The Mystery and Marrow of the Bible

SECTION I.

WHence it may be evinced, That Christ executes his Mediatory Office, in A Prophetical, Priestly and Kingly way. These three, some call, the Species or Kinds of his Mediatory office; Some, the Parts or Branches thereof: It is not much material whether notion we make use off, seeing for substance they come both to one. Now, that JESUS CHRIST executes his Mediatory Office in this threefold Capacity. As, Prophet, Priest and King, may be evinced these six ways especially, viz. 1. From the condition of lapsed man, without Christ; and his Necessity of Restauration by Christ. 2. From the Personal Types of old prefiguring these functions in Christ. 3. From the Order of conferring salvation upon us. 4. From the Reality of Christ's Unction hereunto. 5. From the sufficient Enumeration of Christ's Benefits, and his way of procuring them. 6. From Christ's many Denominations given to him in Scriptures, and notably reducible to these three Functions.

1. From the Condition of lapsed man, without Christ; and his Necessity of Restauration by Christ. Lapsed man by reason of sin is miserably involved in a threefold Disease; viz. 1. Gross Ignorance of God and of all the Mysteries of Salvation, yea and of his own poor, blind, naked, wretched and und one Condition. 2. Utter Alienation and Estrangement from God and all Happiness, yea extreme Hostility and Enmity to God, his Laws, & all his wa •… es. 3. •… tal impotency and inability of Returning again to God from •… in and Satan, for Recovering of his Favor, Happiness and Salvation. Now, lapsed man had need to have such a Mediator, as hath an office and ability sufficient for healing of all these grand Evils and Diseases: otherwise he cannot be Restored and Saved. The Remedy, must fully answer the Malady. Behold therefore how richly and fully God hath Provided for lapsed man's Recovery▪ in Christ. For His Ignorance is cured by Christ's Prophecy. His Alienation from, and Enmity against God, is healed by Christ's Priest-hood. His Impotency and inability, is Remedyed by his King ship. All which will evidently appear in the particular opening of these Functions.

2. From the Personal Types of Old, prefiguring these three Functions in Christ. Christ under and before the Old Testament was revealed to his Church more darkly and imperfectly under Types and Figures, representing some excellency or other that should be in the Person Office or Benefits of the Promised Messiah. Those Types and Shadows were either Persons or Things▪ Persons represented Christ in many regards: amongst others, in the Eminent offices which th •… y did bear and discharge for the good of God's People; viz. of Prophets, Priests▪ and Kings▪ By which three offices God usually Conveyed all his choice blessings to his people of old, as I have formerly Showed. Thus, 1. Moses the great Prophet, was a special Type of Jesus Christ, God's greatest Prophet of all▪ That Prophet of Prophets. 2. The Levi •… ical Priests, especially the High priest, and Melchizede •… k the Priest of the most high God, of another and 〈◊〉 excellent order, were special Types of our great High Priest Ie •… Christ. 3. The excellent Kings also, as Melchizedek King of Salem, David and Solomon, Kings of Israel, &c. 〈◊〉 singul •… Types of Jesus Christ our true King of Righteousness, Prince of Peace, and King of Kings, to whom the Lord God gave the throve of his Father David, that he might reign over the House of Jacob forever, of whose Kingdom there shall be no End▪ Now, How Moses▪ Melchizedek▪ the Priests, David, and Solomon did Typifie Christ in these 〈◊〉 three Functions, I have, alraedy manifested.

3. From the Order of Con •… ring Salvation upon us. Which is especially threefold, viz. 1. It must be Revealed in the Mystery of it, to us that are Ignorant. 2. It must be Acquired and Procured, for us that are Aliens and Enemies. 3. It must be Applyed effectually, to us that are without strength and Impotent. If it be only Revealed, and not Acquired: Its only as a Remedy in the Theory or Contemplation. If it be only Revealed and Procured, but not Applyed: It is only as a Remedy in Readiness or in Composition. But if it be Revealed, Acquired, and Applyed: It is as a Remedy in actual and effectual operation to the Cure. Now Jesus Christ Reveals the whole way and mystery of Salvation; as a Prophet: Acquires and Purchaseth Salvation Revealed; As a Priest: Applyes, efficaciously Salvation Revealed and Purchased as a King.

4. From the Reality of Christ's Unction hereunto. For, as in former times Men were Anointed with material oil, with the Holy Annoynting Oil, denoting their Designation and Vocation to, their Endowments and Qualifications for, those three eminent Offices of Prophet, Priest, and King: So Jesus Christ was Anointed with the true Spiritual Immaterial oil, with the oil of gladness above his fellows, viz. with the Holy-ghost and with power most plentifully and abundantly, whereby he was most plenarily and transcendently qualified for, and most authentically called unto his tripple office of Prophet, Priest and King to his Church, and became the true CHRIST, Messiah and Anointed of the living God.

5. From the sufficient Enumeration of Christ's Benefits, and his way of Procuring them for us. I. Christ's Benefits towards us are chiefly of three sorts, viz. 1. He makes known unto us the whole Counsel and will of God touching Sinners Salvation in his word: Inlightning our Minds by his Spirit to understand the same. This he doth as a Prophet. 2. He suffers and Satisfies for the sins of his elect: He redeems, them from spiritual thralldom by the invaluable price of his own blood: He reconciles them to God by his own Death: He obtains Remission of their sins, removing their Guilt, & covering all their iniquities, that they may become the righteousness of God in him, who was made sin for them: He ever lives to make intercession for them, and thereby to impetrate all saving blessings upon them. All These and such like blessings he works for us, as A Priest. 3. He effectually applies to us all the Benefits and purchases of his Mediation: He Subdues, Calls and Governs us by the spiritual Scepter of his word and Spirit, Psal. 110. 2, 3. Act. 26. 17. 18. Rom. 10. 14, 15. &c. & 8. 14. He Restrains and conquers all our Enemies, Psal. 110. 1. 1 Cor. 15. 26. Heb. 2. 14, 15. Col. 2. 14, 15. And he will come again at last to judge the world, to take us home unto himself, that we may be where he is, to behold his glory, Acts 17. 31. Matth. 25. 31. to the end. John 14. 2, 3, 4. & 17. 24. Now all these and such like Benefits he vouchsafes to us, As a King. II. Christ's order and way of working and procuring such Benefits for us is answerable. For, 1. He first Teacheth, as a Prophet. 2. Then He offereth himself, as a Priest. 3. At last Enters into his Kingdom most powerfully and gloriously administering the same, as a King.

6. Finally, From Christ's many Denominations given to him in Scriptures, which are eminently reducible to these three Functions. For, I. Christ is styled, A Counselor, Isa. 9. 6. A Teacher come from God, John 3. 2. A Master, Mat. 23. 10. The Apostle of our Profession, Heb. 3. 1. A Shepherd, Ezek. 34. 23. & 37. 29. That good Shepherd, John 10. 11. The great Shepherd of the sheep, Heb. 13. 20. The chief Shepherd, 1 Pet. 5. 4. A Prophet like Moses. Deut. 18. 15. to 20. That great Prophet, Luke 17. 19. & 24. 19. Our Lawgiver, Isa. 35. 22. These and such like point out his Prophetical Office. II. Christ is styled, Our Peace, Eph. •… . 14. Our Propitiatory, Rom. 3. 25. The Propitiation for our sins, 1 John 2. 1, 2. A Ransom for many, Mat. 20. 28. 1 Tim. 2. 5, 6. The Lamb of God; alluding to the Lamb daily sacrificed, John 1. 19. Exod. 29. 38, 39. The Lamb slain from the foundation of the world, Rev. 13. 8. Our Pass-over which is sacrificed for us, 1 Cor. 5. 7. A sacrifice for sin, Rom. 8. 3. Heb. 10. 12. Our Advocate with the Father, ever living to make intercession for us, 1 John 2. 1, 2. Heb. 7. 25. The Minister of the Sanctuary and true Tabernacle which God hath pitched, and not man, Heb. 8. 2. A Priest forever after the Order of Me •… chizedeck, Psal. 110. 4. Our High Priest, Heb. 3. 1. An High Priest of good things to come, Heb. 9. 11. An High Priest over the House of God, Heb. 10. 21. A merciful and faithful High Priest in things pertaining to God, to make Reconciliation for the sins of the people, Heb. 2. 17. These and such like Appe •… ations have special reference to Christ's Priestly office. III. Christ is styled, The Head of the Church, Eph. 5. 23. Head over all things to the Church, Eph. 1. 22. A Governor that shall rule God's people Israel, Mat. 2. 6. He that is to be Ruler in Israel, Micah 5. 2. The Arch-Duke of our Salvation, Heb. 2. 10. The Prince of Peace, upon whose shoulder is the Government, Isa. 9. 6, 7. The Prince of Life, Acts 3. 15. The Lord of glory, 1 Cor. 2. 8. The Lord of Lord's, Rev. 19. 16. A Leader and Commander to the people, Isa. 55. 4. Our Judge, our Law-giver or Statute-maker, our King, Isa. 33. 22. David their King and Prince forever, Hos. 3. 5. Ezek. 37. 24, 25. God's King set on his holy •… ill of Zion, Psal. 2. 6. The son of the highest, having the throne of his Father David, reigning over the house of Jacob forever, Luke 1. 32, 33. King of Kings, Rev. 19. 16. Ordained of God to be Judge of Quick and Dead, Acts 10. 42. These and such like glorious and majestical Titles, do eminently denote his Kingly office.

From all these it is evident, That Christ executes his Mediatorship, as Prophet, Priest and King.

SECTION II.

WHerein the nature of Christ's Prophecy, Priest hood and King-ship consists. This may best be resolved, by considering them Particularly.

I. Christ's Prophetical Office, is that branch of his Mediatorship, whereby he fully Reveals to, and in his Elect, his Church, both before, and under the New Covenant, the whole counsel and will of God touching their Restauration and Salvation.

The Nature of his Prophetical Office, Consists in his Primary and Plenary Teaching of his Church: viz. 1. By Revelation or Promulgation of his Doctrine. 2. By Illumination of his people's minds to receive the same.

1. Christ Reveals and promulgeth his Doctrine, in his word; called therefore The word of Christ. And he Reveals his Doctrine in his word, Immediately, and Mediately. I. More Immediately, by himself, 1. Under, and before the Old Covenant. Thus Jesus Christ according to his Divine Nature, Made known the Doctrine and will of God touching Sinners Restitution and Salvation, To the Patriarchs, Prophets and Holy men of God, By Visions, Dreams, Urim and Thummim, Inspirations, Vocal Oracles, &c. Till at last by the inspiration of his spirit, They had written all the Books of the Old Testament, Comprizing fully and Perfectly the whole Counsel of God, sufficient for their Salvation who lived before Christ's Incarnation. Christ's Revelations of his doctrine were still from age to age more and more clear; though always far short of those now under his New Covenant; yet sufficient for his Elects Instruction to salvation in every age respectively. 2. Under the New Covenant. Thus Jesus Christ, according to both his Natures, as God and Man, in whom are hid all the Treasures of wisdom and Knowledge, hath finally, clearly and completely Revealed the last, fullest and perfectest Counsel and will of God touching Sinners life and Salvation. This is that Manifold wisdom of God: That so great Salvation which at first began to be spoken by the Lord, the neglect whereof is much more dangerous then the neglect of the Old Covenant, which yet was severely punnished. This is the wisdom of God in a Mystery, the hidden wisdom which God ordained before the world unto our Glory. Which none of the Princes of this world knew, &c. Touching such things as Carnal man's eye hath not seen, nor ear heard neither have entered into the heart of man. Things that the very Angels desire to look into, and disdain not to▪ learn from and by the Church of God. This plenary and final Revelation of saving doctrine Jesus Christ our Teacher come from God, Hath most gloriously vouchsafed under the New Covenant, John. 1. 18. Math. 11. 27. For himself testifieth; All things that I have heard of my Father I have made known unto you. And again in his Prayer to his Father; I have given them the words which thou gavest me, and they have received them, &c. Now Jesus Christ God-man hath under this New Covenant, Immediately Revealed or Promulged this so great Salvation, principally two ways, viz. ( ¹ ) By his own Personal Ministration in the Church of God, according as was formerly Prophecied of him. He, after his Baptism, beginning to be about thirty years of age, did in the days of his flesh, for the space of about three years and an half, or four years, preach the Gospel of the Kingdom; expound the Law of God, vindicating it from the corrupt glosses and mis-interpretations of the Pharisees; Erect and appoint New Covenant Ordinances and Officers: and indefatigably discharge all the then necessary parts of his Prophecy. And this in Judea, Samaria, and Galilee, throughout the Holy Land: and that not in private, but publicly in the Temple, Synagogues, or other places where the multitude resorted to him. And in regard of his Personal coming into, and teaching in Zerubbabel's Temple, The glory of that later house was greater then the glory of the former. And the Church in these last days, is dignified and privileged far more then in all former ages; In that, God, who at sundry times, and in divers manners, spake in time past to the Fathers by the Prophets, hath in these last days spoken unto us by his son,—who is the brightness of his glory, and the express character of his Person. ( ² ) By his Instruction and Information of his Apostles about the Mysteries of the Kingdom. Opening their understandings, and giving them Commandments, not only before, but also and especially after his Resurrection, about his preaching of the Doctrine of Salvation. Go disciple all Nations,—teaching them to observe all things whatsoever I have commanded you, &c. Yea, Christ did by his Spirit so infallibly inspire his Apostles and other holy men, leading them into all truth, taking of Christ's, and showing it unto them; and bringing all things unto their remembrance: that they Penned the whole Scriptures of the New Testament completely, The Revelation (setting forth the affairs of the Church till the end of the world) closing up the Canon of Holy Scripture so perfectly, that nothing may be added thereto, or taken thencefrom, but under severest Penalties. And thus Jesus Christ as our great Prophet, Revealed his Doctrine of salvation Immediately by himself, both under and before the Old Covenant, and under the New Covenant. II. More Mediately, Christ our Prophet Revealed his Doctrine for Sinners Life and Salvation, to his Church and people; 1. Under the Old Covenant and Before, Christ Teaching his Church the mysteries and ways of salvation: ( ¹ ) Sometimes extraordinarily, by the Ministry of Fathers, Patriarchs, and Prophets. To which effect it is said, that Christ by his Spirit, (that is, by his God-head assisting Noah, a preacher of righteousness, 2 Pet. 2. 5.) went and preached to the spirits in prison, (that is, to men then on earth, but dying impenitent, now spirits in the Prison of Hell, when Peter wrote this epistle,) which sometimes were disobedient, when once the longsuffering of God waited in the days of Noah while the Ark was preparing. Christ by his God-head preached to the world in the days of Noah, but it was Mediately by the Ministry of Noah, who Preached Repentance and righteousness to the wicked world both by his doctrine and Life; and specially by his making the Ark 120. years together, every knock upon the Ark being a warning to the wicked world. ( ² ) Sometimes Ordinarily, by the standing Ministry of the Priests and Levites. The Priests lips should keep knowledge; and they should seek the Law at his mouth: for he is the Messenger of the LORD of Hosts. 2. Under the New Covenant, Christ Teaching his Church; ( ¹ ) At first plantation, By officers and Ministers extraordinary; As, Apostles, Prophets, Evangelists, given by Christ for that end. ( ² ) Afterwards by Ministers ordinary: viz. Pastors and Teachers, which are to be a Setled standing Ministry to his Church. All being Ambassadors for Christ, praying men in Christ's stead to be reconciled unto God. 2 Cor. 5. 19, 20. And thus Jesus Christ, as a Prophet reveals his doctrine of Salvation.

2. Christ illuminates the Minds, and inclines the Wills of his Elect efficaciously, to Understand and Receive his Doctrine revealed. The former was Outward: this is Inward Teaching. That, was Christ's Revealing his Doctrine to them: This, his Revealing his Doctrine in them. This is ( Praecipuum illud 〈 in non-Latin alphabet 〉 officii Prophetici ) that chief perfective-effect of Christ's Prophetick office. One of the eminent blessings promised in the New Covenant: And performed both to Christ's Ministers, and members. Christ opened his Apostles understandings to understand the Scriptures. He gave them the words, which the father gave to him, and they received them. And Christ's Members, Have an Annointing from the Holy one, and know all things. Yea they are so •… aught of God, as to come to Christ. Under the Old Testament, God's people were under a veil: but under the New, the veil is done away in Christ. And, We all with open face beholding as in a glass the glory of the Lord, are changed into the same image, from glory to glory, even as by the spirit of the Lord.

Thus of Christ's Prophetical Office.

II. Christ's Priestly Office, is that branch of his Mediatorship, whereby he is our Great High priest, Compleatly fulfilled the Law of God and Suffered Death for his Elect, so making a Proper and plenary Satisfaction to God's justice for them, And also presenting himself and his merit before God, he undertakes for them, and makes continual Intercession for them.

This Priestly Office of Christ was notably shadowed out under the Old Covenant, under the Type of the High-priest; and of Melchizedek, of whose order Christ is said to be, both for the dignity of his Person, and Manner of his Calling. Now the High-priest typed out the Priesthood of Jesus Christ our Great High-priest, Heb. 4. 14. many ways, as I have already manifested. To which now I further add; The High Priest Typed out Christ's Priesthood in the Acts of his Office chiefly three ways, viz. I. By his keeping and fulfilling the Law of God. The High priest was singularly to fulfill the Law. And therefore to his peculiar care the keeping of the two Tables of the Law in the Ark of the Covenant was singularly committed, and none but he was to enter into the Holy of Holies. Thus Jesus Christ most exactly fulfilled the Law of God. For, 1. His Person was holy, harmless, undefiled, separate from Sinners, Heb. 7. 26. The Law of God was in his heart fully, as the Law was in the Ark, Psal. 40. 7, 8. His mind and will being perfectly conform thereunto. 2. His Life and actions were also exactly agreeable in every point to the Law of God, without sin in the least degree. And Christ fulfilled the Law exactly both in Person and Conversation for our sakes. As he became 〈 in non-Latin alphabet 〉 God-man for our sakes; So whatsoever he had, or did, as man, was for us. Hence its said; By the Obedience of one shall many be made righteous. — Christ is the end of the Law for righteousness to everyone that believeth. II. By his offering unto God, Expiatory and propitiatory Sacrifices of innocent Beasts, to Purge away sin and make Reconciliation with God for the People. This he did, 1. By the Burnt-offering, slain, and wholly burnt to ashes, Levite. 1. 23, &c. This was, ( ¹ ) Ordinary and Perpetual: Either for every day, morning and evening, two-lambs, Exod. 29. 38. to 43. Or for the Sabbath days, the offering was to be doubled, Numb. 28. 9, 10. Or Monethly in the New-Moons, Numb. 28. 12, &c. Or yearly, as on several set Feasts, Num. 29. throughout. (2) Extraordinary and Incidental, Either for the whole People, As, 1 Sam 7. 9, 10. Or for particular persons, as for David, 2 Sam. 24. 2 •… . 2. By the Sin offering, whereby some certain sins were expiated and purged away. As, ( ¹ ) Sins done ignorantly, Lev. 4. ( ² ) Sins done Knowingly and willingly, Lev. 5. and 6. And both these at the Feasts of New Moons, Passover and Pentecost, Lev. 23. 19, &c. Numb. 28. 11. to the end. Thus Jesus Christ the Antitype, Offered one Sacrifice for sins forever, when through the eternal spirit he offered himself without Spot to God, to purge our Conscience from dead works. And by this One offering he hath perfected forever them that are Sanctified, so that there needs no more expiatory Sacrifice for sin. In this offering of himself Christ was Priest, Sacrifice and Altar. Priest, as God and man, Heb. 5. 6. Sacrifice, as Man. Heb. 12. 13. 1 Pet. 2. 13. Col. 1. 22. though the virtue, force and excellency of this Sacrifice depended chiefly upon the God-head to which it was personally united. His whole Man, Soul and Body suffered: that thereby our whole man, soul, and body might be saved. Altar as God, Heb. 9. 14. & 13. 10. The Altar, sanctifying the gift, being greater then the gift, Mat. 23. 19. III. By his Intercession. The High-priest Presented himself daily before the Lord, offering Incense upon the Golden Altar morning and evening for an odor of a sweet smell, Praying for, and blessing the People. Thus Jesus Christ, 1. Appears in the presence of God for us as our advocate: 2. Presents the sweetest Odors of his own Merits. 3. And makes Continual Intercession for us.

Thus the Priesthood of Christ is executed by him chiefly two ways, viz. 1. In his making Satisfaction to God by his sufferings and Death for the sins of his People. 2. In his Continual Intercession for them with the Father. This Priesthood of Christ is a most excellent foundation of hope, and fountain of Consolation to poor Sinners; And therefore Satan hath extremely bestirred himself against it by dangerous and Heretical opinions sown in the Minds of many, (Socinians on the one hand denying Christ's satisfaction, Papists on the other hand extending his Death to all, and destroying Christ's Intercession by setting up Saint-intercessors,) that by this Means he might eclipse the glory of Christ's Priesthood, and so dash the hopes and comforts of Poor Sinners. And were not this volume swelled too big already, I should here very much have enlarged myself against these intolerable errors. But I must; full sore against my will, forbear. Only let me a little more fully explain these two sweet Points ad Parts of Christ's Priesthood, viz. His Satisfaction, and His Intercession. Wherein I shall Positively assert the Truth against those Errors, by some brief Scripture grounds for the support and benefit of Christ's purchased People.

(I) Of Christ's Satisfaction. Here I shall show, 1. That Jesus Christ by his Obedience and Death hath made Satisfaction to God for his Peoples sins. 2. What are the parts of this his satisfaction. 3. What are the fruits or effects of his Satisfaction. 4. For whom Christ made such his Satisfaction.

First, That Jesus Christ by his Obedience and Death hath made a true, real, proper and full Satisfaction to God for his Peoples Sins. The word Satisfaction, I grant, is not Syllabically and literally expressed in the Scriptures, but the thing is expressed abundantly therein, and thats enough. As the words, Trinity, Sacrament, &c. are not expressly named; yet the things which we intend by them; are sufficiently set forth in Scripture. Now that Christ hath by his Obedience and Death made a True, real, proper and full Satisfaction to God for his Peoples Sins, is evident many ways. For,

•… . Christ is 〈 in non-Latin alphabet 〉 The Surety of the better Covenant, the New Covenant. Of the sense of which word formerly. A Surety confirms the Agreement, Promiseth to pay the debt, and actually doth pay it, if the principal fail. As Philem. verse. 18, 19. Thus Christ is not only Mediator and Testator, but also Surety of the New Covenant. God is as the Creditor, We as Debtors, Our sins the Debts, Christ the Surety, His obedience and death the Satisfaction, the New Covenant the Deed according to which Christ hath made voluntary Satisfaction to God. If Christ's Satisfaction be denied, his Suretyship is destroyed. Now that Christ suffered punishment and Death for us and our sins; not only for our Good, as one man may suffer for the good of another, as Paul, Col. 1. 24. and martyrs suffered for the Good of the Church, but also as our Surety substituted, and voluntarily substituting himself, in our room and stead, is evident many ways. As, I. By Christ's dying and suffering for us. The Scriptures often testify that Christ suffered and died for us, or words to that effect. — In due time Christ died for the ungodly.—when we were yet Sinners Christ died for us. — He that spared not his own son, but delivered him up for us all. — He gave himself a ransom for all, &c. — To give his life a Ransom for many. — I lay down my life for the sheep—no man taketh it from me, but I lay it down of myself. The Scripture abounds with like expressions: As, Mark 10. 45. John 11. 50. Heb. 2. 9. 2 Cor. 4. 14. & 5. 21. Gal. 3. 13. Christ hath once suffered,—the just for the unjust, being put to death in the flesh▪ 1 Pet. 3. 18, &c. Therefore if Christ hath suffered Death for us, he suffered as our Surety substituted in our stead: And not as Socinus falsely pretends, only for our Good, to confirm his Doctrine, and make way for his glory and Intercession, &c. For, 1. The Apostle Paul suffered for the Church in this sense, that is, for her good, Col. 1. 24. Who yet counts it an heinous thing to say, that any other then Christ was crucified for us. Is Christ divided? was Paul crucified 〈 in non-Latin alphabet 〉 for you? 2. Though the words 〈 in non-Latin alphabet 〉 for, and 〈 in non-Latin alphabet 〉 for, are sometimes used to denote, for any good or utility: Yet the word 〈 in non-Latin alphabet 〉 for, which Scripture often useth in this Matter, doth always signify a Substitution of one for another, in another's stead and place, a compensation. As — Not rendering ( 〈 in non-Latin alphabet 〉 ) evil for evil. —( 〈 in non-Latin alphabet 〉 ) An eye for an eye, tooth for a tooth. So Luke 11. 11. R •… . 12. 17. 1 Cor. 11. 15. Heb. 12. 16. Nor can there be given an instance in the New Testament of any other sense of this word. And thus its used in the present case; — That he might give his life a Ransom ( 〈 in non-Latin alphabet 〉 ) for Many, instead of Many. And so the Compound wor •… ( 〈 in non-Latin alphabet 〉 , A Ransom, ) used, 1 Tim. 2. 5. doth (as learned Gomarus hath well noted) properly signify, an equal price of Redemption; An answerable price, even as one scale Answers another exactly. 3. In some passages this substitution of Christ for us, and this Compensation, is manifestly noted.— Its expedient for us, that one man should die for the people ( 〈 in non-Latin alphabet 〉 ) and that the whole Nation perish not, John 11. 50, 51. So,— In due time Christ died for the ungodly. For scarcely for a righteous man will one die, Rom. 5 6, 7, 8. And,— If one died for all; then were all dead, 2 Cor. 4. 14 Here were no Consequence in this inference, unless that phrase One died for all do signify that he died in their room and stead as their substituted Surety. So, Christ hath once suffered, the just for the unjust, being put to death in the flesh, 1 Pet 3. 18. that is, Jesus Christ being in himself most just and innocent, suffered as Surety substituted for us unjust. The Scripture is much in such expressions. II. By Christ's Bearing our sins upon himself, Suffering and dying for our sins, Being made Sin and a Curse for us. By these and such like expressions, Christ's Surety ship, subrogation, substitution, Compensation, Satisfaction, &c. for us and for our sins is very significantly denoted in the Scriptures. 1. Christ bare our sins upon himself, viz. Our sins were imputed to him charged upon him, and he bare the punishment of them. As, — Who his own self bare our sins in his own body on the tree. — For he shall bare their iniquities. — The LORD hath laid (or, made to meet ) on him the iniquity of us all. He was oppressed and he was afflicted. That is, He bare our sins, by bearing the affliction of them. Our sins and their punishment were devolved and translated upon Christ. And this phrase of (bearing sin) in Scripture use, denotes frequently bearing the punishment of sin. Christ then bearing the punishment of our sins, stood as our Surety, in our stead, to satisfy for our debt. 2. To these also may be referred those phrases; He knew no sin, was made sin for us. — Christ hath redeemed us from the curse of the Law, being made a curse for us, &c. 3. Besides Christ is said to suffer and die for our sins, offenses, &c.—That Christ died ( 〈 in non-Latin alphabet 〉 ) for our sins according to the Scriptures, 1 Cor. 15. 3. giving himself ( 〈 in non-Latin alphabet 〉 ) for our sins, Gal. 1. 4.— But this man having offered one sacrifice ( 〈 in non-Latin alphabet 〉 ) for sins, Heb. 10. 12. See also Rom. 5. 6. 1 Cor 5. 21.— Because even Christ once suffered ( 〈 in non-Latin alphabet 〉 ) for sins, 1 Pet. 3. 18. Who was delivered ( 〈 in non-Latin alphabet 〉 ) for our offenses, Rom. 4. 25. In which passages, those Greek particles, 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 translated, For, being applied to Christ's sufferings, do note to us the Meritorious; deserving, procuring cause of those his sufferings, viz. our sins. Applied to other things they may sometimes denote the •… inal cause, but being applied to sufferings, they point out only the Meritorious cause. III. By God's delivering of Christ up to death for our sins, and that an ignominious, violent cursed, judicial Death, having the sense of God's wrath annexed. Death is so the Proper wages 〈◊〉 in, Rom. 6. 23 & 5. 12. That divine justice in •… licteth it not nor can 〈◊〉 it upon any; but either upon the Sinner, or the Sinners Surety. Death could not be inflicted upon Christ, as a Sinner; for he was absolutely without all sin: Therefore it was inflicted on him only as the Sinners Surety; making true, proper and real satisfaction for Sinners to offended Justice and the Law of God.

2. Christ is said often in Scripture▪ to redeem us, to buy us, or Purchase us with a price, to give himself a Ransom or Price of Redemption, &c. for us: Therefore as in all Redeeming, Purchasing, &c. So in this of Christ's there is given a price, a Compensation, a Satisfaction for that which is bought, purchased or Redeemed. The former is evident abundantly. As, the son of man came—to give his Soul ( 〈 in non-Latin alphabet 〉 ) a Ransom for many. The Greek word properly signifies, a price-of-Redemption-for-which-we-are-set-at-liberty. — There is one Mediator betwixt God and man, the man Christ Jesus, who gave himself ( 〈 in non-Latin alphabet 〉 ) An-equal-Ransom, (or, a fully-answerable-Ransom ) for all, &c. — In whom we have ( 〈 in non-Latin alphabet 〉 ) Redemption by his blood. Eternal Redemption, &c.—ye are bought with a price 〈 in non-Latin alphabet 〉 , 1 Cor. 6. 20. — Thou wast slain, ( 〈 in non-Latin alphabet 〉 ) and hast bought us to God by thy blood. That's the price. Christ ( 〈 in non-Latin alphabet 〉 ) hath-thoroughly-bought us, (or, bought •… -out ) from the curse of the Law, being made a curse for us. — Made under the Law, that ( 〈 in non-Latin alphabet 〉 ) he might buy out them that are under the Law. Now buying us, and Redeeming us with a Price, Even the price of Christ's invaluable blood, doth plainly import the substitution of Christ, and his Compensation or Satisfaction made for us by his Death, to God, Eph. 5. 2. Heb. 9. 14. Rev. 5. 9.

3. The sins of those that lived and died before Christ was revealed, were expiated, purged and pardoned only by the Death and blood of Jesus Christ. The Legal Sacrifices did expiate Typically as pertaining to the flesh: but only Christ and his blood typified by them did purge as pertaining to the Conscience. And for this cause he is the Mediator of the New Testament, that by means of death, for the Redemption of the transgressions that were under the first Testament, they which are called might receive the Promise of the Eternal inheritance. — whom God hath set forth to be a propitiation through faith in his blood, to declare his righteousness for Remission of sins that are past. Hence, this is one Reason why Christ is called. The Lamb slain from the foundation of the world: because the virtue of his Death profited and saved his elect, even from the foundation of the world. To this effect it was only once that Christ appeared in the end of the world to put away sin by the Sacrifice of himself, The virtue & merit of his Sacrifice extending itself backward to the foundation of the world: Other wise Christ should have suffered often from the foundation of the world, as the High-priest every year entered into the Holy place with the blood of others. Now if Christ's Death & blood did redeem them from their Transgressions that were under the first Covenant, his death could be no other then a Meritorious Moving cause of their Redemption, by way of Satisfaction for them. For Christ's death being then not distinctly understood by them of the Old Covenant, it could not possibly profit them as an example or Confirmation of Christ's Doctrine, but as a real Satisfaction only.

4. Christ is said to reconcile us unto God, and to be our Propitiation with God by his blood and death. — If when we were Enemies we were reconciled to God by the Death of his son: much more being reconciled, we shall be saved by his Life. — God was in Christ reconciling the world unto himself, &c. For he hath made him to be sin for us, &c. All things are of God, who hath reconciled us to himself by Jesus Christ, and hath given to us the Ministry of Reconciliation. — And that he might reconcile both ( viz. Jews and Gentiles) unto God in one body by the Cross, having slain the enmity thereby. — And ( having made peace through the blood of his Cross ) by him to reconcile all things unto himself, &c. In that to the Corinthians the Apostle hints to us a double Reconcilement, ^1. The One virtual and Meritorious, by the Death of Christ, in our Redemption: When the Enmity betwixt God and us is by Christ's Satisfaction taken away, and we that were children of wrath are restored to favor. In which respect Christ is called, the Propitiation for our sins; and A propitiatory through faith in his blood. ^2. The other Actual and efficacious, by the Spirit and Ministry of the Gospel, in our Conversion: When we who hated God before, do now actually love him, and set our hearts upon him. This later is the fruit of the former. But here we are chiefly to understand the former, even that Reconciliation of God and sinners by Christ's blood; So that in Christ God becomes propitiously favorable to them. Now in what way, or in what •… ence can Christ be said to reconcile us to God by his Death: but by Satisfying his offended Justice and violated Law?

5. Christ is Mediator betwixt God, and man, not only by Teaching as a Prophet, and by Ruling and efficacious applying the Means of Salvation as a King, but also by Sacrificing and interceding for us as a Priest. Christ Sacrificed himself for us as our great High-priest once for all here on earth to expiate our sins forever, which implies his Satisfaction made to God for our sins forever. And Christ intercedes for us in heaven, appearing there in the presence of God▪ and still representing before God his merit and Satisfaction. Otherwise if Christ by his Death had only confirmed his Doctrine, and not made Satisfaction for our sins, he had not died as our Priest, whose office it is to offer Sacrifice, and make Atonement thereby.

6. As there were many Expiatory Sacrifices, both Burnt offerings and Sin-offerings forementioned for purging away of Sin Typically under the Law: So Christ, the Truth of all those Types, the Substance of all those shadows, did truly and really expiate all his people's sins by the Sacrifice of himself, and therefore made satisfaction to God for them. Here note; 1. That the Sacrifices under the Law were in the Nature of them Expiatory Sacrifices, to purge away sin, and make Atonement for the Sinner, that his sin should not be imputed to him, nor the punishment thereof inflicted upon him. As, the Burnt-offerings; And he shall put his hand upon the head of the burnt-offering, and i •… shall be accepted for him to make atonement (or, expiate, or, purge away-sin-by-Covevering it, as the Hebr. 〈 in non-Latin alphabet 〉 le-cappar properly signifies) for him, Levite. 1. 4. The sin-offerings also were expiatory, with them the Priest made atonement for sin, and the sin was forgiven. See Levite. 16. 11, 24, 27, 33, 34. & 4. 20, 26, 31, 35. The Goat of the sin-offering made atonement for the Priest, and his House, and all the Congregation of Israel: after which, on the live-Goat, the scape-Goat Aaron laid both his hands, and confessed over him all the iniquities of the children of Israel, putting them upon the head of the Goat, and sent him away by the hand of a fit man into the wilderness, that he might bear upon him all their iniquities, into a Land not inhabited, Levite. 16. 15. to 23. And in a word, The blood of all the Sacrifices was Expiatory, and therefore it was not to be eaten; For the life of the flesh is in the blood, and I have given it to you upon the Altar, to make an Atonement for your souls; for it is the blood that maketh atonement for the soul. Thus the Typical Sacrifices were Expiatory. 2. That Christ and his Sacrifice of himself, the Truth of all these Types, was also truly Expiatory, and Satisfactory, much more. ( ¹ ) Those Sacrifices were shadows of good things to come, but the body and truth of them all was Christ. Hence Christ is called, One offering, Heb. 10. 14. One Sacrifice for sins forever, Heb. 10. 12. The Lamb of God taking away the sins of the world, John. 1. 29. alluding to the daily Lamb for a burnt-offering, Exod, 29. 34. to 43. Christ our Pass-over sacrificed for us. 1 Cor. 5. 7. He is our scape-Goat, on whom God laid the iniquities of us all, that he might bear them away from us forever, Isaiah 53. 4, 5, 6. ( ² ) And Christ the true Sacrifice of Sacrifices did much more sanctify to the purging of the conscience, then those Typical sacrifices sanctified to the purifying of the flesh. Christ being come an High-priest of good things to come, by a greater and more perfect Tabernacle, not made with hands, that is to say, not of this building: neither by the blood of Goats and Calves, but by his own blood he entered in once into the Holy-place, having obtained eternal redemption for us. For if the blood of Bulls, and of Goats, and the ashes of an heifer sprinkling the unclean, sanctifieth to the purifying of the flesh: How much more shall the blood of Christ, who through the eternal spirit offered himself without spot to God, purge your conscience from dead works to serve the living God? And afterwards; — And almost all things are by the Law purged with blood; and without shedding of blood is no Remission. It was therefore necessary that the Patterns of things in the Heavens should be purified with these; but the Heavenly things themselves with better sacrifices then these. And again; — Every Priest standeth daily ministering and offering often-times the same sacrifices which can never take away sins: But this man, after he had offered one Sacrifice for sins forever, sat down on the right hand of God, from henceforth expecting till his enemies be made his footstool. These things declare Christ's satisfaction for, and expiation of, his people's sins by his own death and blood, by his true, real, proper and expiatory sacrifice of himself, beyond contradiction.

7. Finally; The perfection, fullness and completeness of Christ's Satisfaction for sin and Expiation of sin by his Obedience, Death and blood, (and not by a fiction in Law, or Divine acceptilation, as they diminutively phrase it,) is evident many ways; (it being still presupposed, that God gave a Law, Promised life upon perfect and perpetual personal obedience, but threatening death in case of failing, &c.) As,

(1) By the Extremity of Christ's Death and sufferings. His sufferings were various and grievous throughout his whole life: but especially towards his dissolution. As, 1. His agony in the Garden. ( ¹ ) Sadning and wounding his soul most deeply even unto sore amazement, Math. 26. 37, 38. Mark 14. 33, 34. John 12. 26. ( ² ) Making him pray more earnestly, with strong cries and tears, that that cup might pass from him, and this thrice over, Math. 26. 39, &c. Luke 22. 44. Heb. 5. 7. (3) Causing, in a cold night, a bloody sweat, in so great abundance, that it went through his apparel, and fell in great drops to the ground: wherewith he was so spent and weakened, that at present an Angel from heaven was seen to comfort him, and the next day he was not able to bear his Cross, Luk. 22. 43, 44. & 23. 26. 2. His Desertion upon the Cross by his heavenly father for a time. So that he cried out; My God, my God, why hast thou forsaken me? 3. His cursed and bitter Death itself upon the Cross, Phil. 2. 8. Gal. 3. 13. The wages of sin, Rom. 6. 23. Now why did God exact such sufferings, such an Agony, such a Desertion, such a bloody and cursed Death of his son Jesus Christ: if it had pleased him to acquiesce in any slight satisfaction for our sins? These sufferings of Christ were necessary to make full Satisfaction, because it is impossible that the blood of bulls and goats should take away sins, Heb. 10. 4, 5, &c. Which Argument concludes not, if Christ satisfied only imperfectly, and the father accepted of his imperfect as if it had been perfect Satisfaction.

(2) By Christ's Mediation and sufferings as our surety, to whom it properly belongs to pay and satisfy fully for the whole debt, Heb. 7. 22. Of which formerly.

(3) By the Expressions of Christ's Purchasing, Buying and Redeeming us, at a proper and plenary price, according to the exactness of Commutative justice and Arithmetical proportion. Of which before.

(4) By the infinite valor and boundless worth of his Obedience, blood and Death, being his that was God as well as man. The infinite Dignity of his Person infinitely dignified his Passion. So that his Sufferings for a time were equipollent to our deserved sufferings forever. Hence, blood is called; The precious blood of Christ: The blood of Jesus Christ his son: The blood of God. He is called; The bread that came down from Heaven. And it is said of him; The blood of Christ, who through the eternal spirit offered himself without spot to God.

(5) By the witness of the New Covenant itself, dedicated & established in this blood of Christ. Wherein God saith; — And their sins and iniquities will I Remember no more. Now, where remission of these is, there is no more offering for sin. For by one offering he hath perfected forever them that are sanctified, as the Holy Ghost by these words of the Covenant witnesseth.

(6) By the effects and fruits of Christ's Obedience, Sufferings and Death. As, His purging our sins by himself, and then sitting down on the right hand of the majesty on high. His obtaining eternal Redemption for us. His perfecting forever, by one Sacrifice, them that are Sanctified. His giving himself for us, that he might redeem us from all iniquity. The blood of Jesus Christ our Lord cleansing us from all sin. Reconciling us to God by his Death. His Condemning sin in the flesh, that the righteousness of the Law may be fulfilled in us, which walk not after the flesh, but after the Spirit. And Christ's death was so fully satisfactory and pleasing to God for us, that its said: Christ hath loved us, and hath given himself for us, an offering, and a sacrifice to God for a sweet smelling savor.

By all this its evident, that Jesus Christ by his obedience, sufferings, blood and death, hath properly, really, truly, perfectly, and plenarily satisfied God Justice and Law for the sins of all his people, and hath by that perfect sacrifice of himself expiated and purged them away forever.

Secondly. What are the branches, or chief parts of Christ's satisfaction. The parts of Christ's satisfaction are chiefly two, viz. I. His exact, perfect, and constant fulfilling of the law for us: for our Redemption, Justification, and salvation. This is called his active obedience. This is that, whereby▪ in part we are redeemed and justified, &c. — God sent his son, made of a woman, made under the law▪ (that is, under the obedience of the law▪ as well as under the penalty and curse thereof for our disobedience) to redeem them that were under the law▪ that we might receive the adoption of sons. — By the obedience of one shall many be made righteous. — Christ is the end of the law for righteousness to everyone that believeth. And Christ said▪ — Thus it becometh us to fulfill all righteousness▪ And▪ again; Think not that I am come to destroy the Law •… r▪ the Prophets: I am not come to destroy, but to fulfill▪ This therefore is one branch of his satisfaction. II. His undergoing or▪ voluntary suffering the punishment, penalty or curse of the Law, even unto death itself, the death upon the Cross, as our Surety, for our transgressions. As, Phil. 2. 8. Gal. 4. 4. 5. & 3. 13. 14 Isa. 53. 5, 6. Rom. 8. 3. 4. This is styled his Passive Obedience. Both were necessary for our Righteousness and Salvation: This against our iniquity and sin whereby we had broken God's Law already for time past; That, against our impotency and inability, whereby we are wholly insufficient to keep the Law for time to come. Now both Christ's Active and Passive Obedience, in order to Satisfaction, must be, Perfect, Meritorious, and For us. 1. Perfect. Not only in regard of Parts, but also of Degrees, Math. 3. 15. Heb. 10. 14. And this Perfection must needs be▪ and be acknowledged, in Christ. Partly, in regard of the sanctity of his Person, which was altogether holy, pure and spotless, without sin Heb. 7. 26. & 4. 15. Isa. 53. 9. John 8. 47. Heb. 9. 14, 15. 1 Pet. 3. 18, 22. Partly, in regard of the infinite dignity of his Person, 1 Cor. 2. 8. Luke 1. 31, 32, 33. Heb. 1. 2, 3. Heb. 9. 14. Zech. 12. 10, &c. Acts 20. 28. 2. Meritorious. Able to impetrate, obtain and deserve Redemption and Life for sinners. As, Heb. 9. 12, 14, 15. 1 Cor. 6. 20. 1 Pet. 1. 18, &c. 1 John 2. 1, 2. & 1. 7. 3. For us, and for his Elect people. That all his Obedience was performed, not for himself, but for us and in our stead, by Christ as our Surety, is plain in many Scriptures, Heb. 7. 22. His active Obedience, Gal. 4. 4, 5. Rom. 5. 19. 1 Cor. 1. 30. His Passive Obedience also, Isa. 53. 4, 5, 6, 7. John 1. 29. 1 Pet. 2. 24. Gal. 3. 13, 14. 2 Cor. 5. 21. Jesus Christ suffered and satisfied for us, who had no need at all to suffer for himself.

Thirdly, What are the Fruits or Effects of Christ's Death and Satisfaction. The Fruits and Effects of Christ Death and Satisfaction thereby, are Many and most Comfortable. As,

• 1. Sanction, Dedication and Establishment of the New Covenant and all the Promises thereof, Matth. 26. 28. Heb. 9. 15, 16.
• 2. Pacification, or Appeasing of God: Christ is our Peace, Eph. 2. 14. Our Propitiation▪ 1 John 2. 1, 2. Our Propitiatory, Rom. 3. 25.
• 3. Reconciliation to God▪ The Enmity being taken away and destroyed by the Cross of Christ▪ ( ¹ ) More Generally, Col. 1. 20. ( ² ) More Specially▪ Ephes. 2. 20. Rom. 5. 10. 2 Cor. 5. 18, 19, 20, 21.
• 4. Redemption, purchasing and buying of his Elect unto God and to himself, from all manner of thralldom and bondage whatsoever, Rev. 14. 4. 1 Cor. 6. 19, 20. Tit. 2. 14. More Particularly, Christ by his Death and Satisfaction hath Redeemed us, 1. From all our Sins, Original and Actual, Tit. 2. 14. Heb. 1. 3. 1 John 3. 8. 1 Pet. 1. 18. 2. From the wrath to come, 1 Thes. 1. 10. 3. From the curse of the Law, Gal. 3. 13, 14. 4. From the wages of Sin, Death, Heb. 2. 14, 15. 5. From Satan, and all our Spiritual enemies, Heb. 2. 14, 15. Luke 1. 74. 6. From this present evil world, Gal. 1. 4. 7. From the earth, and from among men, Rev. 14 3, 5.
• 5. Donation of the Spirit promised, the great comprehensive blessing of Abraham, Gal. 3. 13, 14.
• 6. Adoption unto God's own Family, Gal. 4. 4, 5, 6.
• 7. Remission of sins and Justification, Eph. 1. 7. Col. 1. 14. Rom. 5. 19. 2 Cor. 5. 20, 21. Rev. 1. 5. Rom. 5. 9. Heb. 10. 16, 17, 18.
• 8. Sanctification, 1 Cor. 6. 11. & 1. 30. Tit. 2. 14.
• 9. Free liberty of entrance by Faith now, and fruition hereafter, into the Holiest of all, heaven itself, by the blood of Jesus, by a new and living way, which he hath consecrated for us, through the veil, that is to say, his flesh, Heb. 10. 19, 20.

Fourthly, For whom Christ made this his Proper and Plenary Satisfaction by his Obedience and Death. In General it may thus be resolved; Jesus Christ did properly and fully satisfy for them, for whom he peculiarly, purposely, intentionally, and savingly died. In Particular, Jesus Christ did not by an universal Grace and favor suffer and die intentionally and savingly for all and singular, as well Reprobates that are damned, as the Elect that are saved: but by special grace and favor, Christ did peculiarly, intentionally, savingly die for the Elect of God, and in their stead, who shall be eternally saved. For the Scripture doth peculiarly limit and appropriate Christ's death to his Elect only; Declaring that Christ suffered, died, &c. for, His Church, His Sheep, His People, His Brethren, His Children, The People and children of God, and for those that are given to him of the Father. 1. For his Church; Christ is the head of the Church, and he is the Savior of the Body.—Christ loved the Church, and gave himself for it, &c. Take heed to yourselves, and to all the flock, over which the holy Ghost hath made you over-seers, to feed the Church of God, which he hath purchased with his own blood. Hence the Church confesseth to Christ; Thou art worthy to take the Book, and open the seals thereof: for thou wast slain, and hast redeemed us to God by thy blood, out of every kindred, and tongue, and people, and Nation. — Unto him that loved us, and washed us from our sins in his own blood▪ — Who gave himself for us, that he might redeem us from all iniquity, and purify unto himself a peculiar people, zealous of good works. 2. For his Sheep; As the Father knoweth me, even so know I the Father▪ and I lay down my life for the sheep.—I am the good Shepherd, the good Shepherd giveth his life for the Sheep. Hence Christ is styled; The great Shepherd of the sheep, through the blood of the Everlasting Covenant. But as for the goats, opposed to Christ's sheep, Christ will shed and divide them from his sheep, fully and finally at last day; setting his sheep▪ at his right hand, the goats on the left, judging these to eternal Punnishment, but th •… se to life eternal, Mat. 25. 32. to the end. 3. For his People; — Thou shalt call his name Jesus; for he shall save his people from their sins. 4. For his Brethren; For both he that sanctifieth, and they who are sanctified, are all of one: for which cause he is not ashamed to call them Brethren, &c. Wherefore▪ in all things it behooved him to be made like unto his Brethren, that he might be a merciful and faithful high priest, in things pertaining to God, to make reconciliation for the sins of the people. 5. For his children, Sons and Seed; — Behold I, and the children which God hath given me. For as much then as children are partakers of flesh and blood, he also himself likewise took part of the same, that through death he might destroy him that had the power of death, that is the Devil, &c. — That he by the grace of God should taste death for every man, ( viz. for every sort of men, Gentiles as well as Jews: which after is limited to Sons, Brethren and Children of Christ, ver. 10, 11, 12, 13, 14.) For it became him, for whom are all things, and by whom are all things, in bringing many sons unto glory, to make the Captain of their salvation perfect through sufferings. — When thou shalt make his soul an offering for sin, he shall see his seed. These spiritual children and seed of Christ, are Christ's all, and Christ's many, which shall be justified: As the Natural children and Seed of the first Adam▪ are his All, his many that are condemned Rom. 5. 15. to the end. And that's the true intent of that parallel, betwitxt the two Adams. 6. For the people and children of God; — And this spake he not of himself; but being High priest that year, he prophesied, that Jesus should die for that Nation: and not for that Nation only, but that also he should gather together in one, the children of God that were scattered abroad. 7. Finally, For those that are given to Christ by the Father; As thou hast given him power over all flesh, that he should give eternal life to as many as thou hast given him. And Christ gives eternal life to them, by dying for them, and applying his death to them by Faith here, & full fruition hereafter, John. 6. 50, 51, 53, 54. & 17. 24. And Christ would not die for all, or give eternal life to all: for he would not pray for all. I pray for them, I pray not for the world, but for them which thou hast given me, for they are thine. Thus the Scripture declares for whom Christ peculiarly, intentionally and savingly died▪ and for whom he satisfied God's Justice and Law by dying. And though Christ's death in some expressions of Scripture seem to be extended to all, to every man, to the world, to the whole world, &c. Yet in all such places, those large and universal expressions are restrained, limited and appropriated to the Elect in some or other of those forementioned Notions: as the intentive and intelligent Reader may observe, if the context be heedfully considered.

If any learned Reader desire to see further into the state of this Question; And what further Arguments may be drawn from Scripture for Asserting of this Truth, And how the contrary Arguments from pretended Scriptures may be refelled, and the Scriptures cleared: I must for brevity sake, refer him to others, who have learnedly and judiciously handled this Question at large; because I may not now expatiate, nor is it my intent (further then needs must) to be Polemical in this Treatise.

But thus far, of Christ's Satisfaction: the first Part of his Priesthood.

(II) Of CHRIST's Intercession. This is the second Part of Christ's Priest-hood. Touching the Intercession of Christ, Consider; 1. That Christ is our Intercessor. 2. The Nature of his Intercession. 3. The difference of it from his Satisfaction, and from his Spirits Intercession. In the fruits and benefits of it in reference to his People.

1. That Jesus Christ is our Intercessor, interceding with God for his People: is evident two ways, viz. 1. By the Title of Advocate given to him. And if any man sin, we have an Advocate ( 〈 in non-Latin alphabet 〉 ) with the Father, Jesus Christ the righteous: And he is the Propitiation for our sins. Christ's Person is righteous: His Priestly office is, To be our Propitiation, by way of Satisfaction; And our Advocate, by way of Intercession. 〈 in non-Latin alphabet 〉 Advocate, signifies also a Comforter, and so its translated when ascribed to the Holy Ghost. But learned men are of opinion, that it most properly and primarily signifies, an Advocate. Advocates, in Common acceptation, were friends of guilty persons called in to entreat for them: and differed from the Patron or Orator that managed their Cause, as Beza noteth. More strictly it imports an Officer at Law, An Advocate, Attorney, &c. That appears and answers in Court for a man that is there accused, and pleads his cause. Thus Jesus Christ is our Advocate by Office, appointed of God, to appear for us, Answer for us, plead and intercede for us: when the Justice or Law of God shall object anything against us for our sins; or when Satan, who is 〈 in non-Latin alphabet 〉 , properly) our Court-adversary, 1 Pet. 5. 8. with Math. 5. 25. The old accuser of the brethren, Rev. 12. 10. 2. By the Acts of intercession ascribed to him. He prayed on earth for them that did believe, or should believe, John 17. 9, 20. He now appears in the presence of God for us, Heb. 9. 24. He ever lives to make Intercession for us, Heb. 7. 25. He is at the right hand of God, who also maketh intercession for us, Rom. 8. 34. The greek word 〈 in non-Latin alphabet 〉 , maketh intercession, prorerly signifies one that attains the mark intended by darts or other weapons cast, &c. And thence metaphorically it denotes, To impetrate, to obtain what we desire, &c. Thus Christ attains exactly, impetrates and obtains fully, for us from the father, whatsoever he desires.

2. The Nature of Christ's Intercession, Consists in Christ's gracious will, fervently, immovably and continually desiring, that, for the plenary Merit and Satisfaction of his Obedience and Death; the Persons and Spiritual Sacrifices of all and everyone of his elect members might be forever acceptable with the Father, whereunto the Father fully and continually assents. Here note, ^1. The Execution. And ^2. The Perfections of Christ's Intercession. I. The Execution of Christ's Intecession. Christ Executes his Priestly Intercession, 1. Inchoatively, on Earth, in his State of Humiliation, by Prayers for all and singular his elect people, with strong cries and Tears: and in such Posture or gesture, lifting up his eyes, Kneeling down, Prostrating himself or falling to the ground, &c. as was suitable to his Humiliation, John 17. 9, 20. Luk 22. 31 32. Heb. 5. 7. John 17. 2, &c. Luke 2 •… . 41, &c. Math. 26. 39, &c. Mark 14. 35. John 11. 42. Mat. 3. 17 & 17. 5. & 26. 53. 2. Perfectively and Consummatively in Heaven▪ in his State of highest exaltation. And this he doth, (1) By his appearing or presenting of his Person God man, as our Mediator and Suerty, in the presence of God for us, Heb. 9. 24 with Heb. 8. 6. & 7. 22. As Judah both Mediated, and engaged as Suerty for Benjamin. Or, As Paul Mediated, and became Surety for Onesimus. Christ Appears as a public officer in our stead: As the High-priest of old did appear in the Holiest of all with the Names of the twelve Tribes of Israel upon his breast, and upon his two shoulders, for a Memorial, before the Lord, that Israel might never be forgotten, Exod. 28. 9, 10, 11, 12, 17, to 22. To which the Church alludes; Set me as a seal upon thine heart, As a seal upon thine Arm. That, denoting Christ's Love: This, the Manifestation of his Love. Jesus Christ still appears before God, for an Everlasting Memorial of his Elect: that they may never be forgotten any of them before God. (2) By his presenting his Obedience and Death, together with the infinite Satisfaction and Merit thereof, before his Father in Heaven, desiring continually that for the same all his elect in their Persons and Sacrifices may be fully and eternally accepted of God, 1. John 2. 1, 2. Rom. 8 34. Heb. 7. 25. This was notably Tipifyed in the Action of the High-priest of old, He killed the sin-offerings, and then brought the blood of them within the veil into the holiest of all, and sprinkled it upon the Mercy-Seat, and before the Mercy Seat. This was one continued action of the High Priest: his Act was not complete, till the blood was represented within the veil, before the Mercy-Seat. Thus Christ first shed his blood, and offered himself by dying: and then entered as our Intercessor within the veil, into heaven itself, there to present his blood before God, to sprinkle it as it were on and before the Mercy-Seat, and to present his satisfaction and merit perpetually there for us. Otherwise, if Christ were still on earth, he should not be a Priest (that is, not a complete Priest) seeing that there are Priests that offer gifts according to the Law, that is, till Christ, by consummating his sacrifice, in presenting it before the Mercy-Seat in heaven, did abrogate the Levitical Priests. The inchoation of Christ's Priest-hood did not abolish the Levitical Priest-hood on earth, but the consummation thereof in heaven by his Intercession did. Now Christ in his Appearing, Presenting his Satisfaction and merit, and Interceding for us in Heaven, doth not fall down, kneel, prostrate himself or pray to his Father as he did on earth; for such acts are inconsistent with the Majesty of his Glory and Exaltation: but all this must be understood to be performed suitably to his present and most excellent glory. II. The Perfections and Excellencies of Christ's Intercession are many and matchless. For, 1. It is grounded and bottomed upon his satisfaction and meritorious Propitiation, which was, by reason of the dignity of his Person God-man, of Infinite value. He first pacified God for us: then Intercedes with him on our behalf. 2 Hence, It is not Charitative, as our Intercessions are for others when we pray for mercies of free grace for them, which nor we nor they can any way deserve; But Authoritative, when Christ so intercedes for blessings for his members, as that he hath merited them, and hath also a joint right and Authority of bestowing them. 3. Hence, It is universally Prevalent with God. The Father infinitely accepts him and delights in him: and hears him always in all his Suits. This Master of requests is never denied. His one Intercession, the voice of his blood of sprinkling, is more prevailing and effectual, then the Prayers and Intercessions of all the Saints in the world. Whilst Christ appears and intercedes, no Accusations of God's justice, Law, our Sins, or Satan's malice shall be heard against his members: The voice of his blood silenceth all. 4. It is Glorious: viz. his Intercession now in Heaven for it is at God's right hand. 5. It is General and universal: for all and singular his elect that are, or shall be his members. 6. It is fully Salvifical to all that come unto God by him. 7. It is Perpetual and eternal. He ever liveth to make Intercession for us. Oh! no intercession, is like Christ's intercession. When we know not what to pray for as we ought, Rom. 8. 26, 27. Christ intercedes, and speeds for us. Our Names are always upon the heart and shoulders of this our great High-priest before God.

3. The Difference of Christ's Intercession from his Satisfaction, and from his Spirits Intercession is observable.

Christ's Intercession and Satisfaction are joint acts of Christ's Priesthood, that may not be severed; yet must be distinguished. For, 1. His Satisfaction, was properly Expiatory by his death and sufferings▪ His Intercession, is especially presentatory, presenting himself and his Merits for us in Heaven. 2. His Satisfaction, was chiefly accomplished on Earth, in his Humiliation, when he suffered without the gate; No sin, nor punishment for sin, can come within the Holy-place. His Intercession is chiefly accomplished and completed in Heaven, in his exaltation, at God's right hand. 3. His Satisfaction, was by offering himself up for a Sacrifice. His Intercession is by Commemoration of that Sacrifice. 4. His Satisfaction, was by suffering. His Intercession is now without Suffering. 5. His Satisfaction was made but once by once dying, though the virtue of his Death be everlasting. His Intercession is continual and uncessant for evermore. 6. His Satisfaction, obtained our Redemption, Reconciliation, &c. His Intercession tends specially to apply those Benefits obtained to us.

Christ and the Spirit, are both of them called our ( 〈 in non-Latin alphabet 〉 ) Advocate. Compare 1 John 2. 1. with John 14. 16, 17, 26. & 16. 7. And both of them are said to make Intercession for us. Compare Rom. 8. 34. Heb. 7. 25. with Rom. 8. 26, 27. But theres a great deal of difference betwixt their Intercession. For, 1. Christ intercedes without us, with the Father. But the Spirit intercedes within us, to the Father. 2. Christ intercedes for us, as our High-priest and advocate by office, by Presentation of his Death, Satisfaction and merit, and undertaking our Cause with the Father against all contrary charge, or accusation of any adversary whatsoever. But the spirit intercedes, not as our High Priest, but as an Assistant to us by his Energy and operation▪ who by Christ are made Kings and Priests to God to offer up spiritual Sacrifices acceptable to God by him. The Spirit instructs, counsels, inspires, acts, moves, suggests, assists us: and so makes intercession for us, by enabling us to intercede for ourselves, and plead our own cause with God in Christ. 3. Christ intercedes for us, by the voice of his own blood speaking better things then the blood of Abel, by the Merit whereof he covers our Infirmities and iniquities. But the Spirit intercedes for us, by raising up in our hearts groans unutterable, by his virtue and efficacy helping our infirmities.

4. The Fruits, effects or benefits of Christ's Intercession are manifold and very precious. As is evident by these particularly, viz.

(1) Hereby, All the infirmities, sins and iniquities, which the People of God, the Elect Members of Christ may possibly fall into, are remedied, and the full Pardon of them assured. If any man sin, we have an Advocate with the Father Jesus Christ the righteous: and he is the Propitiation for our sins: and not for ours only, but also for the Sins of the whole world.

(2) Hereby, The Persons, Performances, and all the upright spiritual Sacrifices of God's people, are presented to God as acceptable, and remain as a sweet memorial in his presence continually through Jesus Christ, Exod. 28. 9, 10, 11, 12, 17. to 22. Heb. 7. 24. Rev. 8. 3. 1 Pet. 2. 4, 5. notwithstanding all their frailties.

(3) Hereby, All God's elect in Christ are sweetly secured against all the Oppositions, Temptations, Charges, Accusations, &c. that any spiritual Enemies whatsoever, World, Flesh or Satan can possibly-lay against them. I pray not that thou shouldst take them out of the world, but that shouldst keep them from the evil. They may, ye must be tempted: but shall be delivered from the mischief of the Temptation. Christ would not intercede for Peter, that he might not be sifted, but that his faith might not fail. Who shall lay anything to the charge of God's elect? It is God that justifieth: who is he that condemneth? It is Christ that died, yea rather that is risen again, who is even at the right hand of God, who also maketh intercession for us.

(4) Hereby, God's people become more Plentifully Partakers of the Holy-Ghost the Comforter to lead them into all truth, and dwell in them forever. — If I go not away the Comforter will not come unto you, but if I depart I will send him unto you. — I will pray the Father, and he shall give you another Comforter, (or, Advocate) that he may abide with you forever, Even the Spirit of Truth, &c. Christ our Advocate, will intercede for the spirit another Advocate: that so we may have an Advocate in Earth, as well as an Advocate in Heaven; An Advocate within us, as well as an Advocate above us with the father. Oh, where this Comforter comes and dwells, there a Confluence of all Grace, Truth, Peace, Consolation, joy and spiritual blessings comes and dwells also. The Comforter brings all fruits and effects of the Spirit with him.

(5) Hereby, We have great encouragement, to hold fast our profession, against all our Infirmities within, and Temptations without. For our Great High Priest is in heaven, who was in all points tempted as we are, yet without sin, and therefore he hath a feeling of our infirmities.

(6) Hereby, The faithful have sweet and free access to the throne of Grace for all manner of Blessings in time of need. — Let us therefore come boldly unto the throne of Grace, that we may obtain mercy, and find Grace to help in time of need. We have a friend in the high Court of Heaven, the Great Master of requests, that will succeed and speed our Petitions. Whatsoever ye shall ask in my name; that will I do, that the father may be glorified in the son. If ye shall ask anything in my name, I will do it. Ask, and have: Oh what an encouragement unto Prayer! Christ offers up much incense with the Prayers of all Saints. If the incense of Christ's intercession be offered up with our Prayers, they must needs be most fragrant, acceptable and prevalent.

(7) Hereby, The faithful are assured of that sweetest oneness, Union and Communion with the Father and Jesus Christ This is that one only thing on earth which Christ begs for the faithful in his solemn Prayer, John 17. 21, 22, 23. They that gain this, gain all spiritual blessings with it, and in it.

(8) Hereby, The Saints obtain Perseverance and stability in Grace, and inseperableness from the Love of God in Christ Jesus our Lord against all adversaries and possible oppositions, Luke 22. 32. Rom. 8. 34, 35, 36, 37, 38, 39. It is Christ—Who is even at the right hand of God, who also maketh Intercession for us, who shall separate us from the love of Christ? &c.

(9) Hereby, All the faithful that come unto God by Christ are assured of eternal salvation. Wherefore he is able to save to the utmost (Gr. to all-end ) all that come unto God by him, seeing he ever liveth to make intercession for them. He intercedes eternally: therefore they shall be saved eternally.

(10) Finally, Hereby, Christ takes care that all his Elect may live with him im heaven, to behold his glory beatifically for their glory. Father I will that they also whom thou hast given me, may be with me where I am, that they may behold my glory which thou hast given me. What a Ravishing, Beatifical, Transforming, Inneffable vision will that be! The Lord Jesus (said Augustine upon these words) lifts up his unto great Hopes, then which there cannot be greater.—Hear, Believe, Hope, Desire what he saith; Father I will, &c.

Thus, of Christ's Priestly office.

III. Christ's Kingly Office, is that branch of his Mediatorship, whereby Jesus Christ our Mediator, God-man, Anointed with the Holy-Ghost and with Power, and most highly exalted at God's right hand, to be head over all things to the Church, doth powerfully Call, Govern, Defend, and Reward all that are given him for subjects by the Father; Sufficiently Restraining, and at last utterly Conquering all his and their enemies: For his Peoples exceeding benefit and his own eternal glory.

For unfolding of this Regal Office of Christ more particularly, I shall very briefly show. 1. That Jesus Christ our Mediator is King. 2. The Nature of his Kingdom. 3. His Regalities appertaining to him as King. 4. His Actual administration or execution of his Kingly Office. 5. The Benefits of his Kingship. 6. The Continuance of this Royal Office.

1. That Jesus Christ our Mediator is King: is evident divers ways. As; 1. By the Prophecies that went of him: which are true and must needs have their due Accomplishment in him. As, That the Scepter of Judah should terminate in him, Gen. 49. 10. That he should be God's King in Zion, &c. Psal. 2. throughout, with Acts 4. 25, 26, 27, 28. That he should be full of glory and majesty, &c. Psal. 45. throughout. That he should succeed David and sit upon his Throne, Psal. 132. 11, 12. with Luke 1. 31, 32, 33. Acts 2. 30. See also Isa. 11. 1, 2, 3, &c. Hos. 3. 5. Ezek. 34. 23, 24. & 37. 24, 25. That he should be a Prince of Peace, having the Government upon his shoulder, of the increase of whose Government and Peace there shall be no end, upon the Throne of David, and upon his Kingdom, to order it, and to establish it, with judgment and with justice, from henceforth and forever, Isa. 9. 6, 7. That he should be the Messiah, the Prince, Dan. 9. 25. who should break in pieces all other Kingdoms, but of his Kingdom there shall be no end, Dan. 2. 44. & 7. 14, 27. 2. By the Types and shadows prefiguring Christ as King. As, of Melchizedek, first King of Righteousness, then King of Peace: A singular type of Christ our King, who first Justifies and then Pacifies. Of David, and Solomon: Both, Royal Types of Jesus Christ the true DAVID, and Solomon; as I have already manifested in many particulars. 3. By the many Regal and Princely Titles attributed to Christ in holy Scripture. Which I have in this Chapter already mentioned. 4. By Christ's own acknowledgemant before Pilate, that he was a King, that his Kingdom was not of this world, and that for this end he was born, and for this cause he came into the world, to bear witness to the truth; viz. Especially to the truth touching his Kingly office. For which cause especially he was condemned and put to death, having this Title written upon his Cross in Latin, Greek and Hebrew, Jesus of Nazareth the King of the Jews. The truth of whose spiritual King-ship the Convertthief had revealed unto him upon the Cross, whereupon he prayed; Lord remember me when thou comest into thy Kingdom.

2. The Nature of Christ's Kingdom. It is not A carnal, earthly, temporal Kingdom, but a Spiritual, Heavenly and Eternal Kingdom My Kingdom is not of this world,—but now is my Kingdom not from Hence. He shall reign over the house of Jacob (that is, the Church) forever, and of his Kingdom there shall be no end

The Kingdom of the Son of God, is twofold. Essential, and Personal. I. Essential, Which belongs to him in regard of his Divine Essence and Nature, as well as to the Father and Holy-Ghost. God, which is Father, Son and Holy-Ghost, Creator of the whole world, is absolutely Lord and King of the whole world. This Essential or Natural Kingdom belongs, as to the Father and Holy-Ghost, so to the Son, as God the Creator. But of this Essential Kingdom I am not now to speak. II. Personal, which by the Fathers voluntary Dispensation, doth properly and peculiarly belong to the Person of Jesus Christ, God-man, as our Mediator. This his Personal Kingdom is hereupon by some styled, His Mediatory Kingdom; because it properly appertains to him, and is administered by him as Mediator. By others his Oeconomical, or Dispensatory Kingdom: because it is Delegated, Committed and Dispensed to him as Mediator from the Father. This Personal and Mediatory Kingdom of Christ God man, dispensed to him from the Father, is again twofold. General, and Special. 1. General and Universal over all the world for his Churches good, and his own glory. Jesus Christ God-man, as our Mediator is constituted and ordained of God, Head, Lord, King and Judge over all creatures in Heaven and Earth, to the Church. — According to the working of his mighty power which he wrought in Christ when he raised him from the dead, And set him at his own right hand in the heavenly places, far above all principality and power, and might, and dominion, and every name that is named, not only in this world, but also in that which is to come: And hath put all things under his feet, and gave him to be the HEAD OVER ALL THINGS to the Church, which is his Body, the fullness of him that filleth all in all. To the like effect are these ensuing Testimonies, and such like, Mat. 28. 18. John 5. 22. & 17. 2. Phil. 2. 9, 10. 11. Acts 2. 36. & 17. 31. Rev. 1. 8. & 2. 23. 1 Pet. 3. 22. And therefore all Persons, Kingdoms, Creatures, and Revolutions of affairs, times and seasons in the whole world are ordered and over-powered by our Mediator Jesus Christ. Nothing comes to pass in the world, but what he wills: and all one way or other shall at last be turned about in a sweet subserviency and co-operation, to his people's good. The Parts of this Universal Kingdom of Christ are two. viz. ( ¹ ) The Government of it, ruling over all creatures with supreme and greatest power, Psal. 110. 1, 2, 3. Mat. 28. 18. 1 Pet. 3. 22. ( ² ) The bringing of all Creatures, according to God's appointment, into a certain and plenary Subjection at last to himself, and puting all things under his feet. Psal. 110. 1. Heb. 1. 6. Phil. 2. 9, 10, 11. 1 Cor. 15. 27. and although all things are not as yet in act and perfectly put under him, Heb. 2. 8. yet in Right and Inchoatively all things are put in Subjection under his feet, Heb. 2. 8. Ephes. 1. 22. 1 Cor. 15. 27. And this subjection of all things to him shall at last be universally completed. The Manner how these things are done and shall be done, is divers, according to his two distinct Natures, viz. According to his Divine Nature, By manifestation and approbation of that power which the son of God, made man, hath by his own right forever over all Creatures as their omnipotent Creator. For, as he in a sort emptied himself of the glory of his Kingdom for the time of his Humiliation; not by any Privation of his Dominion; but by veiling of it under mean flesh and in a servile afflicted Form, Phil. 2. 7. So contrariwise he is said to have received a Kingdom, after the Glorification of his flesh; Not by accession of New power, which he formerly wanted, but by a famous Revelation and Confirmation of his ancient Kingdom which he always had; whereby he, though clothed with flesh, may be by all acknowledged, to be LORD, Psal. 110. 1, 2. Phil. 2. 9, 10, 11. And According to his Human, By having all finite Power, far above and over all creatures attributed to him, Math. 28. 18. Eph. 1. 21. And this is the Nature of his Personal Mediatory-Kingdom, which is General and Universal. 2. Special and Particular Oevr his Church and People Peculiarly. This Special Mediatory kingdom of Christ, is that his suprem and glorious power and authority for Calling, Governing, Defending, and Saving, or Rewarding his Church gathered out of all Nations, Luke 19. 12, 15. Psal. 2. 8. Math. 28. 18, 19, 20. Eph. 1. 22, 23. And this is done, ( ¹ ) Partly, In this present world, Math. 28. 19, 20. Act. 1. 8. & 13. 47. & 26. 17, 18. ( ² ) Partly, At the end of this world, Math. 25. 31. to the end. 1 Thes. 4. 14. to the end. 1 Cor. 15. 24. to the end. Rev. 20. 11. to the end. Luke 19. 27. Eph. 5. 27. (3) Partly, In the world to come, Math. 25 46. & 5. 8. 1 John 3. 2. And this is the Nature of Christ's Personal Mediatory Kingdom, which is special or particular. Now from all this its evident, who are the Subjects of this King; viz. More Generally, All the Creatures in the world. More specially and peculiarly, The Church and people of God.

3. The Regalities appertaining to Jesus Christ as King, are many and very Majestical. As, 1. His Unction. 2. His Inauguration. 3. His Throne. 4. His Crown. 5. His Scepter. 6. His Laws. 7. His Prerogatives.

(1) His Unction. Kings in former times were Anointed with the Holy oil, before their actual investiture and Coronation: as David was Anointed, long before he was Crowned. This unction did import, their Qualification for, and Designation to the Royal office, 1 Sam. 16. 12, 13. Thus Christ was anointed with the oil of Gladness above his fellows: viz. With the Holy-ghost and with power; and God gave not the spirit to him by measure, as to others of his members. Christ had all fullness dwelling in him, for his mediatory offices: Extensively, all kinds of fullness; Intensively, All degrees of fullness. And all for us, See Col. 1. 19. John. 1. 14, 16. By this Unction he was fitted for his Kingship.

(2.) His Inauguration. Christ was designed to be King, by God's Decree, Psal. 2. 6, 7, 8. He was fore-promised, and fore-typified to be King, in the Old Testament, as hath been shown; He was proclaimed to be Lord & King before and at his Birth, Luk. 1. 31, 32, 33. Mat. 2. 2, 11. Luk. 2. 10, 11. He was acknowledged to be King at his Death, John. 18. 33. to 38. & 19. 12. to 23. Luk. 23. 42, 43. But his Solemn Investiture, Installment or Inauguration was when he Ascended into heaven and Sate down on the right hand of God. Who is gone into Heaven, and is on the right hand of God, Angels, and authorities, and powers being made subject unto him. — He hath set him on his own right hand in the heavenly places, far above all Principality, and Power, and Might, and Dominion, and every name that is named, not only in this world, but also in that which is to come: & hath put all things under his feet, and gave him to be the Head over all things to the Church. He is set down at the right hand of the throne of God. — He is set on the right hand of the throne of the Majesty in the Heavens. This is Christ's advancement far above Angels. For, To which of the Angels said he at any time, sit on my right hand, until I make thine enemies thy footstool? This phrase of Sitting at God's right hand the Apostle expounds of Reigning there; For he must reign, till he hath put all enemies under his feet. Jesus Christ is said; To be at the right hand of God, Rom. 8. 34. 1 Pet. 3. 22. To stand at the right hand of God, Act. 7. 56. Most usually to sit at the right hand of God, &c. Psal. 110. 1. Heb. 1. 13. Mark 16. 19. Luk. 22. 69. Heb. 1. 3. & 8. 1. & 12. 2. All which are Metaphorical expressions, borrowed from men. Mans right-hand, is the hand of Honor, 1 Kings 2. 19. The Hand of Might and power, as Psal. 26. 10. & 144. 8, 11. The Hand of skil and cunning, Psal. 137. 5. Answerably, The Right hand ascribed to God, denotes His Majesty, Glory, Honor, Authority, Power, Strength, Aid, Assistance, Counsel, Fidelity, &c. As is evident by many phrases in Scripture. To stand at the right hand, implies in Scripture phrase; ( ¹ ) To oppose, resist, withstand or hinder the acts or endeavors of any one, as Zech. 3. 1. Psal. 109. 6. ( ² ) To aid, assist, protect, defend against Enemies, Evils or Dangers, As Psal. 16. 8. & 109. 31. (3) To have the next place and degree of honor to them at whose right hand they stand, Psal. 45. 9. Thus Christ standing at God's right hand, Is next to God in honor, majesty and power; Protects and Defends his Church against all evils; Opposeth and withstands all their adversaries. To sit at the right hand, imports special Honor, Dignity, Majesty, Rule, Power, Authority, love and favor, manifestified, or conferred upon them that are so set, 1 King. 2. 19. Math. 10. 21, 23. Thus, Christ sitting at God's right hand, denotes the supreme exaltation of Jesus Christ God-man, after his death and sufferings, far above all created beings; to be immediate & next unto God in majesty, glory, honor, power, authority, &c. Over all things, for his Church, 1 Pet. 3. 22. Eph. 1. 20, 21, 22, 23. Heb. 2. 7, 8, 9. Phil. 2. 8, 9, 10, 11. I say▪ The Supreme Exaltation of Jesus Christ God man: For, though properly the God-head of Christ be not capable of any intrinsical and essential exaltation or Humiliation, as His Man-hood was: yet the Majesty, glory, &c. Of his God head, veiled and shadowed a while under his Man-hood in his Humiliation, by Manifestation is magnified at God's right hand. And so in some sense Christ's whole person may be said to be exalted, Act. 2. 33, 36. Eph. 1. 20, &c. Phil. 2. 9, 10, 11. Act. 5. 31. & 10. 42. Heb. 2. 7, 8. More Particularly, Christ's Sitting down on the right hand of God, doth imply these things, viz. 1. The Fathers Supreamest, Highest and Compleatest Manifestation of his infinite love, favor, delight, and acquiescence to, and in Jesus Christ God-man our Mediator, for his sufferings and Death for his elect. Upon this account God testified his love to him often: but most completely and gloriously in setting him at his right hand, next to himself for evermore, Eph. 1. 20, 21, 22, 23. Phil. 3. 8, 9, 10, 11. with John 10. 17. 2. The matchless and incomparable replenishing of Christ's Human Nature to the uttermost Capacity with all fullness of the spirit in Knowledge, Wisdom, Grace, Life, Power, Authority, &c. beyond all creatures, for the plenary, powerful and most effectual administration of his Mediatorship. The spirit was not given to him by measure, John. 3. 34. As to Steven and other Saints, said to be full of the Holy-ghost; viz. according to their Measure, as a bottle or glass is full of water, or as a star, or torch is full of light: but beyond measure. Not infinitely: but Comparatively, in regard of all creatures. Christ being full extensively with all kinds, Intensively with all degrees of fullness: as the Sun is full of light, or as a fountain, or the ocean is full of water. For his fullness is to be diffused and communicated to his church: He is full, that he might fill all things, Eph. 1. 22. & 4. 10. John. 1. 14, 16. 3. Christ's Preeminence and Prerogative, not only as God-man, but also as Man; above all creatures in Heaven and Earth, Men or Angels. In him the Human Nature is advanced next to God himself, Eph. 1. 19, 20, 21. He is the beginning, the first born from the dead, that in all things he might have the Preeminence. 4. Not only Christ's Dignity above, but his Power and supreme Authority as God-man over all things in the world for the good of his Church: having all things ( de jure, & inchoative ) of right, and by inchoation, put under him. And he hath put all things under his feet, and gave him to be the Head over all things to the Church. Here he is also called; The Head of all Principallity and Power, Col. 2. 10. 5. Christ's glorious Head-ship more peculiarly over the Church. Christ is Head over all things to the Church, More Generally: but he is Head only of the Church peculiarly; To animate, guide, direct, inform, actuate, and replenish the Church with all saving influences. And he is the Head of the body, the Church, — Christ is the Head of the Church, and he is the savior of the body. And as supreme and sole Head of the Church he hath all power and authority in heaven and earth given to him as Mediator, for her Constitution, Conservation and Salvation, Mat. 28. 18, 19, 20. 6. The due of Divine Adoration and worship from all men and Angels. The father hath committed all judgment to the Son: That all men should honor the son, even as they honor the Father. — And let all the Angels of God worship him. The Scriptures frequently ascribe divine worship to him, and require it to be performed, See Phil. 2. 9, 10, 11. Psal. 2. 12. John. 14. 1. Isai. 45. 23. Rom. 14. 11. Act. 7. 59, 60. The Apostles in the Salutations of their Epistles desire Grace and peace from God the Father and our Lord Jesus Christ, 2 John. 3. Rev. 1. 4, 5. Rom. 1. 7. 1 Cor. 1. 3. 2 Cor. 1. 2. Gal. 1. 3. Eph. 1. 2. 2 Tim. 1. 1. And in like sort in their valedictions of their Epistles, they beg for the Grace of our Lord Jesus Christ, unto the Churches, 1 Cor. 15. 23. Gal. 6. 18. 2 Cor. 13. 13. Phil. 4. 23. 1 Thes. 5. 28. 2 Thes. 3. 18. Philem. 25. 2 Tim. 4. 22. 7. Finally, Christ's sitting down at God's right hand, implies Christ's admission, installment or inauguration into all divine, royal, celestial fullness of Glory and blessedness, fixedly, settledly and eternally to enjoy the same, without all eclipse or shadow of the least cessation, interruption, diminution, or Alteration, John. 17. 5. Acts 13. 34. Revel. 1. 18.

(3) His Throne. A Throne is a Majestical seat of Royalty, peculiar to Kings and Princes when they would appear in all their Glory and Majesty. Christ hath his Throne: As God, the same throne with his Father; As God-man, the Next Throne unto his Father, which he sat down upon after he Overcame all his and our Enemies. To him that Overcomes will I grant to sit with me on my Throne: even as I also overcame, and am set down with my father in his Throne. The further sense of these words I have laid down elsewhere. Now this Throne of Christ is in the Highest Heavens, according to his Humanity. He is set on the right hand of the Throne of the Majesty in the Heavens. There Christ is, Eph. 1. 20. Heb. 1. 3. Col. 3. 1. There Christ intercedes for us, Heb. 9. 24. & 8. 4. There he must be received, until the times of Restitution of all things, Act. 3. 21. Thence at last we expect him, and he shall be revealed, Phil. 3. 20, 21. 2 Thes. 1. 9. 10. Christ according to his Humanity, is only in heaven: according to his God-head he is everywhere, and so with his Ministers and Churches to the worlds end, Mat. 28. 20. Now this Throne of Christ is Glorious, and everlasting: Thy Throne O God is forever and ever.

(4) His Crown. Kings have Crowns of Gold put upon their heads: Eminent Ensigns of Royalty. So Jesus Christ, after his Cross, came to his Crown: and that not a fading Crown of coruptible Gold, &c. but an unfading Crown of incorruptible Glory. — But we see Jesus, who was made a little lower then the Angels, for the suffering of Death, Crowned with Glory and Honor. His Crown of Thorns on earth, could not keep him from his Crown of Glory in Heaven. And his members, that are contented here to be crowned with Christ's Thorns, shall hereafter be Crowned with Christ's Glory.

(5) His Scepter. Kings have Scepters to •… way; Signal Rods of Royal Majesty, Rule, and Dominion: Scepters of Gold. Jesus Christ also hath his Scepter; Thy throne O God is forever and ever, a Scepter of Righteousness (Gr. Rightness, or Straitness ) is the Scepter of thy Kingdom. Now Christ hath a double Scepter ascribed to him in Scripture. 1. The one, as it were a Scepter of Gold, wherewith he Rules and Governs his Subjects, Psal. 45. 6. Heb. 1. 8 The LORD shall send the Rod of thy strength ont of Zion: Rule thou, &c. Psal. 110. 2. This Rod of his strength out of Zion, is Christ's Ruling Rod, or Seepter. Now there were two things sent out of Zion (as is by some well observed,) viz. ( ¹ ) The word or Gospel of the Lord; The Law shall proceed out of Zion, and the word of the LORD from Jerusalem, Mic. 4. 2. ( ² ) The spirit of the Lord, which was first sent unto Zion, upon the Apostles at Jerusalem, Act. 1. 4. & 2. 4 &c. And from thence was shed abroad upon all flesh, Act. 2. 17. Both these are the Power or strength of Christ. His word, a Gospel of Power, the power of God to Salvation. And his spirit, a spirit of Power, which is therefore called the finger and arm of the LORD, Luk. 11. 20. Math. 12. 28. Isa. 53. 1. Thus Christ's Rod, or Scepter of his Kingdom is his Word and Spirit. By these he powerfully Rules and Guides his Kingdom and all his Subjects. 3. The other Scepter is his rod of iron, wherewith he breaks and dasheth in pieces all his enemies, as a Potters vessel.

(6) His Laws. Kings rule according to certain known Laws: Tyrants rule arbitrarily, their will and pleasure is their Law. But Jesus Christ Rules by Laws, known Laws, Holy, Just and Good: the best Laws in the world. The whole Scriptures styled The word of Christ, is his great Pandect, or Statute-Book: An Excellent Abridgement whereof we have in the ten Commandments. Christ's Laws are Holy, without the least corruption or sinfulness; Righteous, without the least injustice or oppressiveness; Good, without the least incommodiousness; Perfect, without the least defectiveness; True, without the least error or deceivableness; Pure, without the least drossiness; Wise, without all shadow of foolishness &c. See how David extolls and admires them. And lest they should be, as men's Laws are, a mere weak, ineffectual dead letter without us, Christ puts his Laws into our minds, and writes them in our hearts, that they be most powerful and efficacious within us. Not only outward Rules of Duty, but also inward principles of ability.

(7) His Prerogatives. Kings have many Prerogatives Royal, and they insist much upon them, that they should not in the least be infringed or diminished. As, 1. Tributes and Customs, Rom. 13. 6, 7. So Christ hath a spiritual Tribute of worship due unto him, Psal. 96. 8. 2. Magazins for Military provisions for defense of his Kingdom. So Christ hath his Armory for our defense against our spiritual enemies, Armor of light, &c. The Panoply of God, Eph. 6. 11. to 19. Rom. 13. 12, 13, 14 •… Thes. 5. 8. 3. High ways, are called the Kings ways, wherein men go under the Kings Protection. So Christ hath his Royal ways of Faith, Repentance, New-obedience, called the Law of Christ, Gal. 6. 2. And the Royal Law of liberty, I am. 2. 8. They who walk herein are under Christ's Protection. 4. Ambassadors, 2 Chron. 32. 31. So Christ hath his Ambassadors, beseeching men in his stead to be reconciled unto God, 2 Cor. 5. 20, 21. 5. Goods of an uncertain Lord, concealed Lands, not challengeable by any particular owner, &c. belong unto Kings as supreme within their dominions. So those persons belong to Christ in the world, who belong not to Satan, Sin, or other Lord's. 6. The Laws and values of coin that shall be currant in their dominions. So it appertains to Christ only to coin and institute what Ordinances he will in the Church. 7. Power of judgment is in Kings, as fountains of human Equity to their inferior officers and subjects. So Christ hath all judgment committed to him from the Father, John 5. 22. To which may be referred the Power of Princes to reprieve and pardon Malefactors and condemned Persons. Herein Christ excels, He Remits sins, he Redeems from the curse of the Law, and delivers from Death, poor condemned sinners.

4. Christ's Execution or Actual Administration of his Kingly office. This hath a twofold consideration. viz. 1. According to his General Mediatory Kingdom over all things for his Church. 2. According to his special Mediatory Kingdom over his Church.

(1) His General Mediatory Kingdom over all things for his Church, Eph. 1. 22. Christ manageth and administereth, especially by these and like Royal Acts, viz 1. Sustentando. By sustaining and upholding all things by the word of his power, continuing the world, &c. till all his Elect be gathered and perfected. 2. Permittendo. By Permitting Satan and his Instruments, wicked men in the world, to hate, oppose, afflict and persecute most cruelly the Church and people of God, for wise ends, according to the counsel of his will, Rev. 2. 10. & 12. 2, 4, 17. & 13. 6, 7. & 19. 19. & 20. 7, 8, 9. 3. Coercendo. By restraining, limiting, chaining up, girding in, both Satan, wicked men, and all their malicious rage against the Church and Members of Christ, that they cannot do what they list, but what, and when, and how Christ will let them or suffer them, Rev. 2. 10. He lays hold of the Dragon, that old Serpent the Devil and Satan, and binds him a thousand years with a great chain: how much more doth he chain up devilish and wicked men. 4. Protegendo. By protecting, preserving and defending his Church and people from ruin and destruction by Satan and his instruments, Rev. 2. 10. Michael and his Angels fought against the Dragon and his Angels, who would have destroyed the Man-child, Christ mystical, as soon as he should have been born, in Primitive times: the child being caught up unto God. And the woman, the Church, persecuted by the Dragon, had wings given her to fly into the wilderness for her preservation, The earth helping her, and swallowing up the flood of persecution which the Dragon cast out after her. And in the corruptest times, Christ preserved a pure Virgin▪Company of sincere worshippers, viz▪ 144000. following the Lamb whithersoever he goes, having his Fathers name written in their fore-heads. 5. Ordinando. By Ordering, Disposing, Directing, and over-pouring all things in the world, yea their worst afflictions and persecutions, one way or other for the good of his Church, People, Gospel and Kingdom at last, Rom. 8. 28. 2 Cor. 4. 17. Phil. 1. 12, 13, 14. The Persecution about Steven, is made an occasion of spreading the Gospel and increasing the Church. Saul is powerfully made a Paul, Christ from heaven converting him miraculously from a Persecutor to be a Preacher, from a Destroyer to be a Builder of the Church, from a Wolf to be a Shepherd, &c. The Antichristian cruelties against Christ's pure worshippers, do but provide for them a First Resurrection, a thousand years before the rest of the dead revive, and a Reigning with Christ. Yea all things are so wheeled about by Christ, that they are made subservient to his people's happiness in this and the world to come. 6. Vindicando. By avenging his Church and people of all their enemies to the full at last, utterly destroying all opposite Kingdoms and Empires in the world, the great whore of Babylon, the Beast and false Prophet, the Dragon, Gog and Magog, Death and Hell, casting them into the Lake of fire. 7. Liberando. By full and final delivering, freeing and setting his Church and people at complete liberty from all evils and enemies forever.

(2) His Special Mediatory Kingdom over his Church and People, Christ Administreth and Executeth principally by these and such like Kingly Actions, viz. I. In this present world. 1. By Pouring forth his Spirit more plentifully and efficaciously upon all flesh, then ever formerly: for the Actual and effectual Application of all the Merits and benefits of Christ to his elect, John. 7. 38, 39. Act. 2. 2, 3, 4, 33. John. 16. 7. to 16. 2. By Giving gifts to men, viz. By Sending, Illuminating, Qualifying, and Conserviug A New Covenant Ministry to his Church both Extraordinary and Ordinary: Extraordinary, as Apostles, Prophets, Evangelists, for a time for the laying of the foundation of the New Testament Church; Ordinary, as Pastors and Teachers till the end of the world for the further Edification and Perfecting of the Church till Christ's second coming, Eph. 4. 8, 9, 10, 11, 12, 13. Mat. 28. 19, 20. Mark 16. 15. Acts 1. 2, 3, 8. To which may be referred▪ Elders, who are to assist in Church-Governing, 1 Tim. 5. 17. 1 Cor. 12. 28. And Deacons, who are to take care of the Churches pnblick goods, and Minister to the the necessities of the sick and poor members of the Church, called, Helps, Acts 6. 1. to 9. 1 Cor. 12. 28. Phil. 1. 1. 3. By Instituting his New-Covenant-Ordinances which are to be managed and administered by these his Officers. As, Preaching the Gospel to all Nations, for making them Disciples, Mark 16. 15. Mat. 28. 18, 19, 20. Dispensing of Baptism and the Lord's Supper, Mat. 28. 18, 19. Mark 16. 16. Mat. 26. 26. to 31. 1 Cor. 11. 23, &c. Public prayers for all sorts, 1 Tim. 2. 1, 2, 3. Acts 6. 4. Public Praises and singing of Psalms, &c. I am. 5. 13. Col. 3. 16. Heb. 13. 15. Eph. 5. 18, 19, 20. Censures, Mat. 18. 15. to 22. 1 Cor. 5. throughout. 2 Cor. 2. 6. to 12. Sanctification of the Lord's day, &c. the first day of the week, Mat. 28. 1, 2. to 7. Rev. 1. 10▪ Acts 20. 7. 1 Cor. 16. 1, 2. 4. By Gathering and Constituting his New Testament Church out of all Nations of the world, by the Ministry of the Word and Sacraments, Mat. 28. 18, 19. Mark 16. 15. Acts 26. 17, 18. Acts 2. 38 39, 40, 41. 5. By Building up, Confirming and Perfecting of the Church gathered, and of the Saints called, and all his Ordinances and Officers till they all come to be one complete man in Christ, to the measure of the stature of the fullness of Christ, Eph. 4. 10, 11, 12, 13. Acts 14. 22. II. At the end of this world. 1. By Descending most gloriously from heaven with a shout, with the voice of the Arch-angel and Trumpet of God, In his own, and his Fathers glory, with all his Holy Angels attending him. 2. By Raising the dead, and changing of the living, in a moment, in the twinkling of an eye, at the sound of the last Trumpet. 3. By catching up all the Elect to meet the Lord in the air, 1 Thes. 4. 16, 17, 18. 4. By gathering together all Nations, raised and changed, before Christ, by his Angels, from all the four winds: and setting them before his Tribunal, the sheep on his right hand, the goats on his lest. 5. By pronouncing his last and final Sentence of salvation upon the sheep, and damnation upon the goats for evermore. 6. By Purifying the whole Creation, Heaven and Earth with fire: that there may be a New Heaven and New Earth wherein dwells righteousness. Behold I make all things New; said he, that sat upon the Throne. III. In the world to come; 1. By distributing everlasting Rewards to all according to their works, Rom. 2. 6. to 17. Jude ver.