the brightness of his glory, and the express image (or character ) of his Person, &c. None but Jesus Christ is the brightness of God's glory, and the express image of his person, this is here ascribed to him alone by peculiar appropriation. Therefore he alone is God's Natural and eternal Son. ( 3 ) From the sufficient Enumeration of the Persons of the Blessed Trinity. Those Persons or Distinct Divine Subsistences are only three in one Essence. There are three that bear record in Heaven, The Father, The Word, (elsewhere called, the Son ) and the Holy-Ghost: and these three are one. Among these three, there's but One Son, the Word; as there is but one Father: and this Son, this word, was made flesh, John 1. 14. This is that Jesus, the only eternal Son of God.
Hence, In Holy Scripture, 1. The Names, 2. Attributes, 3. Works, And 4 Worship, which properly and peculiarly belong to God, are Ascribed to JESUS, this Son of God. I. The Names of God are given to JESUS the Son of God. As, 1. God. The Word was God, John. 1. •… . — The flock of God, which he hath purchased with his own blood. — God manifest in the flesh. The great God, Tit. 2. 13. The true God, 1 John. 5. 20. Over all God blessed forever, Amen, Rom. 9. 5. 2. The LORD, 〈 in non-Latin alphabet 〉 By this word the Septuagint are wont to render the Hebr. 〈 in non-Latin alphabet 〉 JEHOVAH, which is God's most proper essential Name. And the Apostles so render it also.— My Lord and my God, John 20. 28.— One Lord Jesus Christ, 1 Cor. 8. 6.— The only Lord God, and our Lord Jesus Christ, Jude 4.— He is Lord of all, Acts 10. 36. The Lord from Heaven, 1 Cor. 15. 48. The Lord of glory, 1 Cor. 2 8. Lord of Lord's, and King of Kings, Rev. 19. 16. 3. The most high, Luke 1. 76, &c. II. The Essential Attributes and Properties of God are ascribed or given to this JESUS. As, 1. Equality to, and unity with the Father, Phil. 2. 6. John 5. 18. & 16. 6. & 17. 10. 1 John 5. 7. Col. 2. 9. 2. Omniscience, that he knows all things; searcheth hearts and reins, John. 2. 25. & 16. 30 & 21. 17. Rev. 2. 23. 3. Omnipotency. The mighty God, Isa. 9. 6. Almighty, Rev. 1. 8. & 11. 17.— His mighty power whereby he can subdue all things.—Phil. 3. 21. 4. Immortality. Hath life in himself, John 5. 26. Prince of Life, Acts 3. 15. Life, John. 14. 6. 5. Immutability. Still the same, Heb. 1. 11. & 13. 8. 6. Infiniteness and Omnipresence. He is boundless, and everywhere present, John. 3. 13, &c. Rev. 1. 13. John. 1. 18. 7. Eternity, Isa. 9. 6. John. 1. 1. Heb. 7. 13. & 13. 8. I need not mention anymore. III. The works proper and peculiar to God, are ascribed to this JESUS, John. 5. 17, 19, 20, 21. & 14. 13. As in particular, 1. Creation. John. 1. 1, 3. Heb. 1. 11. Col. 1. 16. 2. Conservation of all things created, Heb. 1. 3. 1 Cor. 8. 6. Col. 1. 16. 3. Redemption of sinners, Luk. 1. 68. Mat. 20. 28. Heb. 9. 12, 13, 14. Acts 20. 28. 4. Donation of his Spirit, John 14. 16, &c. 15. 26. & 14. 26. 5. Raising himself from the dead, John. 2. 19. & 10. 18. Rom. 1. 3, 4. 6. Institution of Ordinances and Officers in his Church, Mat. 28. 18, 19, 20. 1 Cor. 11. 23. Eph. 4. 8, 9, 10, &c. 7. Iudging of the world at last. John 5. 22. Mat. 25. 31. to the end. Acts 17. 31. IV. The worship proper and due only unto God, is given also to JESUS Christ, John 5. 23. As 1 Believing in him, John. 14. 1. 2. Hoping or Trusting in him, Isa. 11. 10. Psal. 2. ult. 3. Being baptized in his name, Acts 2. 38, 39. Mat. 28. 19. 4. Living to him, &c. Rom. 14. 9. By all which, and many such like particulars, the God-head of JESUS the only begotten Son of God, is abundantly manifested.
III. That, This JESUS, the only begotten Son of God, was also the Son of the Virgin Mary. For the more clear evincing of this, These Particulars are to be evidenced, viz. 1. Whence the Virgin Mary herself descended. 2. That Jesus was the Son of the Virgin Mary. 3. How Jesus was the Son of the Virgin Mary. 4. What Denominations are given to him in Scripture hereupon. These things had need to be rightly understood, for the due Knowledge of Jesus our Mediator. I. Whence the Virgin Mary herself Descended? Answ. The Virgin Mary Naturally descended of David, and was of his House in the Tribe of Judah. For, 1. Our Lord Jesus, Son of the Virgin Mary, sprang of the Tribe of Judah, out of the House of David. — For it is evident that our Lord sprang out of Judah. — Concerning his Son Jesus Christ our Lord, which was made of the Seed of David according to the flesh. 2. It is said; The Angel Gabriel— was sent, to a Virgin, espoused to a man whose name was Joseph, of the House of David, 〈 in non-Latin alphabet 〉 , whose name was Mary, &c. (the intent of the Angels message, was to assure her that Jesus should be conceived and brought forth of her.) Here those words ( of the house of David ) may refer, according to the Greek, to Mary as well as to Joseph. 3. The Genealogy described by Luke, puts the matter quite out of Question, that the Virgin Mary descended of David Naturally, and not only Legally. For, Its evident beyond doubt, that (according to the Genealogy by Matthew ) Joseph the husband of Mary was the natural Son of Jacob: because its said; And Jacob begat Joseph the husband of Mary, &c. So that Eli, mentioned in Luke to be Joseph's Father, was only his Legal or Civil Father, but Mary's Natural Father. Husband and wife becoming one flesh, the Father of one is Father of Both, Gen. 37. 35. As P. Galatinus hath well observed. The Genealogy therefore described by Luke, doth plainly describe the Natural descent of the Virgin Mary from the House of David. Object. But why then doth Luke carry his Genealogy upwards from Joseph: and not from Mary, she being not mentioned in his Genealogy. Resol. Because (as Galatinus hath noted) it is not the manner of Scripture to make up Genealogies by women, therefore Luke in the Genealogy of the glorious Virgin, did put Joseph himself instead of the Virgin, calling him the Son of Eli, that is, of Jehoiakim. Thus the Genealogies of Matthew and Luke are clearly reconciled, as touching the Father of Joseph and of Mary: Jacob was Joseph's Natural Father, but Eli was Joseph's civil, and Mary's Natural Father. Or, they may thus be easily reconciled without forcing anything in the text, by placing the Parenthesis in that of Luke, not as it is in our Translation— being ( as was supposed ) the Son of Joseph, &c. but thus; And Jesus himself began to be about thirty years of age, being ( as was supposed, the son of Joseph,) the son of Eli, &c. that is, the grand-child of Eli, by his daughter Mary. And this Resolution greatly satisfies that learned Spanhemius. And he very well answers Calvin's objection against drawing the line of Mary and of Christ, from David by Nathan, and not by Solomon. The learned Reader may consult him for his further satisfaction. II. That Jesus was the son of the Virgin Mary. This is very plain. For, 1. This was foreprophesied by the Prophet Isaiah, Behold a Virgin shall conceive, &c. Isa. 7. 14. Mat. 1. 22, 23. 2. This was fore-promised by the Angel Gabriel to the Virgin Mary herself, That she should conceive and bring forth a son, and call him Jesus, &c. Luke 1. 28. to 39. 3. This was actually fulfilled, for when the days were accomplished, she brought forth her first-born son in the City of David, which is Bethlehem, and on the eighth day when he was circumcised, his name was called JESUS, who was so named of the Angel before he was conceived in the womb, Luke 2. 4, 5, 6, 7, &c. 21, &c. Mat. 1. 18. to the end. & 2. 1, &c. III. How JESUS was the Son of the Virgin Mary. Answ. Jesus became the Son of the Virgin Mary; 1. Extraordinarily; in a way altogether extraordinary and miraculous. Partly, In that he was conceived, not by ordinary Human Generation, but by the Holy Ghosts extraordinary and miraculous operation: who wonderfully formed the human Nature of Christ, of the substance of the Virgin Mary, perfectly sanctifying it in the first moment of conception. Then said Mary unto the Angel, How shall this be, seeing I know not a man? And the Angel answered and said unto her, The Holy-Ghost shall come upon thee, and the power of the highest shall over-shadow thee: therefore also that Holy thing which shall be born of thee, shall be called the Son of God. Partly, In that he was conceived and born of a Virgin: she still remaining a Virgin till after his Nativity. For a Virgin to conceive is ordinary: but for a Virgin to conceive and bring forth, remaining a Virgin, this is extraordinary and miraculous. Partly, in that he was conceived most purely, in the womb of a Sinner, without Sin. For the Virgin was a sinner, and needed a Savior, and was liable to death. 2. Truly and really. Jesus partaking the true Human Nature of the Virgin, Luke 1. 31, 35. & 2. 6, 7, 21, 22. and not only a phantasm, imaginary or seeming Nature only, as the Marcionites, Manichees and other Heretics falsely pretended. He had the true Properties, Affections and Actions of man: He was conceived, born, circumcised, did hunger, thirst, was weary, was clothed, did eat, drink, sleep, hear, see, touch, speak, sigh, weep, grow in wisdom and stature, &c. as the four Evangelists do abundantly testify. 3. Compleatly and perfectly. He took to himself the whole Human Nature, in both the essential parts of man, soul and body. A true human and reasonable soul. A true real human body also, Mar. 14. 8. John 2. 21. Col. 2. 22. Luke 24. 39. Mat. 26. 26. Theres often mention of his flesh, blood and bones, &c. Rom. 1. 3. Luke 24. 39. John 19. 33. Acts 20. 28. John 6. 54.—Hence said Augustine; Therefore he took the whole man without sin, that he might heal the whole, of which man consists, of the plague of sin. And Fulgentius to like purpose; As the Devil smote by Deceiving the whole man; so God saves by assuming the whole man. —Yea he so took the Human Nature of the Virgin, that he took our infirmities, wants and weaknesses (but without sin ) together with our Nature. Not man's personal infirmities, which from some particular causes befall this or that Person, as Leprosy, Blindness, Dumbness, Palsy, Epilepsy, &c. I do not say he took any such infirmities. But man's natural infirmities, which belong to all mankind since the fall: As, hunger, thirst, wearisomeness, sorrowfulness, sweating, bleeding, wounds, death, burial, &c. as the Evangelists abundantly testify. IV. Denominations given unto Jesus in Scripture hereupon, are many: setting forth further unto us the Verity and Reality of his Human Nature. Hence, Jesus is called, The Son of the Virgin, Isa. 7. 14. Her first born son, Luke 2. 7. The branch, Zech. 3. 8. & 6. 12. The branch of righteousness growing up to David, •… er. 33. 15. & 23. 5. A Rod out of the stem of Jesse, and a branch out of his roots, Isa. 11. 1. The fruit of Davidi loins, Psal 80. 36. & 132. 11. Acts 2. 30. Of the seed of David according to the flesh, Rom. 1. 3. 2 Sam. 7. 2. The son of David, Mat. 1. 1. DAVID: Jesus being the true David, Hos. 3. 5. Ezek. 24. 23. & 37. 24, 25. The Lyon of the Tribe of Judah, Rev. 5. 5 The seed of Jacob, Gen. 28. 14. The seed of Isaac, Gen. •… 6. 4. The seed and son of Abraham, Gen. 22. 18. Mat. 1. 1. The seed of the woman, Gen. 3. 15. A son born to us, a child given to us, Isa. 9. 6. The son of man, Mat. 8. 20. & 16. 13. Rev. 1. •… 3. God's son made of a woman, Gal. 4. 4. Man, 1 Tim. 2. 5. Luke 23. 47. Flesh, John 1. 14.
IV. That, This JESUS, son of God and of the virgin Mary, is God and man in One Person. That he is God, and that he is Man: hath been sufficiently proved. Now we are to Consider, that Jesus our Mediator is not two Persons, but only one Individual Person, con sisting of two Natures really & essentially distinct one from another; viz The Divine and Human, whereupon he is God man. He is one and the same begotten of the Father without time, The Son of God without Mother: and born of the virgin in time, The son of man without Father. The Natural and Consubstantial son of both. This without Controversy is the great Mystery of Godliness, God Manifest in the flesh. Here note touching this Mystery. 1. The fitness of the Son, the Second Person to become man. 2. The Nature of the union betwixt his Divinity and Humanity. 3. The Unity or Oneness of his Person, though consisting of these two Natures. 4. Similitudes illustrating this Union. 5. The Effects or Consequents resulting from this union.
(1) The Fitness of the Son of God, to become the son of man, the son of the virgin. It was more fit the Son should be incarnate for the office of Mediatorship, then either, The Father or Holy-Ghost. For, 1. The son is the Middle Person betwixt the Father and the Holy-Ghost: and therefore fittest to be a Middle officer betwixt God and man. 2. By the Son all things were at the beginning Created: therefore by the Son most fitly all things were to be Re-created, New created. Hence said Augustine; It would be an injury to him, if the work formed by him should be Re formed by another. 3. Having lost the image of God by sin, in which image we were at first fashioned by the Son, the substantial image of God and express character of his Person, Gen. 1. 27. Col. 3. 10. Ephes. 4. 24. Heb. 1. 3. Who was so fit to restore the image of God to us, as the substantial Image of God the son, who at first did fashion it in us? 4. Mankind by sin being at Enmity with God, Col. 1. 21. Rom. 8. 7. Who was fitter to Reconcile us unto God again, and make us accepted of God, then the Son of his Love in whom he was well pleased? Rom. 5. 10. Ephes. 1. 6. Col. 1. 13. Math. 3 17. For, a double mission was nesessary, One for Redeeming and Reconciling of Enemies, The other to confer gifts upon the Reconciled: Hence, The Father, being of none, sent his son to Redeem and Reconcile Sinners, John. 3. 16, 17. 2 Cor. 5. 19. And both Father and Son send the Holy-Ghost, to seal them that are Redeemed and Reconciled, John 14. 26. & 15. 26. Eph. 1. 13, 14. 5. The Son, being the only begotten Son of God by Nature; was fittest to make us the Adopted sons of God by Grace, who were by nature the children of wrath. 6. The Son being the word of life, 1 John 1. 1. In whom is life, and that life the light of men at first, John 1. 4. was fittest to repair life in us, who were estranged from the life of God, and dead in trespasses and sins, Eph. 4. 18. & 2. 1, &c. John 5. 26. 7. The son of God was fittest to be the son of man, that so both God and man in the Unity of Person might be one Son of God.
(2) The Nature of the Union betwixt the God-head and Man-hood of Jesus Christ▪ is; 1. Personal. 2. Indivisible. 3. Of Natures remaining still distinct one from another. I. Personal and intimate. Its not a Natural▪ but a Personal Conjunction of two Natures, not of two persons, in Christ: not such as is of Superiors with Inferiors, of Accidents with Substances, or of the Part with the whole; but whereby two Natures mediately are united in one Person, and the Human Nature is Immediately united to the Divine Person in a secret and most strict manner, 1 Tim. 3. 16. Gal. 4. 4. Col. 2. 9. II. Indivisible. This Conjunction is made indivisibly and inseparably forever, so that the son of God will never lay aside the assumed Man-hood, and cease to be man, nor shall the human Nature be severed from his Person, from the first moment of his conception. Yea when his soul and body were divided by death, yet even then the Human Nature remained united to the Divine. For should the Human Nature of Christ ever subsist without the Divine; then Christ must needs have two Persons; which is repugnant to Scripture, 1 Tim. 2. 5. 1 Cor. 8. 6. Eph. 4 5. III. Of Natures preserved and remaining still distinct one from another. Though this Union of Divine and Human Nature in Christ be Personal, intimate, and indivisible, yet these two Natures in Christ are preserved from Confusion and Commutation. From Confusion; so that of these two Natures is not made one: From Commutation; so that the one is not changed into the other. But they remain distinct, and their Properties distinct: The Human Nature being created, finite, visible, &c. The Divine, increated, infinite, invisible, &c.
(3) The Unity or Oneness of his person, though consisting of two distinct Natures. Though Jesus Christ be God and Man, yet is he only One Person God-man. Divers things evince this Oneness or Unity of his Person consisting of two Natures. As, I. Scripture Testimonies. For, Jesus Christ is, — Immanuel; that is, God with us. — The Son of God; which should be born of the Virgin Mary. — The Word made flesh. — God's Son made of a woman. — God manifested in the flesh. — Of the Fathers according to the flesh, who is over all, God blessed forever, Amen. Scripture expressly saith; There is One Lord, and One Mediator, Eph. 4. 5. 1 Cor. 8. 6. 1 Tim. 2. 5. But if Christ had two Persons, we should have two Lord's, and two Mediators. II. The Properties and Actions of each Nature, Divine and Human, attributed to one and the same Christ, who as God and man, is, Eternal, yet born in time: Infinite, and finite; A Creator, and a creature: Invisible, and visible: was Dead, and yet immortal, &c. viz. Eternal as God, born in time as man, &c. III. The End, Scope or Intent of Christ's Incarnation: viz. That Jesus Christ might be a True, Fit, and Sufficient Mediator betwixt God and man; evinceth that it was requisite, God and Man should become One in Person: Not by Communication of Grace, but by Truth of Nature: not by Confusion of Substance, but by Unity of Person. For, 1. He must be man, our near kinsman, that he might have the Right of Redemption, be a Merciful and faithful high▪ Priest, being in all things like his Brethren: And he must be God, that he might be fully able to Redeem us, To destroy Death, and him that had the power of Death, the Devil, deliver us from the guilt of sin, and curse of the Law, and preserve us safe to his heavenly Kingdom. 2. He must be Man, that he might as our Surety suffer for us, shed his blood and die for our offenses, become a Curse and Sin for us, it being most congruous that he should have some communion with us, who suffers for our faults; this he could not do as God: He must be God, that he might undergo the wrath of God without sinking, satisfy God's justice to the full by his suffering; obtain eternal Redemption for us, Reconcile us to God by his Death, Put away our sin by the sacrifice of himself, Purge our conscience from dead works, Redeem us from the curse and wrath of God, that the blessing of Abraham might come upon us, &c. this he could not do as mere man. 3. He must be man, One with us in participation of our human Nature, Passions, Infirmities, Temptations, &c. that he might be experimentally touched with the feeling of our infirmities, might sympathizingly and compassionately succor them that are tempted▪ and might the more readily suffer for us▪ having in so many things suffered with us. He must be God, one with God in his divine Nature, that he▪ might Purge away our sins by his death, Iustifie us by his Resurrection, Be King and head of his Church, crush all our enemies, and captivate our very captivity, Appear in the Presence of God for us▪ as our continual intercessor and advocate; Send forth his spirit into us, sanctisie our Natures in us, Perfume all our spiritual services and sacrifices by his merit, Raise up our bodies at the last day, and present us to himself a glorious Church, not having spot or wrinkle, or any such thing. 4. He must be man, that he might be humbled deeply, and so discharge all the Acts and parts of his Mediatorship which were to be executed in his Humiliation: He must be God, that after his Humiliation he might be highly exalted, and so accomplish 〈◊〉 rest of his Mediation in all such acts as are to be fulfilled in his Exaltation. 5. He must be God and man in one Person, a middle Person between God and man, having perfect interest in both God and man: that he might be a fit middle officer, a fit and prevalent Mediator betwixt God and man, to bring God and man into one Covenant.
(4) The similitudes used, by both ancient and modern writers, to illustrate this mysterious union of God and man in one Person of Jesus our Mediator: are divers, and very useful. These are more observable; I. Of the Soul and Body making but one man. The soul and body are different natures; The soul immortal, the body mortal; the soul Reasoneth, the body accordingly executeth; yet soul and body united make but one individual man: So there's Godhead and Man-hood in Christ; They are two different and distinct Natures; the God-head immortal, the Man-hood mortal; The God-head wrought miracles, the Man-hood was crucified, &c. yet both make one Christ. But this similitude comes short; in that, 1. Soul and Body are imperfect Natures, and make up but one perfect Nature of man: but Christ's God-head and Manhood are Perfect distinct Natures. 2. Soul and Body have no perfect subsistence, but in the whole: but Christ's God-head perfectly subsists of itself without the man-hood, and assumed unto it, and sustaineth in it the man-hood which never had subsistence of itself, but in union with the God-head. II. Of The Primoridal light at first created, Gen. 1. 3, 4. and of the Body of the Sun in which that light was afterward Seated, Gen. 1. 14, &c. both making one Luminary. The Light and Solar body are two distinct Natures, which make one Sun: So the two Natures, the Divine which subsisted first, eternally, and the Human which was created in subsistence with the Divine, make one Christ. But this similitude comes short; in that, 1. Neither Light nor Solar body d •… d ever perfectly subsist alone. Not the Solar body: for in the Creation▪ light was seated in it. Not the light, for that subsisted all abroad in the air, before it was feated in the Sun. 2. Neither Light nor Solar Body are drawn into the unity of the Subsistence of one another. III. Of A Sword fired and enflamed. The Subsistence of A sword and fire are so conjoined, that their Operations notably concur, and there is as it were a Communication of Properties from the one to the other. For, this fired sword in cutting burneth, and in burning cutteth. And we may say; that this fiery thing is a cutting sword, and this cutting sword is a fiery thing. But in this it comes short, viz. In that the Nature of fire is not drawn into the Unity of subsistence with the sword, nor the sword of fire: So that we cannot say▪ this sword is fire, or this fire is a sword. IV. Of One man having two accidental Forms, or Qualities, as Skill in Divinity and in Physic. For, here are two Qualities or Natures different, meeting in one and the same person. And •… at One Person may be denominated from either, And doth the works of both, and there is a Communication of Properties hence resulting. So that we may say; This Divine is a Physician, and this Physician is a Divine: This Divine is happy in curing diseases, and this Physician is happy in converting of souls. V. Of a Cions or Branch grafted into a Tree. This Similitude Dr. Field ( of the Church, Book 5. Chap. 12.) prefers before all the former for setting forth the Personal union of the two Natures of Christ. And saith; it fails but in two things, viz. 1. In that the branch hath a distinct and separate subsistence of itself, and then loosing it, is drawn into the Unity of subsistence with the Tree or Stock into which its grafted. 2. In that the branch, wanting a root, and so wanteth an integral part of the Nature of a Tree. But if the Branch of one Tree should by Divine Power be created in the stock of another Tree, then this similitude would fail only in one point, viz. in the want of the Root, whereas Christ's Human Nature wanted neither Essential nor Integral part. VI. Finally, Therefore to supply these defects, I will add my Similitude also to illustrate this profound Mystery in Christ, viz. Of the Miscelto in the Oak, or in the Apple-tree. In this Similitude those two defects are not, but an excellent and manifold resemblance. For, 1. The Apple-tree and the Miscelto are two perfect and different Natures in one Tree; the Miscelto wanting no integral part that belongs unto Miscelto: So the God-head and Man-hood are two perfect and different Natures in one Person, in one Christ. 2. The Miscelto never had a separate and distinct subsistence of its own; but only subsisteth in union with the Apple-tree, which sustaineth and maintaineth it: so the Human Nature of Christ never had any distinct and separate subsistence of its own, but from the first conception subsisted in union with the Divine Subsistence. 3. The Apple-tree & the Miscelto are so one tree, that their two different Natures are neither confounded together, nor changed one into another, to make up a third Nature, but are so individually united, that retain ing their different Natures, they are but one tree: so the two Natures of Christ are without Confusion or Commutation united in one Person, and yet still retain their real differences. 4. The Apple-tree and Miscelto, though one tree, yet having different Natures, bear different fruits, viz. Apples and Berries: So the God-head and Man-hood of Christ, though but one Person, yet being different Natures, perform distinct and different Actions peculiar to each of them. 5. As we may truly say, by reason of this union, This Apple-tree is a Miscelto, and this Miscelto is an Apple-tree, and Consequently this Miscelto beareth Apples, and this Apple-tree beareth Berries: So we may truly say, by reason of the Personal union of God and man in Christ, This son of Mary is the son of God, and this son of God is the son of Mary; The son of God was crucified, and the son of Mary Created Heaven and Earth.
(5) The effects or Consequents resulting from this Personal Union of the Human nature into the Person of the Son of God. These are of three sorts; I. The Communication of Properties. When the Properties of either nature, are attributed, & truly agree to the whole person, whether they have their denomination from either Nature, or from his Office, in the Concrete. And this Communication of Properties is of divers sorts. II. Endowments. The Human Nature, by reason of its union with the Divine, being adorned and fitted to the utmost with most excellent and admirable Gifts, John 3. 34. Col. 2. 9, 10. & 1. 19. III. Operations accomplished. The Person of our Mediator, by reason of this Personal union, performs his Mediatory Acts according to both Natures, of which more hereafter. This Personal union is the Base and Foundation of all these three.
But thus of Posit. I. That, JESUS the only son of God, and the son of the virgin Mary, is God and man in one Person.
Position II. That, This JESUS, God-man, is THE CHRIST, The Promised MESSIAH; and he alone. To err about the Person of Jesus Christ the Mediator, accounting the true Christ to be False, and a false Christ to be true; is a most dangerous and desperate Error: Forasmuch as there is no salvation to be had under Heaven, but only in the true Christ. The Jews rejected the true Messiah of God's providing, when he came; and expecting another Messiah of their own devising, to come they know not when: have miserably dashed themselves upon this stumbling stone, now for 1600 years together, to their own destruction & eternal ruin. This therefore is an high and necessary point, wherein we should be fully resolved and stablished. To this end I shall, 1. Explain. 2. Confirm this Position.
I. For Explanation, There are only two words, viz. MESSIAH, and CHRIST, that are to be Expounded. They are two Eminent Names given to the true Mediator betwixt God and man, and true Savior of sinners: That, in the Old Testament; This in the New; Both of them signifying one and the same thing, viz. Anointed. MESSIAH 〈 in non-Latin alphabet 〉 Mashiach, Anointed. From 〈 in non-Latin alphabet 〉 mashach, To Annoint. This Name is often given to the true Mediator in the Books of Old Testament. As; — And exalt the Horn of his Messiah. — The Rulers take Counsel together against the LORD, and against his Messiah •… This Prophecy is interpreted of, and applied to Christ by the Apostles in the New Testament. But especially in Daniel. — From the going forth of the Commandment, to Restore and to build Jerusalem, unto the MESSIAH the Prince, shall be seven weeks—. And after threescore and two weeks shall MESSIAH be cut off, but not for himself. The Greek word also 〈 in non-Latin alphabet 〉 , Christos, CHRIST, signifies, Anointed. From 〈 in non-Latin alphabet 〉 To anoint. It answers to the Hebrew word Messiah, as not only the LXX but also the New Testament renders it. The New Testament gives and appropriates this name to Jesus God-man very often. As Luke 2. 26. John 4. 25. Math. 1. 1, 16, 18. & 16. 16, 20, &c. Now these two Names are attributed to Jesus, God-man, our Mediator, in reference to his Mediatory office, which as Prophet, Priest and King he was to execute, and did actually execute for us: and they denote his Qualification & Designation to his office For under the Old Testament God ordained an Holy Annointing o •… l, and gave the Composition of it, wherewithal three sorts of Officers were Anointed, viz. Prophets, 1 Kings 19. 16. Priests, Exod. 40. 12, &c. Kings, 1 Sam. 10. 1. & 16. 13. 1 Kings 19. 16. The annointing oil being poured upon their heads, ran down to the skirts of their garments, Psal. 133. 2, 3. This was a sign & mean of their qualification for, and designation unto those offices. For, As that sacred Oil did outwardly warm, refresh and make agile the bodily Members to employment: So the endowments of God's Spirit, did inwardly fit the Soul with prudence, wisdom, joy, cheerfulness, zeal, courage, fortitude, magnanimity, &c. for managing those offices. Thus JESUS (of whom Prophets, Priests and Kings were but Types) was anointed by God, not with Material Oil but with the Holy ghost and with power for his Mediatory office. And having the fullness of the God-head in him; and all fullness; and receiving the spirit not by measure, but above measure: he is said to be anointed with the oil of Gladness above his fellows. The Holy-Ghost being called oil of gladness, from the effect thereof upon us, by Christ's office: And with this oil Christ was Anointed more abundantly then all his fellows, v •… z. above all his Members, and above all Prophets, Priests and Kings before him. Or (as Illyricus hath observed) the Particle 〈 in non-Latin alphabet 〉 prefixed in the word 〈 in non-Latin alphabet 〉 Mechabareka, above thy fellows, may be rendered, For thy fellows. Christ being thus anointed, that out of this fullness they might receive, and grace for grace, and so be Compleat in him. Now Jesus being thus anointed, is thereby fully Qualified for, and constituted in his Mediatory office; As Prophet, like Moses. Deut. 18. 15, &c. Acts 7. 37. Isa. 61. 1, 2, &c. A Priest after the Order of Melchizedek, Psal. 110. 4. Heb. 7. throughout. A King in Zion, to Rule over the house of Jacob forever, Psal. 2. 2, 6. Luke 1. 32, 33. Hence, from CHRIST, his Disciples are called CHRISTIANS, (it being usual to Denominate Disciples from their Master, ) and deservedly; because they partake of Christ's annointing, being anointed in their measure with the Holy Ghost, teaching them all things as Prophets, and making them Kings and Priests unto God. 2 Cor. 1. 21, 22. 1 John 2. 20, 27. Rev. 1, 5, 6.
II. For Confirmation of this Necessary Position; That this Jesus, God-man in one Person, is the Promised MESSIAH, is the only true CHRIST, the Anointed, Qualified and Constituted of God Mediator betwixt God and man, and none but he alone: take these few Demonstrations, viz.
1. From God's eternal Decree before the foundation of the world. This JESUS, God-man, and he alone, is that very person whom God hath eternally fore ordained before the world began to be our Mediator and Redeemer, and that by means of his Death. — Ye were not redeemed with corruptible things, &c. but with the precious blood of Christ, as of a lamb without blemish and without spot. Who verily was fore-ordained before the foundation of world, but was manifest in these last times for you. Hence Christ is said, To be delivered by the determinate Counsel and fore▪ knowledge of God, &c. And that Herod and Pontius Pilate with the Gentiles and people were gathered together against this holy child JESUS, for to do whatsoever God's hand and his Counsel determined before to be done. To this effect, all that are Predestinated and Elected to Adoption, Life and salvation, are Elected thereunto in this Jesus Christ, and Predestinated to be Conform unto him.
2. From God's Promises and Prophetical Predictions which have been since the world began. For, This JESUS and he alone is the Person which in all the Promises and Prophecies in former ages was intended by God for a Restorer, Redeemer and Savior of Lapsed mankind, and a Mediator betwixt God and man. As may appear more Generally and more Particularly. I. More Generally; That the Law and Prophets intended him. As is very observable in divers Testimonies As, 1. Of Jesus Christ himself. Search the Scriptures,—they are they which testify of me.—Moses wrote of me. To the two disciples going to Emmanus; — O fools and slow of heart to believe all that the Prophets have spoken! ought not Christ to have suffered these things, and to enter into his glory? And beginning at Moses and all the Prophets, he expounded unto them in all the Scriptures the things concerning himself. To the Apostles a little before his Ascension; These are the words which I spake unto you, while I was yet with you, That all things must be fulfilled which were written in the Law of Moses, and in the Prophets, and in the Psalms, concerning me. 2. Of Peter, who preaching Christ to Cornelius, said; To him give all the Prophets witness, that through his name, whosoever believeth in him, Shall receive remission of sins. And before that, he told the Jews that killed the Prince of life; — I wot that through ignorance ye did it, as did also your Rulers. But those things which God before had shown by the mouth of all his Prophets, that Christ should suffer, he hath so fulfilled. 3. Of Steven the Proto-Martyr, Acts 7▪ 52. 4. Of Paul; — Saying none other things then th •… e which the Prophets and Moses did say should come: That Christ should suffer, And that he should be the first that should rise from the dead, and should show light unto the People and to the Gentiles. II. No •… e Particulerly; It is not difficult to show from Promise to Prom •… e, and from Prophecy to Prophecy, throughout all ages before Chri •… How they did all intend, and had their accomplishment in this JESUS. To mention some noted Instances. 1. This JESUS is that Seed of the woman, that should bruise the Serpents Head, Gen. 3. 15. with Gal. 4. 4. Col. 2. 15. Heb. 2. 14, 15. 2. This Jesus is that Seed of Abraham, in whom all the Nations of the earth should be blessed, Gen. 12. 3. & 22. 18. with Acts 3. 25, 26. Gal. 3. 8, 13, 14. Heb. 2. 16. Mat. 1. 1, &c. 3. This Jesus is that Great Prophet like unto Moses, which God would raise up to Israel, from among themselves, Deut. 18. 15. to 20. with Acts 3. 20, 21, 22, 23, & 7. 37. 4. This Jesus is that •… riest forever after the Order of Melchizedek, consecrated by God's own sacred Oath, of which he will not repent, Psal. 110. 4. with Heb. 7 throughout. 5. This Jesus is that Seed of David which God would raise up to sit upon his throne to reign over the House of Jacob forever, Psal. 89. 3, 4, 19. to 38. & 132. 11, 12 with Acts 2. 22. to 37. Mat. 1. 1, &c. Luke 1. 32, 33. 6. This Jesus is the Sure Mercies of David, raised from the dead, and not suffered to see corruption, Isai. 55. 3. Psal. 16. 10, &c. with Acts 13. 28. to 38. 7. This Jesus is that Anointed of the Lord, against whom the heathen raged, and the people imagined a vain thing, The Kings of the Earth stood up, and the Rulers took Counsel together, Psal. 2. 1, 2, 3, &c. with Acts 4. 25. to 29. Thus Jesus is the Scope and Mark at which the Promises and Prophecies of old do peculiarly aim: and therefore he alone is the very Christ.
3. From the Lineal descent of Christ, according to the Flesh. For This Jesus, and he alone, did Lineally and Naturally descend according to his Humanity, of Abraham, and David, by a Virgin, according to the Scriptures: As is evident in the Genealogy of this B. JESUS described by Luke, Luke 3. 23. to the end. This being the Natural Line of Christ, as hath been formerly noted, though the Name of the virgin Mary his mother be not expressed, but her husbands instead of hers, according to the custom of the Jews, who draw down Genealogies by men and not by women, as is observed by P. Galatinus, and others.
4. From the complete and exact accomplishment of the Scriptures of the Old Testament. They are most admirably fulfilled and accomplished in all Particulars touching the Messiah, in this Jesus Christ: As is most evident in all the four Evangelists Hystories, and the Acts. This being one Principal intent of the four Evangelists Histories of Jesus Christ, to prove that this Jesus is the Christ. — These are written that ye might believe that JESUS is THE CHRIST the son of God, and that believing ye might have life through his name. Hereupon Piscator hath very appositely digested into a Syllogism the Predictions touching Christ in the Old Testament, and the acomplishments there of in this Jesus according to the History of those four Evangelists▪ Those in the Major, These in the Minor of a Syllogism▪ thence Concluding, That this Jesus is the very Christ. Let the learned Consult him diligently.
5. From Jacob's Prophecy, and the accomplishment thereof. The Prophecy; The Scepter shall not depart from Judah, nor a Law giver from between his feet, until Shiloh come, and unto him shall the gathering of the People be. By Judah, we are here to understand not the Person of Judah, one of Jacob's sons, but the Tribe of Judah so denominated from him. By Scepter we are generally to understand the Political Rule, Regiment, or Government of the Common-wealth. It cannot be restrained to Kingly Rule; for that was taken away by Nebuchadnezzar from Zedekiah, as was foretold, Ezek. 21. 26, 27. Nor to Princely Government, by Princes and Governors, who governed after the Captivity, for that is confessed by learned men to be injuriously translated by the Assamanaei (or Maccabees ) Levites and Priests to the Tribe of Levi, and so propagated in that Tribe. But to be extended also to such Magistrates and Judges, as the Greek calls 〈 in non-Latin alphabet 〉 The Council, which the Jews corruptly styled Sanhedrin: A grand Council at Jerusalem, Governing the Common-wealth. After Judah became a distinct Kingdom, it was not destitute of Civil Government, either by Kings, or by Princely Governors, or by the Council, till Shiloh came: Although this grand Council was extremely weakened, and divided into lesser Councils, by the Romans, as Josephus confesseth; Yet it was not wholly taken away and demolished till Shiloh came, for then the Jewish Common-wealth would have been wholly dissolved. By Shiloh its generally agreed that Christ is intended, though the proper signification of the Hebrew word 〈 in non-Latin alphabet 〉 Shiloh is much controverted. So then, till Jesus Christ came, the Government in one kind or another remained in Judah: but after he was come, the Scepter quickly departed, and that Jewish Common-wealth was utterly dissolved to this day; And therefore this Jesus must needs be the Shiloh, the true Christ here intended.
6. From Daniel's Weeks. Daniel Positively determines the time when the Messiah should be cut off, but not for himself, to finish transgression, make an end of sins, and bring in everlasting righteousness; viz. 70. Weeks of years. There is some small difference among learned men about the beginning and end of these 70. years, by reason of several Commands that went forth to restore and build Jerusalem. Hence, some place the Messiah's death in the year of the woe •… ld 3960. Some in the year 3952. Helvicus in the year 3983. As the Late large English Annotations note there was a fourfold Commandment, Decree or Precept went out for re-building of Jerusalem, mentioned in Ezra and Nehemiah, to some of which the beginning of these 70. weeks must be referred, and to the ending of which the cutting off of Jesus Christ the Messiah doth exactly agree. Not to enter now into that intricate dispute, which of them it was: It is plain on all hands against the Jews, that the Promised Messiah is already come and cut off, and that Daniel's weeks had their particu lar accomplishment in this JESUS CHRIST.
7. From the General agreement of all the Types to this JESUS, as the Body and Center of them all, Col. 2. 16, 17. Heb. 10. 1. John 1. 17. There were many Types and shadows, Personal and Real, Ordinary and Extraordinary, &c. But this JESUS, Godman, is the Truth and Substance of them all. He is the true Adam that justifies and quickens all his supernatural Seed, as the First Adam condemned and killed all his Natural Seed. He is the true Melchizedek, First King of Righteousness, and then King of Salem, that is, King of Peace: without Father according to his manhood, without Mother according to his God-head, without beginning of Days, or end of Life. He is the true Passover that is sacrificed for us. He is the true bread of life, that true mannah that came down from Heaven▪ whereof a man may eat and not dy. He is the true Rock that affords living water indeed to his Church in the wilderness of this world. That Rock that followed them was Christ. And that Manna and water are called Spiritual meat and drink, because they were Types and Sacraments representing Christ unto them. He is the True Serpent lifted up in the wilderness to heal the mortal stings of the Old Serpent the Devil, that whosoever believeth in him, looks up to him by the eye of Faith, may not perish but have eternal life. He is the true Prophet, like Moses, to be hearkened to in all things, &c. He is the true Joshua that brings his Israel, all true believers, into the eternal Rest. He is the true Seed of David, that r •… s over the house of Jacob for evermore. And what shall I say, He is the Mystery and Substance of all the Levitical Ceremonies, They all intended him, shadowed out him, as I have already manifested at large in opening the Sinai-Covenant. Now he that is the Body and Substance of the Types of Old, must needs be the MESSIAH, the very Christ: For those Figures and Types were God's way of Revealing Christ unto his People, till he was exhibited.
8. From the Testimony of John the Baptist. John the Baptist was the Elias that was to come, in the power and spirit of Elias, as the Harbinger of Christ, to Prepare his way before him. And he began to preach a little before Christ began his Public Ministry. Now he pointed out Christ as with the Finger. Behold the lamb of God that taketh away the sins of the world. And John Baptist confesseth; I knew him not▪ but •… e that sent me to baptize with water, the same said unto me, upon whom thou s •… lt see the Spirit descending and remaining on him, the same is he that baptizeth with the Holy-Ghost. And I saw and bare Record, that this is the son of God. And after he tells the Jews plainly, I am not the Christ, but sent before him: Not the Bridegroom that hath the Bride the Church, but the Bridegrooms friend, rejoicing to •… e •… the Bridegrooms voice. He must increase: but I must decrease, &c.
9. From God's Authorizing, Constituting, Ordaining and establishing this Jesus to be THE CHRIST. None can be the Messiah, or Christ, but whom God calls, annoints, seals and appoints thereunto. Now God hath Constituted and ordained this JESUS, God-man, and him alone to be the Christ, the Mediator and Savior, the Judge of quick and dead, &c. God sent his son into the world,—that the world through him might be saved. — God sent his son, made of a woman, made under the Law, to redeem them that were under the Law. — Labor for the meat which endureth to everlasting life, which the son of man will give unto you: for him hath God the father Sealed. — Christ glorified not himself to be made an High Priest: but he that said unto him, Thou art my son, this day have I begotten thee, &c. — God anointed JESUS of Nazareth with the Holy Ghost and with power, &c.— and he commanded us to preach unto the people, and to testify, that it is he, which was ordained of God to be the judge of Quick o •… d Dead. Hence, God furnished him with all authority, power and ability for his Mediatory office, Mat. 28. 18, 19, 20. John 5. 21, 22, 23. & 3. 34, 35. Col. 1. 19. and 2. 9, 10.
10. From the Testimony of Father, Son and Holy Ghost. He must needs be the Mediator, Messiah and Christ, whom Father, Son and Holy Ghost testify and declare to be such. Now this JESUS hath the Testimony of Father, Son, and Holy Ghost. I. The Father testifieth twice by voice from Heaven; this is my beloved son, in whom I am well pleased. Hence God the Father is said to have sealed him. And Christ h •… reupon said; The Father himself which hath sent me, hath born witness of me. And the Fathers Testimony of him, hath special respect to his Mediatory Person and office. The Father bare record to Christ, Sealing and Approving him, at his Baptism, and at his Transfiguration. 1. At his Baptism; and that three ways, viz. ( 1 ) By opening of the Heavens unto him. ( 2 ) By sending down his Spirit in likeness of a Dove upon him. ( 3 ) By voice from heaven, this is my well beloved son, in whom I am well-pleased. 2. At his Transfiguration also, and that three ways, viz. ( 1 ) By the Heavenly Glory put upon Christ, to encourage him against his Passion approaching. ( 2 ) By the appearance of Moses and Elias, talking with him about his decease which he should accomplish at