A Complete Body of Divinity

SERMON LXXXI.

III. WE are now to lock into the Assumption itself, under which the Nature of the Incarnation of the Son of God is to be observed. Concerning this we are told, that he was and continues to be two distinct Natures in one Person forever. Here then we may first inquire into the distinction, and then into the union, of these two natures in the Person of the Son of God, which will give us the best infight into this mysterious Incarnation that our shallow understandings are capable of apprehending in this Life.

First, CONCERNING the distinction of these two natures. It may be comprehended in this assertion, viz. That in the Person of Christ each nature remains the same, perfect in essence & properties without any kind of change or the least mixture. There is neither alteration in either of them, not confusion in both of them, by reason of this assumption. They are as really the same as they were before the consideration of the union made between them. The Son of God is truly God, and the Son of Man is truly Man, though this constitutes but one Person. And here in particular,

(1.) EACH Nature retains its Essence entire and perfect.

1. THE divine Nature remains in its Essence. The whole entire Godhead is in the Person of Christ, Col. 2.9. For in him • welleth all the fullness of the Godhead bodily. Our Redeemer is the most absolute first Being, Rev. 1.8. I am Alpha and Omega, the beginning and the ending, saith the Lord, which is, and which was, and which is to come, the Almighty. He who appeared in flesh is God. 1 Tim. 3.16. God manifest in the flesh. He hath life in himself, Joh. 5.26. He is the true God, 1 Joh. 5.20 These things are essential to the Deity, and were found in him who was incarnate.

2. NEITHER doth the human Nature of Christ lose its Essence. But he is true and perfect man. He took the same form, shape, fashion with other men, Phil. 2.7. The human nature of Christ remains in itself a secondary Being, a reasonable creature, consisting of a Soul and Body, as will be afterwards more enlarged on. He is the Man Christ, 1 Tim. 2.5 And on this account is so often calls himself the Son of Man.

(2.) EACH Nature retains its essential Properties. And this is necessary from the former.

1. THE divine properties are not taken any or laid aside by this Assumption. He put 〈◊〉 of them off in his Incarnation. He abides eternal still, he could therefore say of himself as in, Joh. 8.58. Before Abraham was, I am. He is still infinite and omnipresent, 〈◊〉 28.20. He is still omniscient, knowing the very hearts and secrets of men, Joh. 2.24, 25. He hath a divine understanding, Joh. 21.17. and a divine Will, v. 22. yea, he is still God eternally blessed. Rom. 9.5.

2. HIS human properties continue without being taken away. Consider him in the nature assumed, and he is a compound, limited, timed Being. He is a finite creature, hath a Body that is circumscribed, and cannot be everywhere at once, Math. 28.6. hath as understanding that is bounded, a will that is subordinated, affections that might be excited or stirred, with joy or grief. he was capable of suffering, and being led to a •••• ted happiness, for he went in a path of 〈◊〉 , Psal. 16. ult.

3. THEY suffer not any the least cha ••• . There is no transmutation that they are subjected to. The Godhead is not changed 〈◊〉 the Manhood, nor is the Humanity tra •• sermed into the Deity. The Essences do 〈◊〉 after one into the other: nor yet their properties; neither of them ceaseth to be which was, and become what it was not. The hu ••• nature, having a derivative life, doth 〈◊〉 change into the divine which hath one of itself. Eternity doth not begin to be; not doth the finite humanity of Christ become infinite. And this must be a proper consectary from the premises.

4. THEY are not mixed. There is not co ••• sion in them. There is not a compound confection made of them, as there is in the composition of several simples; as of the elements in the elementary bodies; not as the essential parts of a being constitute a third being, by their being united together: 〈◊〉 there meet in Christ, two natures, and the ••• continue two as really as if they had n ••• so met. And hence when Christ as God know all things, yet as Son of man, there was 〈◊〉 time when there was something which 〈◊〉 knew not. Math. 13.32.

Secondly. TOUCHING the union of the ••• two Natures, give me leave to premise, Th ••• next to the adorable mystery of the Trinity of Persons in the unity of the divine Essence, I know no Gospel Doctrine more mysterious. Tho' nothing be more manifest upon divine testimony than that it is so; yet what more hard for our understanding to comprehend, than 〈◊〉 it is? Let us then be sober in our enquiry into it, lest we darken counsel with words without knowledge.

I shall here content myself with a few short glances upon such a description of it as this, viz. That the Second Person in the blessed Trinity, hath, after a wonderful manner, taken 〈◊〉 individual humanity to subsist inseparably in his own Person forever. This is but a short description, far short of the thing that it aims at; but yet too long for us to be able to fathom, though it ought to command our belief; it not being against reason, though above our reasoning: and a certain truth because God hath said it. Here then,

(1.) IT is a wonderful union. And it is fitting that this Epither be put into the description of it: for though all the works of God's efficiency are wonderful, yet this surpasseth all the rest. When therefore the Apostle would prove the doctrine of godliness to be a great mystery, this is the first Article by which he demonstrates it, 1 Tim. 3.16. And doubtless this was one reason why he had his name, Wonderful given him. Isai. 9.6. A thing is then wonderful, when we apprehend it to be, but cannot comprehend the reason of it. We see or believe the effect, but the causes are too mysterious for us, and so our understanding is non-plust in the contemplation of it. Now there are three things in which more especially this union is mysterious.

• 1. THAT two natures so vastly different should meet together and unite in one. That the word should be made flesh, Job. 1.14. that the Eternal Son of God should become a man, and tabernacle in an house of clay: that the Everlasting Jehovah should be made like to us, and he who is out Father by creation, should be our brother and near of kin to as by his Incarnation: that he should be both God and a creature, the Maker and the thing made. There cannot be a greater distance in nature than between God and a creature among beings: and that this infinite distance should be brought to meet in one is truly wonderful.
• 2. THAT the Son of God should assume an human nature, and not an human person. In all other men where there is an individual humanity, there is a distinct person: but in this assumption the union is so made, that though the human nature abides, yet the personality is lost, or swallowed up in the person of the Son of God. Hence that, Luk. 2.35. And the angel answered and said unto 〈◊〉 , The holy Ghost shall overshadow thee; therefore that holy thing which shall be born of thee, shall be called the Son of God. If we speak of the nature, Christ is a man, but if we speak of the person, the man Christ is God. And to see two such natures in Christ, entire in essence and properties, and yet but one person consisting in both, is truly mysterious.
• 3. THAT the Second Person of the Trinity should alone assume this nature; and neither the Father, nor the Spirit. When we confider all the Three Glorious Persons as enjoying one and the same undivided essence entirely; and hence that the whole essence is wholly in everyone of these Sacred Persons, it must needs be a mystery beyond our grasping, to tell how the Son only was united personally to this nature: the over-curious enquiry into which hath made some to grow giddy, and turn Heretics. That God should be manifested in the flesh, and yet this manifestation terminate in the Son, these things confound carnal reason, and surprise the human understanding; it would lose itself in the speculation, did not faith come in and support it.

(2.) IN the description itself, observe,

• 1. THE Son of God is in himself a complete Person, and hence receives no personal perfections by the assumption of the human nature; nor hath any necessary dependence upon it. He was Son before he was Man; not doth his being the Son of God necessitate his being the Son of man. He was Son from Eternity, but he became man in time. And though the futurition of his Incarnation was eternal, being laid in the Covenant which was from everlasting, yet his Sonship was in order of nature before it; that futurition necessarily flowing from the Sons consent in that Covenant. And being a divine Person he could want nothing to complete his personality: not be capable of being made better • t more perfect by any addition; for all divine perfections are infinite, and to that which is infinite there can nothing be added. Hence this union was not natural, but voluntary: it was a free act of the Son of God.
• 2. THE humanity of Christ was a complete individual human nature. The Incarnation of the Son of God was not an uniting him to the whole kind, or to all of it that are redeemed by him. It is true there is a mystical union between Christ and his Church, and every gracious member of it; but that is not the hypostolical union we are now considering of, as the Familists dream: but there was one distinct and particular humanity that was provided for him, and in which he tabernacled. Hence God is said to prepare him a body, Heb. 10.5. And the parts of it were his own so as no other human nature is. Luk. 24.39. Behold my hands and my feet, that it is I myself. The Son of God did not only become a man, but this man. It was that humanity that was born of the Virgin, Luk. 1.35. And it must be so, else he had not been capable of redeeming other men from the curse.
• 3. THAT the individual Humanity of Christ is not this or that Man by itself. Herein it differs from every other humanity in the World. Among men this humanity constitutes this man, and so there results a person from it: but it is not so here. Peter is one man, and Paul is another, because they enjoy a distinct humanity each from other, though of the same kind; because individuation among intelligent subjects makes a person. But now the humanity of Christ belongs to the personality of the Son of God, and hereupon it hath none in itself. For it is certain that Christ is not two persons; for Scripture always makes him but one, and it is as certain that the Son who assumes the nature is a complete person, and is not made another subsistence by this union.
• 4. HENCE the individual Humanity of Christ, hath its entire subsidence in the Son of God. And it always had so from the way first of its Being. It was never a separate humanity by itself, ut was made with thi • dependence or inbeing. It was not first produced and then united to him, but its union was made in the production of it: it was never a tree by itself, but it was at the first inoculated into his divine person and grew upon it. A graft indeed beats other manner of fruit from the stock it is grassed into, and grows upon; but yet it is not a tree by itself; but is a bra • ch in the tree, and a piece of the tree into which it is inserted, having no t • ot or stock but what it receives by this engraftment. The human Nature of Christ produceth human actions and effects; but it is sustained, uphold and influenced by the divine Person whose it is. Hence his blood is called the blood of God, in Acts 20.28.
• 5. THE union of these two natures in the Person s • brist is not only by d • vine approbation, or d • termination, but operation also. If it were no other relation which that individual humanity bears to the Son of God than merely a acceptation of it, or the putting of such a title upon it, there would be no mystery in it, and any other humanity might be, without change on it, the Son of God: But there was a very great and secret work of the Spirit of God in fitting of this humanity for the Son in the assumption. Heb. 10 5. A Body hast th • u prepared for me. The word signifies to fit a thing completely in all respects for its use. So that here was infinite wisdom and power at work in making and disposing of this Body in its union, that it might be fit to be a sacrifice, Luk. 1.35. and Body here intends an human Nature.
• 6. THE Second Person in the Trinity stands in a real relation to this Humanity, without any real change in his Person. Immutability is one of the essential Perfections of the Deity, God challengeth it to himself, Mal. 3.6. And it is ascribed to Christ as he is a divine Person, in Heb. 13.8. So that though there is a new relation which the Son taketh on him to this nature, for it is the Lord's Body, as, 1 Cor. 11.29. Yet there is no real change wrought on him by it. It is hard to illustrate this by any suitable comparisons of things among men, because all will co • short of the mystery. But it is certain, th •• a man naked, and a man clothed, makes 〈◊〉 real change in the man. And all Phyles •• phy makes a manitest difference between real, relative, and imaginary; a relation 〈◊〉 something less than real, and yet 〈◊〉 than imaginary.
• 7. THERE is a real change wrought in th •• humanity by this Union. Though the divine nature of Christ undergoes no real alteration yet the human nature hath a very go •• one; there was therefore a great deal d ••• to fit it for this service, Heb 10.5. 〈…〉 made a meet tabe • nacle for the Son of God to dwell in, fitted to do and suffer for us, 〈◊〉 go through the whole work of our ••• demption, to make full satisfaction to the justice of God, &c. In all of which there must be a wonderful operation, for it 〈◊〉 thus capacitated for that which no 〈◊〉 humanity was ever made capable of. It was an asto • ishing charge in lifting 〈◊〉 this individual huma •• ty above the rank of c •• ted Beings, by u • iti •••• to the Person 〈◊〉 the Son.
• 8. THIS Union being made, there is God and man in one Person forever. The subsistence of the eternal Son of God, is now become the subsistence of the man Christ Jesus. And now the man Jesus Christ is the Se ••• Person in the glorious Trinity. The person of the manhood of Christ is a divine Person, and though we cannot say the humanity is the divinity, yet we must say that this Man is God. And so we have T •• mas 's confeses ••• concerning him, Joh. 20.28. And 〈◊〉 answered and said unto him, My Lord, and my God. And that of Nathanael amounts 〈…〉 much, Joh. 1.49. Nath • nacl answered and saith unto him, Rabbi, that art the Son of God, thou are the king of Israel. These few observations may help to fortify our Faith, th •• not satisfy our curiosi • y; and let us 〈◊〉 patiently for more, till we come to stand in the light of Glory.

IV. WE may now proceed to look into 〈◊〉 Communion there is between the two 〈…〉 the Person of Christ. For though it be not mentioned in the Catechson; yet it is ••• rally consequent upon it, for union is for, and the ground of communion; and it is c ••••• that the Son of God took our nature into this union with his Person, that in it he might perform the great work of Redemption, which be could not have done without it. Here there must be a co-operation of these 〈◊〉 natures in this work, else the end of this union were lost. Touching this Communion then, observe these three things.

1. THOUGH there be a communion between the two natures in Christ, yet the properties of one nature do not pass into the properties of the other. Though there be a communion 〈◊〉 there is no confusion, no commixture. We have already observed, that the two natures remain entire and distinct in the Person of Christ, notwithstanding this u • ion; the one of them is not swallowed up by the other, though they do both of them meet in one pers •• . And because the manner of commu •• ce must needs follow the manner of the 〈◊〉 , it is necessary that there be two kinds of faculties, and properties correspondent to these two natures, remaining in him. There ••• not be a change of properties without a c ••• ge of natures: he therefore must have two understandings distinct, Mar. 13.22. and two distinct wills, Mat. 2 • . 〈◊〉 . It the properties cease, the nature will cease with then, i. e. to be the s • m • it was; for the • ra • e of a thing is seen in its properties. And ••• ce also there must needs be two sorts 〈◊〉 • pe •• tio • s or eff • cts wrought by these natures. It is impossible that two distinct natures s •• uld perform o • e and the same in •• ri •• all acc ••• ••• mally: though they may 〈…〉 the same work, yet each must have its ••• tinct and individual activity in it. As the princ •• les are distinct, so also must be the 〈…〉 flow from these p •• nciples. D •• i • e actions are not human, not 〈…〉 d • vine. It there be in Christ tw • understandings, the one created, the • there inc • e ••• ed, there must then be two s •• s of exerting them; the one infinite the other ••• te; and to of the rest. For there is as infitite d • sproportion between a divine and a • human act.

2. THOUGH the •• tions of the two natures in Christ are 〈◊〉 , yet in working they are unj • y •• s. There is a co-operation of these ••• wes in the works that are done by Christ 〈◊〉 M •• uto • . And here observe,

• (1.) THEY do co- • perate in the same Person. T •• ga all things else considered in the person of Christ are twofold, viz. Divine and h •••• e; yet the Person himself is but one. 1 T •• . 2 5. For there is but one God, and one Ac ••• st between God and men, the man Christ J • sus. Hence these distinct operations are 〈◊〉 the actions of divers persons, but of one Ac ••• st. The divine & human nature are, •••• ding to our manner of conception, the 〈◊〉 of the Person of Christ; though the •• vine nature cannot properly be called a 〈◊〉 , because it it infinite. Now that which is l •• e by any part, id done by the whole in 〈◊〉 of that part; if the Sould meditates, the man meditates; if the Body sit or walk, the man doth so; and this flows from the 〈◊〉 of the parts in one.
• (2.) THEY •• operate for the same end. The •• me nature hath not one design, and the • ea • e another, but both together have one and the same work to do, viz, the Redempsion and Salvation of fallen man; in the •••• cement whereof they do mutually join. Christ is therefore said 〈◊〉 Redeem us, Gal. 3 13. 〈◊〉 do here warily observe a difference between an action and a word in Christ. A and is something done by action, and divers ••• s may concur in one work. Now the 〈◊〉 in Christ are distinct, but the work is but one, to which each contributes according to its influence which it hath into the work.
• (3.) THE a • it •• of h • th natures are property b • anded upon the Person of the Son of God. Though some be referred to one nature, some to the other, as the principle of operation; as a tree may bear divers sorts of fruits, by reason of grafts in it; yet the person is the term of operation in which they are bounded. And therefore Christ is said to die, and to rise again, to • eal the sick, &c.
• (4.) HENCE, whatsoever M • n • t • riel actions are performed by Christ is either nature, they are property said to be T ••• drical; i. e. the works of Christ God man: Because, th ••••• they are in nature distinct; yet they cc •••• in the person and in the ends of them. And this we may observe in the discharge of every Office: His Priesthood, Heb. 9.14. And so of the rest.

3. FROM this communion there flows a communication of properties 〈◊〉 h • th natures, with resped to attribution or predication. Not that they do really exchange properties, but only there is such a nearness in them in the Person of Christ, that the Scripture doth frequently attribute them one to another. And there are three sorts of these attributions which Divines have taken notice of, and are to be found in the word of God.

• (1.) THE properties of each nature are attributed to the whole Person of Christ, and accounted as personal. And as the properties are so, so also are the actions; because the Person of Christ performed these operations, or because they are properties and actions of these natures which meet together, and are conjoyed in one person. Thus are the properties and actions of the human nature ascribed to Christ, P • il. 2.7, 8.1 Pet. 3.18. And yet only the human nature was capable of these. So also the properties & actions of the divine nature, Joh. 8.58, 59.
• (2.) THE properties and actions of one nature are assigned to the other, and that mutually. And the reason is because they both meet in the Person; for though there be one nature and another nature, yet there is not one person and another person. Only here observe that they are attributed; ••• e concrete and not in the abstract. T • e abstract is a nature considered in itself • ache • lie, the concrete denotes the person who hath the nature. And we have frequent expressions of this sort. Mat. 9.6. But that ye may know that the Son of man hath power on earth to forgive sins, (th • u saith be to the sick of the palsy) Arise, take up thy bed and walk. 1 Cor. 2.8. Which none of the princes of this world knew: for had they known it, they would not have cru •• fied the Lord of glory. But we never find it said in the abstract, that the God-head died, shed his blood, or that the manhood is the Lord of Glory. Hence the meaning is, that the same Person who is God shed his blood, though not as God, but as man, &c.
• (3.) SUCH things as properly belong to the whole person are attrib • ted to each nature. And the reason is because each hath a relation or title to his Person. And what the person doth, that each nature may be said to do, so far forth as it hath an influence into his personal acts. Thus the Man Christ is called Mediator, 1 Tim. 2.5 whereas, he is not Mediator either as God or as Man, but as God-man. Thus, God purchased the Church 〈◊〉 his 〈…〉 . Act. 20.28. which he did as God man. Now it is very useful for us to ••• erve these attributions and the reasons of them, lest we should otherwise mistake, or not rightly apprehend the way and manner of the carrying on of the work of Redemption by Christ for us.

USE I. LEARN • e hence 〈◊〉 extremely miserable man was 〈…〉 need of such a Redeemer. Doubtless it was man's necessity which occasioned Christ I carnation ••• urely it must be very great, when nothing else would do for the remedying of it, but that the Lord of Glory, must put on • ur flesh; and He who was the eternal God become a man, that so he might go through that work on which our Salvation depended. Let us then improve the consideration of this, 〈◊〉 read to ourselves a Lecture of our great infelicity, that so we may be the better fitted in celebrate the riches of that Grace which shines forth in our recovery.

USE II. LEARN hence how comple ••• the work of Salvation must be carried on by such an one. And hence what strength faith may have to believe in him for life and Salvation. Well may he who is both God and Man is one, be said to be mighty to save. Isai. 13.1. and to be able to save to the atter •• st, Heb. 7.23. Here is an object on whom we may 〈◊〉 our whole weight without fear or danger. Hence he is capable of doing & divine, for us. Hence there is an infinite value and virtue in his obedience. Labor we th •• to have a real and true saith placed on him, and then let us with the greatest confidence expect an entire Redemption and Salvation at his hands. And to that end let us be much in the contemplation of the Person of Christ, and the natures united in his Person.

SERMON LXXXII.

WE have considered the nature of Christ's Incarnation under the former Question. It now •• llows to look into the manner of it. And here we may observe, I. The reality and completeness of the individual humanity assumed by the Son of God, II. The way in which he assumed it in his conception and birth. A few words to each of these.

I. THE reality and completeness of the individual humanity assumed by the Son of God. This is expressed in two things,

• (1.) He assumed the two essential parts of the human nature, which constitute an entire humanity.
• (2.) Both of these were true and real: they were not imaginary. I shall not need to separate those, but discourse of them together. And here we come to a more particular view of the nature assumed, which was pointed at under the former Question, but referred hither for a more distinct consideration. Here then let it be remarked,

1. THAT it was a true, re •• sub • t ••• humanity which the Son of God 〈…〉 with his Person. The Ma ••• nites, and the Heretics, abusing that in, Phil. 2.7. But 〈◊〉 himself of no reputation, and 〈◊〉 upon him the from of a servant, and was made in the 〈…〉 of men: infer that he took only the similitude, resemblance, or appearance of our nature 〈◊〉 him, and not the thing itself. But the wh •• e current of the Gospel contradicts such a perverse interpretation. Joh. 1.14. And the •• l to •• made flesh, and dwelt among us. Luk. 24. 〈◊〉 . Be •• ld my hands any my f •• t, that it is 〈◊〉 myself; handle me, and see, for a spirit hath 〈◊〉 flesh and bones, at ye see me have. 1 Joh. 1.1. T ••• which was from the be • inning, which we have heard, which 〈◊〉 seen with • ur 〈◊〉 which we have 〈◊〉 upon, and • ur hands 〈◊〉 handled • f the word • f •• se. And indeed, if he Incarnation were imaginary, then must his life and death, and obedience, and satisfaction be so too, and consequently all one faith, and hope, and salvation must be imaginary, for the effect cannot exceed the virtue of the cause.

2. THAT this human natures of Christ, 〈◊〉 in all things like unto ours, sin •• nly excepted, and the special manner of its subsisting. These two exceptions must be acknowledged; the former is expressed in, ( Heb 4.17.) and will be farther considered in the Sequel; the latter is necessarily inserted from all those Scriptures which assert this humanity to be of the Persons of the Son of God, as Luk 1.35. Act 20.28. &c. But, as these hinder not the entireness of the nature, so we fi • d that he was in it like other men. He is therefore called the Son of man. He answered the first Adam in whatsoever belonged essentially to humanity. And this may be a principal reason, why the first Adam is said to • e a figure of him, P • n. 5.14. In this likeness there are two things to be considered, viz. the Fabric of his • a • ure, and the Accidents that befall it by the influence of • he Apostasy. In the former of these he was made like man in •••• cy, having all the faculties and qualities of an human nature, and connatural p • i • iledges belonging, to a stare of integrity. And this belongs to his i • carnation. Hence t • a • Heb. 7.20. For s • u • an high Priest became us, who i • h •• y; harmless, and-sited, sepa ••• fr • m sinners, and •• le higher •• an the heaven • . As to the latter, he was subjected to all the infirmities which man was by sin fallen under, but only those that were sinful. And this belongs to his Humiliation, of which afterwards. Hence that, Math. 8.17. That it • ght be fulfilled which was spoken by Esa • s the •••• es, saying, himself took our infirmities, and •• re • u • sicknesses. And all this proved him a true than.

3. HE had all the essential and integrating 〈◊〉 of a man. And if so he had an entire humanity.

(1.) HE had a real human B • dy, with all its ••• bers. The body is one essential part of the man, and he had one. Heb. 10.5. Therefore when he cometh into the world, he saith; ••• sice and • ffering thou wouldest no • , but a body best thou prepared me. For though it there intend the whole nature. 〈◊〉 it intends the body and expresseth it. We therefore read o •• her own body, Phil. 3.21. He had all the •••• gtal parts of an human body. We therefore read of his head his face, his eyes, his hands, his feet, his bones, which infers the ref •• . And this Body of his was endowed with such proper adjuncts, as declared it to be so indeed; he might be seen and felt, Luk. 24.39, 40. He died, and he rose again; and they are only corporeal living substances that a • e mortal.

(2) He had a real human rational Soul. We therefore read of it. Some have fondly thought that he only took a body, from Heb. 10. • . and that the divinity was in the room of a Soul; but that is against Scripture; He had a Soul that was made in offering for sin, Isai. 53.10. and that could not be the divine nature. He had a Soul that could be sorrowful, Math. 26.38. A Soul that he resigned into the hands of God, Luk. 23.39. He had the faculties of an human Soul; an Understanding which was capable of increasing in knowledge and wisdom. Luk. 2.49. • ult. A Will that was capable of missing its cravings, and was in entire subordination to the divine will Mat. 26.39. Nevertheless, not as I will, but 〈◊〉 thou wilt. And as his Death proves that he had a Body, so his Resurrection proves that he had a Soul; for it consists in the reunion of the Soul to the Body, whose union was dissolved in Death by a separation.

4. HE had all the conditions in h • re which are re ••• ite to on human nature; whether, •••• m • n with oath • beings, or pr • ni •• r and p •• pe • to humanity. He had a corpereal finite bei • g • which is essential to all bodies. And hence he had dimensions, and was circumf • r • bed, Ma •• 28. • . He as not here: for be is ris • n, at he said: come, see the place where the Lord l • y. He had a temmporary being, there was a time when he was not as man. We are therefore told of the very time when he was produced, in the circumstances of it. He had a principle of human existence in him; and accordingly had an human origination. He was therefore conceived, and his mother went out her full time with him. Luk. 2.6. He was a subject of augmentation, He grew from a Child to a Man, Luk. 2.40.

5. HE performed actions truly human. The Gospels give us an account of multitudes of them. He spake with his mouth as other men do, Alas. 5.2. He went up and down from place to place; He preached to them, Mat. 9.35. He eat and drank after the fashion of other men, Mat. 11.19. He slept as other men, Mar. 4.38.

6. HE had human Senses. These are up and down frequently ascribed to him, seeing, heating, touching.

7. HE underwent human Sufferings. He was capable of bearing such things as the divine nature is not capable of, not yet a mere imaginary body. He have all our sorrows and griefs. Isai 53.4. Surely he hath born our griefs, and carried our sorrows. He underwent the contradition of sinners; he was buffeted, spit upon, crucified; his hands, and feet and side were pierced. He suffered hunger, and thirst, and weariness, as other men. See Mat 21.18. Joh. 19.28. Chap. 4.6. He bore affronts, stripes, and death itself, which prove his humanity real.

8. HE had human Affections. He had an human love. See Joh. 11.3. Chap. 19.26. Human joy. Joh. 11.15. Luk. 10.21. Sorrow, and his gr • ans and tears were the index of it, Joh. 11.33, 35. Human disire, Luk 22 15. Fear and amazement, Heb. 5.7. Pity & compassion, Mat. 9.36. And what more needs to evince the truth, and completeness of his humanity?

II. THE way in which he assumed this nature of ours; which is set forth in his conception and birth. And here let us observe, That the conception and birth of Christ may be considered two ways, viz. either in themselves, as they were the media of the production of his humanity, and so they relate to the manner of his Incarnation, and belong hither; or with regard to the circumstances of them; and so they refer to his Humiliation, and are there to be considered. In the former respect we way now observe them; where we may trace the origination of his human nature

TOUCHING his Conception: I shall wave the niceties which are unprofitably handled about this, and only consider what is expressed in the ••••• sm. And • ere is to be o •• erved,

• (1.) The subject or passive principle of this conception.
• (2) The efficient or active principle of it.

(1) THE subject • r passive principle. He was c ••• tired in the woe • b of the Virgin Mar • I shall endeavor the making of this plain briefly, in these few assertions,

1. THAT the Virgins ••• ch was 〈◊〉 a • eer r • cept ••• to enteri • n th • Body in it for a w •• le. This was an odd dream, and of late re • ived, that the Body of Christ was formed in Heaven, of heavenly matter, and was only miraculously put into the Vi • gi • s womb, where it was lodged for a while, without participation of its material principle from her; which is both contrary to Scripture, and tends to the subversion of our faith in Christ as our Redeemer; as will appear in the Sequel. And had it been only so, Mary had very improperly been called, the M •• her of our Lord, Luk. 1.43.

2. THE conception of Christ in the •••• k of the Virgin, was like to o • her human concept ••• s. The way in which sh • came to conceive was different, and wonderful, as we shall see presently; but the conception itself hath nothing extraordinary af •• ted to it in the word of God; and therefore to believe any such thing is not of divine faith, which relies on the testimony of God. Some have taught that the humanity of Christ was formed and completed in the Virgin is an instant: But why then is she said to conceive? Isai. 7.14. Luk. 1.31. Conception in a strict sense intends the first beginning towards the young one: but in a large sense it compriseth all that is from that to the birth, in the formation, animation, and ripening of the thing for its production; thus it was then here. And hence we have an account of the Virgins going out her full time with this conception of hers; and that this was the usual time with other Women, is evident by the story.

3. THAT the Body of Christ had its material original from his Mother. And for this we have the evidence of the word of God; and a sufficient demonstration of it is thence to be s • icht. We are therefore fully informed that our Redeemer must not only be a man; for so he might have been, and not related to us; but he was to be of the stock and lineage of mankind. He was not only to be of the same nature, but of the same original. He must be one of Adam's Family: to be near of kin to us; to be our brother; to take part of the same flesh and blood that we share in Heb. 3.14. For as •• uch then as the children are partakers of flesh and blood: he also himself likewise took parts of the same, that through death he might destroy him that had the power of death, that is the devil. He must not only be a man, but the Son of man. And hence how often doth he take that ri •• e to himself? The Mosaical law requiring that the next hi • io • a must redeem the l ••• tance, had a proper respect to this. Now 〈◊〉 Christ may be thus related to us, be 〈◊〉 some may or other derive his hu ••••• from •• an, and that could not be by a 〈◊〉 for Christ as m •• had no father. Heb. 7. • . It must needs therefore be by his 〈◊〉 . Hence it is not said that he was made 〈◊〉 ••• man, but of a woman, G •• . 1. • . No • ing 〈◊〉 material pr •• ciple of his humanity. And hereby God brought the Salvation of •• kind into the world, by the same s ••• 〈◊〉 instrument that their r • ine was introdu •• i. e. by a woe •• n. Christ therefore is 〈◊〉 the Seed of the 〈◊〉 Gen. 3.15. And we are told tha • he took o • him the Seed of 〈◊〉 him. Heb. • .16. There must then of nece •• be a se •• nal descent of Christ form 〈◊〉 , and that, not being nextly paternal, 〈◊〉 material: He is therefore called the 〈◊〉 of Da •• d's body, Psal. 132.11. And this 〈◊〉 not be true, it he had not the substance 〈…〉 Body from the substance of his 〈◊〉 .

4. THAT it was from Mary that he 〈◊〉 and • er • ock and •••• gs is described 〈…〉 Gospel, it was needful that his M •••• should be particularly and personally 〈◊〉 that so our faith might thereby be 〈◊〉 in this truth, that t • e Person • o born of 〈◊〉 was the true Mo ••• h. As therefore 〈◊〉 Scriptures of the Old Testament did 〈◊〉 some revelation of him to man from 〈◊〉 tall, so, the longer men had waited, 〈◊〉 nearer the time drew on to the acto •• meant, these discoveries were more 〈◊〉 and particular, that believers might be a •• to discern the answer of their long exp •• tions: and it needed them; else though •••• rity of his Humiliation might have ••••• ed their dou • ting and unbelief. He 〈…〉 it was revealed that he should be of 〈◊〉 s •• ck, Gen. 3.15. then to be of A •••••• family, Gal. • .16. then of Is •• 's Gen. 〈◊〉 then of the Tribe of Judah, Gen. 〈…〉 finally, of the family of David, Psal. 132. • . And hence they were to look for him 〈◊〉 . Nor was it enough that Joseph his 〈◊〉 father was of that lineage, for then he 〈◊〉 not have been called the fruit of his 〈◊〉 .

5. THAT he was concieved of Mary b •••• Virgin. So the prediction runs conce •••• , him, Isai. 7.14. And whatsoever the J ••• object about the meaning of the word, •• vidence hath given this interpretation af ••• and there was great reason why his •••• tion should be such. For,

[1.] HE was not to have an human 〈◊〉 . The human nature was to be assu ••• d 〈◊〉 the personality of the Son of God, and 〈◊〉 one person might not have two fathers, 〈◊〉 was not propagated as other men 〈…〉 the great reason was that he might be 〈◊〉 out sin, which descends upon Adam's 〈◊〉 posterity, in the cha • ne • od natural ••••• tion, Gen. 5.3. whereas he, being con •••• after an extraordinary and wonderful ••• ner, came to be, though born of a sinful woe ••• you 〈◊〉 fin a Cor 1. 21. her 〈◊〉 hath make him 〈◊〉 is sin for 〈◊〉 , who 〈…〉 . l •• the Pr •• s •••• , that the Virgia was without ing • re •• , is fond and talle.

[2.] HIS ge •••• being to be 〈…〉 God 〈◊〉 to both sa •• ed if that 〈◊〉 , 〈◊〉 it might appear that be was not organiced in the se • t 〈◊〉 that ether • en are. And this is one reason of that Letter in his Name, Isai 6.8. And her Name shall be called •••• ssi. And belongs to the first Artici •• the gren mystery of godlicess, 〈…〉 . 3.16. He 〈◊〉 also to be her fist born 〈◊〉 the M •••• ed laws about the first born Sons, in God's choosing them to be his pecullar, and in the peer gatires be gave them all of which were 〈◊〉 . Hence that, Mar. 1. all • . And know 〈…〉 brought j • rth her 〈◊〉 se • , e • l • c ca •• ed •• s Ne •• sesus. •• ether she remaired a Virgia afterwards, is we matetial. The 〈◊〉 , who idol • ze Virgia, maintain 〈◊〉 and some Pr • tesi •• is, in reverence, though I think ever-superstiti • us, found for it 〈◊〉 . But all the ends of her Virginity were attaiced when Christ was born if her, not did any law c ••• orn her so to 〈◊〉 , not 〈◊〉 she any special precept for it so far as is ••• ealed. Besides, it could not be more ditho •• our to Christ to have brethren of the same mother, that • indred of the same family; but might be a farther 〈◊〉 of 〈◊〉 have to mankind.

(2) THE 〈◊〉 or 〈◊〉 •••• ple of this Gar •••• : 〈◊〉 it was by the ••• lie Ghost. I shall not come ••• tate h • re, it is a mystery. We have the most said of it in Luk. 1. •• . And the Angel enjwered end said unto her, The 〈◊〉 G •• t 〈◊〉 we up 〈…〉 , and the 〈◊〉 of the Highed 〈…〉 the; t • eref are that 〈◊〉 •• ing 〈◊〉 shall be born • f thee, shall be 〈◊〉 the Son of God. And that is very obs •• e to us. There are two • adages which declare it,

• 1. THE Holy Ghost shall come upon thee. The beaning whereof is, that by the Almighty power of the Spirit of God, she should receive power to conceive after an ••• ordinary mannner, and wholly above the power of nature.
• 2. THE power of the rest High shall over shad to thee. Meaning that there should be an Almighty efficacy in it, and that God himself should do it immediately. It should be an effect wrought by the hand of Own • porency. This is called an ever shad •• oing, both to show that the Holy Ghost should supply the room of a natural father, by causing her to fructify; and is a metaphor from birds that set on their eggs. So should the Holy Ghost cause • er to conceive, rourish the conception, form it into an human body; create and •• fuse an human Soul into it. This is the meaning of Heb. 10.5. A body hast thou prepured me. As also that he did it after a sewer wonderful manner. A shadow intimates sacrecy, Psal. 91.1. And from secrecy proceeds admitation, when the effect is seen, and the cause not discerned. And here,

  (1.) THE Spirit to • ight this Con ••••• immeter •• lly. He afforded no material pr ••• ple of this nature, but only spake the word, and Mery believed it, and so conceived, La • . 1.36. There was • is •• at, and her s •• d.

  (2.) HE wrought it 〈◊〉 . Used no natural instrumertal causes, the remained a Virgia, and for conceived, and it was so secret, that she herself knew not the manner or it, only believed that it should be, because he said it.

  (3.) BY this manner of Conce ••• the Holy Ghost prevented the descent or 〈◊〉 of eriginal sin to the human nature of Christ. Sin comes in the way of natural generation, but this was supernatural; it was the operation of the Holy Ghost, and therefore immaculate. Luk. 1.35. And it we cannot tell how this could be; yet we have reason to believe that both God could do it, being Almighty, and that he did do it, because he hath said he was such an one. Heb. 7.26. Chap. 4.15 her we have 〈◊〉 an high Pricess which cannot be teached with the seeling f • our •• s • r ••• ies, but was in 〈◊〉 •• ints tenpied like as we are, yet withoul sin 1 Pet 2.22. Why did no sin, ne •• er was g ••• found in his mouth.

  (4.) THAT yet the Holy Ghost cannot be said to be the Father of the hamene nature of Cor • st. For though be supplied the room of a father, yet this operation could not give him that title. For generation, active, which gives that denomication, is the proceeding of the nature derived from like principles to its original, and therefore everything begers its like; whereas Christ in his human nature is not of the nature of the Holy Ghost, which is divine.

2. TOUCHING the birth of Christ: All that I have here to take notice of about it, is only as it reters to his Incarnation: what belongs to his Humiliation will follow there. Though the Conception taken in the largest sense comprehends the Incarnation in it, his Humanity being completed in his Mothers womb; yet this birth was an adjunct to it, and immediately consequent upon it: and the conception was accomplished and iss • ed in the birth. Touching which there is nothing extraordinary to be observed, as there was in the Conception; unless it be the consideration of the subject of whom he was born, viz. that she was a Virgin, and yet a Mother. h • r as touching the miracles, which the Paspists feign about his birth, and the strange manner of it, as they are not necessary and supernatural, so many of them are plainly ridiculous, and have neither footing for them in Scripture, not any usefulness in Divirity. That his mother remained a Virgin, in that respect that she had no car • el knowledge of a man before he was born, is plain, Mat. 1. •• s. For anything else the Scripture is silent. Only there is that to be remarked in this as well as in the Conception, i. e. it was without Sin; so that his Conception and Birth were Holy. The second Adam was brought into the World with as perfect integrity as the first was; and it was meet that he should be so; for if he had had any fin of his own personally he could never have answered the Law for us sinners: although he took upon him the imputation of our sin in and with his Incarnation. Touching the name of his Mother, the time and place, and manner of his birth, and other circumstances attending it, I shall not spend time about them; many of them will be inquired into in their proper place. Only his being born a Child, in a state of Infancy, from which he did by degrees grow up till he arrived at the stature of a man, doth give us a clear and undeniable evidence of his real humanity, that he did truly and properly assume our nature, and that it was not a thing merely imaginary. And this may suffice for the opening of the mysterious doctrine of the Incarnation of the Son of God, in which there is so much of the divine wisdom exerting itself, as is matter of astonishment to the Angels themselves.

USE. LEARN we hence how sit the Lord Jesus Christ was to stand in our room, as our Surety and Redeemer. We observed, that his Incarnation was one thing in which he was sitted to this work. And there are two things in his Conception and Birth which serve to illustrate it.

1. THAT he was not only a man, for so he might have been, and yet nothing askin to us; but he was one of our stick and lineage. He was our brother, derived from the same original that we did, and so he answered the law of Redemption, yea and being so nearly related to us, he had a philanthropy in him, he could not but love us, and have a tender compassion for us. He was flesh of our flesh, and bone of our bone; He had the same Blood running in his veins that we have. And what encouragement should this afford poor sinners to go to him, and that with holy boldness, as we are directed. Heb. • .16. Let 〈◊〉 therefore come boldly to the throne of great, the we may obtain mercy, and find grace to help is time of need. And let as many as seel their own want take heart by this consideration to come to him.

2. THAT he was conceived and 〈◊〉 in original purity, and with fullness of all 〈◊〉 grave with which he was furnished from the 〈◊〉 . He was not conceived after the manner of other men, but by the wonderful efficacy of the Holy Spirit, and so, not only was that original pollution which the Sins and D ••• ters of Adam contract in their conception and birth prevented, but also all that grace which was requisite to the moral perfection of 〈◊〉 was put into him, even the image of God; nay such a fullness as was fit for the Second Adam as a public Person standing in 〈◊〉 room. He had the Spirit, he had the 〈◊〉 of knowledge, righteousness and holiness; and he had them beyond measure, as Jus ••• 34. For God giveth not the Spirit by 〈◊〉 unto him. And how fit was such an 〈◊〉 undertake our Redemption? Hereby us a foundation laid for his active obedience 〈◊〉 the whole law, whereby he might merit for us life and glory; and hereby also was be fined to take away or answer for the fin with cleaves to us in our conception and bider, yea, indeed to be a pure and spotless Sacrifice, and without blemish, to answer 〈◊〉 whole law of God on our account. Let us then contemplate him as such an one, and from thence be encouraged to lean the whole weight of our hope for Salvation upon 〈◊〉 , as One that can fully answer the justice of God for us, and save us to the uttermost.

SERMON LXXXIII.

We are yet on the speculation of Christ's preparation or fitness to be a Redeemer. We have taken notice of his Incarnation, without which he could not have gone through the work incumbent on such an one. But that alone was not sufficient to constitute him actually a Redeemer. For though it rendered him capable of doing all that was requisite, yet God's acceptance as well as Christ's performance of the work was her necessary to render it valid. He must therefore be inaugurated in this office by his Father, and thereby authorized to his work in order to his setting about it. Which though it were ratified to the Son of God in the Covenant of Redemption, yet there was a solemn confirmation of it to Christ, God man, in the s •• ness of time; which we are now to inquire into, under this, and Three more Questions And this is that which Divines do usually call his Unction or An • inting. And there are two things that here lie fair for our consideration, 1. The Office itself unto which 〈◊〉 was anointed. 2. The Unction with which he was consecrated in this Office. Our Ca • clism only takes notice of a Threefold Office that Christ bare, but if we will have a distinct view of this affair, we must look back, and see how they stand, and in what way be came to be invested with them. Now it is certain that all these Three Offices are c •• prited in owe, as so many branches of it; and his being confirmed in that, establ • shed 〈◊〉 in each of them. And this great and tempre • e-fire Office, is that of a Mediator. Which that he might fully discharge, he must be hath Ic • p •• t, Pr •• ct, and King. We m •• y then, 1. Take a general account of his Mediatorship. 2. Of his Unction unto it. 2. A particular view of these Mediatorial Offices as they are described in the following Questions.

1. FOR a general account of his Mediatorship. There are several Inquiries that may here be made. A brief resolution whereof will give us light into this Office. Premising, that Jesus Christ is fully declared in the Gospel to hare this title belonging to him; on the account of an Employment devolved on him, which is answerable to that Title. He is therefore expressly called the 〈◊〉 , 1 Tim. 2.5. Heb 9 15. Ch. 12.24 Besides other parallel terms implying the something. Here then,

1. THAT is implied in the Title and Office use Me •• ator?

A. THE word itself, which is so transited in the face cited Texas, properly signi •• s, a Middler; or one that stands in the middle be ••• 〈◊〉 . And it implies two extremes, •••• ct parties between whom he so stands. And in that language it is sometimes used for owe that carries letters or messages from •• e party to another, and back again. And the So •••• ns will allow it no other meaning in the Gospel; but how untruly and injuri •• lie, will appear in the Sequel: for though the weed itself be equally applicable to one that hath anything to do between two parties, whether as a messenger, a pleader, an intercessor, or an undertaker; yet when it is applied to Christ it grasps in it all that is applicable to the word among men; for is preserts us with one who so stands between two disagreeing parties, as to bring them together into one; and accordingly doing all that is necessary to be done by such ••• e for the accomplishment of this design. In a word, Christ is set forth, not only as a Mediator, but a Mediator in a Covenant. 〈◊〉 12.24. And to Jesus the mediator of the covenant. And that between God and 〈◊〉 1 Tim 2.5. For there is one God, and 〈◊〉 Mediator between God and men, the man Christ Jesus. Who were enemies; and his •••• ess is to bring them together again. 〈◊〉 if we confider what belongs to such a Mediator among men, that will do this to effect; it will show us the import of this ••• le and Office as it is devolved on Christ. ••• e then observe,

• 1. THAT the use of such a Mediator is only in use of a difference that is fallen out between 〈◊〉 p • rties. If they are at one already, there in 〈◊〉 need of one to interpose to atone them. 〈◊〉 is it every difference that requires it; lighter debates may be composed between the parties themselves: but it presames such a difference as there is no probability of their ever coming to an agreement, without the intervention of a third party to take up and compose the Controversy between them.
• 2. THAT the design of such a mediation, being to bring those parties into a Covenant of peace, hence all that is requisite to the esta •• ishing of such a Covenant belongs to him. He must omit nothing that is needful to that end, unless he will fail in his undertaking; it he is resolved to bring it about, he will do anything that is necessary. And there are such things as these must be.

1. HE must go from one to another, and use • il • vgaments to bring them to a treaty. If there is no treating, there can be no agreeing. As long as they will not speak one to another, there is no hope of an atonement. He must therefore persuade both parties to be willing to make overtures, and debate upon terms of agreement; and to that end must travel between one and another, till he hath brought this about. This is to be a days man, who lays his hand on both parties, Job 9.33. He must be willing to spend a day in the business.

2. HAVING thus prevailed, he must now ••• er terms of agreement to hub. It there ever be a Covenant of peace between such, it must be upon Articles; and it is the Mediators work to study and offer them; and if he will do anything to purpose, he must be wife and prudent in it: he must therefore propose such as are most likely to be accepted; and hence such as are for the advantage of each party, wherein neither shall be losers, but both gainers; to offer other terms is vain.

3. HE must use entreaty, and press reasons to persuade them to the acceptance of these terms. If he should find them backward, he must not so give over, but pursu • his business, with all manner of suitable pleadings, and not rest till he hath gained them to a compliance: he must be resolute, and not beat out of heart, though' he should meet with difficulty and reluctance.

4. IF need require, he must become surety, either for one or both. Sometimes differing parties are not willing to trust one the other. He therefore that interposeth must not stick at that: if there be all the demur, he must be ready to bring himself under the • irmest obligation, to see that the terms agreed on shall be truly and faithfully performed on each hand; and he must come under bo • ds for this; else he may lose all his former labor.

5. NAY sometimes he must himself undertake to perform them, when else there can be no credit given, that ever they will be performed. The one party may have a confidence, that the other neither cannot will of himself do what he is obliged to in such a Covenant: Now the Mediator must take upon him, and engage, that he will do it; there shall be no demur there. Thus we have Paul mediating in the behalf of Onesimus, Philem. 18, 19.

6. HE must also be ever ready to interpese and compose differences which may take ce • asi • n to arise afterwards. There may be jealousies remain, and there may be such carriages as nourish those jealousies, and offer at making a breach again: A faithful Mediator is concerned to observe these, and step in presently to obviate them, and prevent the ill tendency of them. These are notions common among men; and may be a shadow to us of Christ's Mediatorship: which, how far they are applicable will hereafrer be considered.

2. TO what Covenant the relation of Christ as a Mediator doth belong?

A. THAT it hath a respect to some Covenant was observed under the jormer. And it must be so, because it is the Mediators work to make an agr • erent between parties at variance, which is by bringing them to strike up a Covenant one with another. Now we are told that it is the New Covenant. Heb. 12.24. Now there are Three Covenants of God, with respect to man's Salvation, which are celebrated in Scripture. There is the Covenant of Redemption, past between the Father and Son; of which not long si • ce we have taken the account; but it cannot intend that, For that is the ancientest of all; being eternal, and never had a beginning. There is the Covenant of Works, which God made with man at first, when he created him: nor can it p • int to that, for that cannot now he called new, there being another brought to light since that, which Covenant of works is in that respect called the old Covenant. There is then the Covenant of Grace, which was revealed upon man's falling short of that of Works, and hither belongs the relation of Med ator as applied to Christ. A more particular account whereof, take in four things,

• 1. THAT the everlasting designation of the Son of God to become a Mediator, was laid in the Covenant of Redemption. The terms of that Covenant comprehended all that was requisite for the complete recovery of man from misery to happiness. Now this was to be wrought out by Christ's mediation. And thus the Covenant of Grace itself is a result of the Covenant of Redemption; the foundation of it being laid in that, and is therefore called the Grace given, &c. 2. Tim. 1.9. Here then we find the certain futurition of Christ's mediatorship.
• 2. THAT a Mediator is in himself a Person different and distinct from either party in a Covenant. Though be applies himself to both, and may in some respect be said to be of both, (of which afterwards) Yet as Mediator, he is neither; and the very word inters so much; for we heard, it signifies a middler or a middle Person standing between two. And it is possible that a Mediator may he so, and vet of neither party, as one that is a mere Mediator of Reconciliation only: For, to bring a Mediator into the compass of partyship in a Covenant, it is requisite that he be also a Mediator of suretyship But these things will be looked into under the following Inquiry. Nor indeed 〈◊〉 Mediator make himself of one party, bet by the approbation of the other, without spoiling his design.
• 3. THAT in the Covenant of Redemption, the Son of God is the one party. He is not • aly of the party, but the alone party: there is none that stands obliged to the Father but himself: and there was no room for a Mediator in that Covenant: there was no difference between the parties in it, being infinitely satisfied each in other, nor was there any ground of jealousy between then The everlasting nearness and unity between the parties, admitted not of any to interpose they could entitely trust one in the other without any else to stand bound. Mat. 3.17.
• 4. THAT the office of a Mediator properly bel • ngs to the Covenant of Grace: or to that Covenant wherein God and fallen man are the parties. It hath no room in the Covenant of works: for as when that was indented with man, there was no difference between God and him, it is there needed none to interpo • e; so when man fell from his obedience to it, it was 〈◊〉 longer a Covenant of life to him. Gal. 3.21. And that it might also cease to be a Covenant of death, which he by his apo •••• had made it to be, the new Covenant 〈◊〉 Grace was promulgared. For the establishing of which, Christ was appointed to be a Mediator. And this leads us to the 〈◊〉 Inquiry.

3. WHY there must be a Mediator of the New covenant?

A. THE necessity of a Mediator is gr ••• d on the first Covenant of Works, considered 〈◊〉 Mans state of Apost • sy. or the relation th •• 〈◊〉 Fall hath made him to bear to that Covenant. We may take a more distinct account of it in the following Conclusions.

1. THAT if Man had abode in his primiti •• Integrity, and not violated the first Covenant, he had not needed a Mediator. If Man 〈◊〉 obeyed, he would thereby have preserved 〈◊〉 perpetual amity between God and him: God had promised him life upon his obedience, and would have conferred it upon him; 〈◊〉 there been no sin, there would have been as offense, no breach between them, and •• sequently no need of any to interpose and take up the controversy, because there would have been none.

2. THAT Man had by his, Apostasy so 〈◊〉 the first Covenant and so broken himself upon 〈◊〉 that there was no Salvation for him but by a 〈◊〉 Covenant. See Gal. 3.21. Is the law 〈◊〉 against the promises of God? God forbid: fo • if there had been a law given, which could 〈◊〉 given life, verily right cousness should 〈◊〉 been by the law. The law could once 〈◊〉 given life, while man was no transgres •• but when once he is guilty, it can is 〈◊〉 wife repair him again. That Covenant had not only a promise, but a threatening too, and these equally fi •• t and immutable: and to 〈◊〉 there was a Sacramental sign of consir ••• tion. The threatening sentenced man to • is for the least transgrestion: the fall therefore made him a man of death; nor can his most perfect and constant, after obedience, were be able to perform it, make void that i ••• ce •• , Gen. 2.17. In the day that thou eatest thereof, thou shall surely die. In rigor of justice, he must di • for that transgression. Beside, the first part of his punishment, or of that death that seizeth him, is the loss of the image of God, or that principle of holiness & righteousness which enabled him to obey: which loss being attended with a depravation of his whole nature, he is left • nder a cursed necessity of running himself into deeper arrears, by renewed transgressions. So that in this state the first Covenant speaks nothing but death to him. Eph. 2.3.

3. THAT there is no way opened for a new-Covenant but by a Mediator. God and fallen man can never come together to agree upon terms of peace, without a middle person coming between them, to make up the breach. For,

(1.) MAN's sin had made such a distance be ••• God and him, that they will never come to a treaty, without one to mediate betwixt th •• . Sin hath set up a wall of separation, Isai. 59.2. But your iniquities have separated between you and your God, and your fins hide his face from you, that he will not hear. They are become enemies, and up in arms each against other, and who shall first move for a reconcilement, and ask for peace?

1. NOT God; and that in point of honor: for he is the party wronged, and he is the superio •• . Sin hath robbed him of his glory, and his holiness stands engaged to maintain and recover it. His quarrel is righteous; man hath made him his enemy, and he resolved that he shall know it: hence, though he is willing to be reconciled, yet it is meet that he be interceded with, and there be one to entreat his favor for poor man. Heb. 12. ult. For our God is a consuming fire.

2. NOT Man: and that upon a double account.

1. BECAUSE the Covenant of works discovered no hope to him of a possibility of reconciliation. The threatening of death, in case of di •• bedience, was positive, earnest, and without any expressed reserve, Gen. 2.17. In the 〈◊〉 that thou eatest thereof, thou shalt surely die. So that he could discern no probability 〈◊〉 possibility of obtaining any advantage, by be • ging for peace. He knew that God was holy, just, and true; that he had violared the Covenant, and that Justice had doomed him 〈◊〉 die: nor did he know how it was possible th •• justice should be maintained and he be p •• doned; his case therefore looked desporate.

2. BECAUSE sin had alienated his heart from God. He had not only made God his enemy, but himself God's enemy too, Sin had put such a malignity Into • im, that his mind was alienated from any thoughts of seeking peace with God. We are told how it is with the natural man in this regard, Rom. 8.7. Because the carnal wind is enmity against God: for it is not subject to the law of God; neither indeed can be. Man is grown too high, too proud and stout to ask forgiveness at God's hand. He hath in him a rooted prejudice against God. Rom. 1.30. How their should these come together but by a Mediator?

(2.) SO pure is God's holiness, and so impure is man by fin, that they cannot come to treat but by a Mediator: When God came to give the law on Mount Sinni, (Exod. 19.) bounds were set, a distance to be kept, and it was death for any of the people to come nigh, but Moses must interpose. Hence that, Gal. 3.19. And it was ordained by Angels in the hands of a Mediator. Should a sinner immediately approach an holy God, his holiness would consume him. The sinner hath nothing to plead for himself, that is of any value; and God must plead with him in his wrath. See, Psal. 5.4, 5. For thou art not a God that hath pleasure in wichedness: neither shall evil dwell with thee. The foolish shall not stand in thy sight, thou hatest all workers of iniquity. So he expresseth himself, Job 9 32, 33. For he is not a man as I am, that I should answer him & we should come together in judgment. Neither is there any days-man betwixt us, that might lay his hand upon us both.

(3.) SUCH are the jealousies betwixt God and the sinner, that they cannot be removed but by a Mediator. For,

1. GOD is a jealous God for his great Name. So he declares himself, Exod. 34.14. For thou shalt worship no other god 〈◊〉 for the Lord, whose name is Jealous, is a jealous God. Man having once proved false in the Covenant, and violated his fidelity to God, there is no reason that he should trust him again, or take his word and promise to be of any value: nay, God knows what is in man, and therefore will not trust him. He hath cracked his credit with God, who looks upon every man to be a liar, and his heart to be deceitful above all things, and desperately wicked; so that if ever God trust man again, there must be a Mediator to pass his word for him, and come into bonds with him.

2. MAN is also jealous of God And though' he hath no reason to doubt of his truth and fidelity, yet he hath taken prejudices, he thinks God intends nothing but his destruction, I mean when awakened. Conscience chargeth guilt and the curse upon him. Let God speak never so kindly to him, he dares not believe him. He suspects every promise. Job 9.16. He therefore needs a Mediator to persuade him, and to stand security for the performance of all the good that is engaged to him in the new Covenant. Yea, so great and awful is God's majesty, and such a mean and worthless thing is the convinced sinner in his own apprehension, that the very tidings of p •• ce which are brought to him, and to the acceptance whereof he is invited, out-bid his belief; it is too big for him to conceive of he demurrs about it and saith, Will God in very deed be atoned to such a wretch as I 〈◊〉 How can it be? There needs then a spokes man that may insinuate the credit of this into the Soul.

(4.) SUCH are the necessary terms of the new Covenant that they acquire a mediating Surety for the performance of them. And if such-an-one doth not undertake, it is impossible that they should ever be performed. There is that to be done for the bringing about of man's Salvation according to me way reveabed in the Gospel, which can never be accomplished but by such a Mediator; and that both on God's part, & man's part. I shall only given a general glance in respect of either.

1. THAT God might perform the promise of mercy and grace unto sinners, it was necessary that them should be a Mediator to make way for 〈◊〉 . There was a ha • laid in the way of fallen man's happiness by the curse that was fallen on him for sin. The justice of God hath now a controversy with man, and stands obliged to pursue it; it must therefore be satisfied, and the promise must be so accomplished, that none of God's precious A tributes may suffer any wrong by the tran •• ction. The rigor of the first Covenant en • red this caution that no covenant of mercy could be extended to fallen man, without sec • rity given in, that full satisfaction be made for all the injuries which that hath suffered by sin. God's mercy must offer no violence to his righteousness, but there must be a perfect harmony between them, they must life each when, Psal. 85, 10. And his justifying the sinner must be an 〈◊〉 of justice as well as grace. Rom. 3.26. To •••• re, I say as this time his righteousness th • be might be just and the justifier of him which 〈◊〉 in Jesus. Now man himself is altogether enable to compose this matter, and indeed, if he could still comply with the terms of the Covenant of Works, there were no need of his relief by a Covenant of Grace: so that Christ's engaging of himself to come under the law, that so he might fulfil the righteousness of it which he did in the Covenant of Redemption, tendered him capable of acting the part of a Mediator in the Covenant of Grace.

2. THAT man may be able to come up to his part in the new Covenant, he must have an under taken. That in this Covenant there are the things that necessarily accompany Salvation, and that they are immutable, and inseparable, is a Gospel truth; there are things without which there is no Salvation, no seeing of God, but wrath abides on the man; now man is not able by this own power to work these in himself: Faith, the first thing required in this Covenant, is a bove his power; Obedience out doth his ability, he is without strength Rom. 5.6. Nay, there is no, duty that he can do acceptably to God, as it comes out of his band, there is so much o • 〈◊〉 defilement ad • ering to it: is must then pass through the hands of a Mediator, and without one, the whele design of the new. Covenant must fall to the ground, and become veil.

(5.) THERE are so many occasions of •••• ve • sy between God and his people that without 〈◊〉 • me •• eding Mediator, there would 〈◊〉 ••• concilable breaches. God's own people 〈◊〉 many times, by reason of their great falls giving him high provocations, incensing of his anger against them, and they would be consumed by it, did not Christ step in, and stand up to plead for them: as Moses in the Type. Psal. 106.23. God's people are 〈◊〉 too prone to fall out with him, to q •••• his Providence, to charge him with 〈◊〉 fullness and forsaking of them. Isai 〈…〉 to impute to him the breach of promise and covenant, Psal. 77.7, 8, 9. And they would 〈◊〉 their f;aith, and hope, and desperately include against God and their own Souls did not Christ mediate on God's behalf with them. Isai. 49.15, 16. In all these respects then it appears how requisite is was that the 〈◊〉 Covenant should have a Mediator concerted in it.

USE. HOW ought we then to love, ad ••• , adore and • ognisy the rich grace of God is Christ, in that he hat provided us much s ••• Mediator. We should never have thought of him, nor could we ever have obtained him, but God hath found out and ordained 〈◊〉 interpose between an offended God, and 〈◊〉 demned sinners, to repair all the breaches which sin had made between them, and being them together in the bands of an everlasting Covenant of peace. Let this 〈◊〉 awakened sinners to hope, and point them act the way in and by which to obtain this peace Eph. 2.14. For he is our peace, who hath 〈◊〉 both one. And let this engage all you who were sometimes enemies, but are now ••• •• ed to God by the death of his Son, to remember this love of his more than wi •• and to account his name as an ointment pound forth, sweet 〈◊〉 precious: and be daily making • mprovement of him in all 〈◊〉 addresses of yourselves before God for the strengthening of your faith, encouraging 〈◊〉 hope, and cheering you up in your whole course of new obedience.

SERMON LXXXIV.

Q. 4. OUR next Enquiry may be 〈◊〉 the Person of the Mediator?

A. CONCERNING. which this is 〈◊〉 asserted, viz. THAT Jesus Christ God 〈◊〉 the one only Mediator between God and 〈◊〉 And there are two conclusions contai ••• it, viz.

1. THAT Christ is Mediator with 〈◊〉 a both his natures in conjunction. The P •••• •• ow, 1 Ti • . 2. • . and other Scriptures in ••• tion mention is particularly made of his 〈◊〉 , do ma • y o • them conclude his Me •• inorship to belong only to his Humanity. •• at we may observe, that the manhood is •• amed with its relation to his Person, who is ••• e Son of God, and so includes both, only • iving us to understand, that his Humanity •• so is concerned in it. So, Joh. 5.27. And ••• h given him authority to ex •• ate judgment 〈◊〉 because he is the Son of man. Here therefore let us observe, that the divine nature • s to be considered under a double respects •• there essentially as it is common to the Three •• ersons in the God head, being one, and un •• vided; and so the divine nature doth not •• ediate, but is mediated withal, as being •• ne of the differing parties, who are in this •• ore to be reconciled and made one again: •• r personally, as it fulfills in each person of the Trinity, and so the Son is God equally with the Father, and yet as Son, submitted to the economy of divine dispensation, according to which he assumed the human nature into union with his Person, by virtue of which union all his Mediatorial actions were the actions of Christ God-man: and for this reason is the doctrine of his Incarnation put before that of his Office, because by it he was fitted for the discharge of that office. There are therefore these two reasons for the necessity of referring the work of Mediation to both his Natures.

• (1.) THE several offices belonging to that of a Mediator cannot be discharged by one of these •• ares alone, but require both. These come afterwards to be particularly discussed. Here only let us remark, of the Priestly, in which he is to mediate with God for us; our high Priest must have a Sacrifice, he must therefore take part in our flesh and • lood, he must have an Altar, and that could be no other but his divine nature, which alone could sanctity the gift: there must be an offerer, which could be only the Son of God. Heb. 9.14. and his offering must be according to the law, therefore it was requisite for him to be man. And he must be of a i •• ficient value for an atonement, and so no other Humanity but that of him who is God could do: his blood therefore is called the blood of God, Act. 20.1 • . The like might be instanced in his • ber two Offices; but this may suffice.
• (2.) IT is also requisite in regard of the par ••• between •• bom be mediates. When we have considered what his business is in the discharge of this function, we shall be fully satisfied in this point, which will follow presently. Here o • lie observe that he hath to do with God and with man, he is to take hold on them back, and therefore is to participate in though name or both. A Mediator must have an interest in him whom he undertakes to mediate 〈◊〉 . A man an Angel could not challenge such as interest in God as to undertake to ••• pose the quarrel between him and man. Hath not a Mediator of one. Gal. 3.20. Now a • hat our is not a mediator of one, but God is one. Hence he doth not mediate according to one nature alone.

2. THAT this O •• ce belongs only to the Person of Jesus Christ. The Papists have fa • fied many Mediators, and hence their prayers to Saints: but the word of God acquaints us with none but Christ. 1 Tim. 2.5. For there is one God, and one Mediator between God and men, the man Christ Jesus. And though he doth nor expressly say there is no more but one, yet speaking in the same sense that no doth of God, it implies it. Nor indeed is this word performable by any but Jesus Christ, since none but one who is both 〈◊〉 and man can discharge it. It is then no less than blasphemy to ascribe it to a mere creature; nor will all the distinctions which some have coined salve the matter: since it will derogate from his glory to join any other merits to those of his for the impetration or any favor for us from the hands of God.

3. WE may note take an account of the way in which he came to be Mediator. Concerning which we may say as the Apostle about his Priesthood, which belongs to it, Heb. 5.5. So also Christ glorified not himself to be made an high Priest: but be that said unto him, Thou art my Son, today have I begotten thee. He did not thrust himself upon it, but was called to it by divine Ordination. Hence he is called by such titles as intimate his being authorized hereto: The Messenger of the Covenant, Mal. 3.1. God's Elect Servant, Isal 42.1. An Apostle, Heb. 2.1. And is said to be an •• ted to it, Isal. 61.1, 2. Whereupon the Name Christ was given him. Here then these positions,

• 1. THE office and commission of Mediatorship was conferred on Christ by God. It is the work of the God-head, but particularly ascribed to God the Father, Job. 6.27. H ••• hath God the Father sealed. A metaphor from the c • stom in ratifying conveyances & commissions, which is done by sealing them; and it implies the whole transaction denominated from the confirming act. This is a Royalty belonging to none but the supreme majesty of Heaven; He being offended, and man fallen into his hand, who should put any into the office of a Reconciler, or who durst have undertaken this business without divine approbation? 1 Sam. 2.21. If one man sin against another, the judge shall judge him a but if a man sin against the Lord, who shall entreat for him?
• 2. THE occasion of this appointment re •• give necessitous condition of man by reason of sin and misery. God parposing man's recovery from this state, and their being no other way in which it could be effected, need so requiring that either man must forever perish, or the Son of God must step in and take up the controversy & compose it: there was none sound in heaven or earth capable of this undertaking, but the Son of God; God therefore called and constituted him Isal. 63.5. And I looked, and there was none to help, and I wondered that there was none to uphold: therefore mine own arm brought salvation unto me, and my fury it upheld me. Hes. 13.9. O Israel, thou hast destroyed thyself, but in me is thine help.
• 3. THE moving cause or that which wrought with God to depute Christ Medi • or was his even good pleasure. And on this account is Christ's coming in flesh so celebrated in Luk. 2.14. Glory it God in the highest, and on earth peace, good will reward men. This is in Scripture language called love, and said to be the spring or original of man's Redemption, which fetched the Son out of his Fathers, bosom, Joh. 3.16. For God so loved the world, that be gave his • aly begotten Son: that whosoever believeth in him should not perish, but have everlasting life. And truly there was nothing in man that could move him to it: it must be either misery or merit; the one is the object or mercy, the other of justice: not man's misery, because it was the proper result of his iniquity. Innocent misery will move a wise man's • ay, and prompt him to afford help; but that • hich is the fruit of wickedness, hath Justice engaged to execute it; in which execution it is satisfied, and men count pity here undue. Not merit; for in what sense soever man may be supposed to have been once capable of meriting happiness, he can in no sense merit a Mediator, there being no room for one, till sin hath put him out of a capacity of meriting anything but hell. Rom. 5.6. For when we were yet without strength, 〈…〉 time Christ died for the • ngedly.

4. THE great end of Christ;s Mediatorship is the glory of the free grace of God, in accomplishing man's Salvation in such a way. Eph. 1.4, 5.6. According a • he hath chosen • s it him before the foundation of the word, that we should be b •• y before him in love: Having predestinated us unto the adoption of children by Jesus Christ to himself, according to the good pleasure of his will. To the praise of the glory of his grace, wherein he hath made us accepted in the beloved. Man's Salvation is subordinate; the good redounds to the redeemed, but the praise belongs to God: and it is that of his grace which is here celebrated, which, that is might be made illustrious, it pleased God to make his own Son the Mediatorial dispenser of it, and for that end put him into this office. And thus we see God to be all in this great work.

6. IT may be asked for whom Christ was made Mediator? And the world is full of disputes about this question; the patrons of universal Redemption extending it to all mankind in point of satisfaction, and beyond those that are saved as to the Treaty of Reconciliation. But I shall wave disputes, and only offer a few assertions for the resolution of this matter.

1. THAT there are some benefits which by may of redundancy flow from Christ's Mediatorship to the whole world in general; and some also more particularly to Hypocrites and Reprobates in the visible Church. Respecting the world in general, among whom God's Elect are dispersed, and out of whom in all ages to be gathered, it is certain that from this Mediation of Christ they do enjoy all the blessings and bounties of God in which they 〈◊〉 . The world is ordered by Christ Mediator, and fares the better for the Elect sake. M •• . 24.22. And except these days should is • s; ••• 〈◊〉 , there should no flesh he saved: but for the 〈◊〉 sake these days shall be short • ed. In the world, where fares are mixed with wheat, as it is in the visible Church, there is a special Providential care of God which gives them peace and liberties, and they are under the e ••••• of reconciliation, and under a conditioned promise, in case of their acceptance, and God exerci • eth much patience in waiting or his Vineyard for fruit, and this because he 〈◊〉 his chosen there, for whose good these favors are nextly aimed, and they flow 〈◊〉 the other in way of concomitancy. Here we have such a reason rendered in Act. 18. •• . For I am with thee, and no man shall set 〈…〉 thee: for I have much people in this •• ry.

2. THAT the nation of a conditional •••• tor is inconsident with the nature of Christ Mediation. A Condition in a Covenant is the term of caution on which one party is obliged 〈◊〉 do something for the other; whereas the work of a Mediator is either 〈◊〉 bring suc ••• 〈◊〉 to covenanting, or to be come engag •• 〈◊〉 • em, or to maintain •• respondence 〈◊〉 them, by seeing that the Articles 〈◊〉 performed. Now in neither of these is he conditional but absolute, otherwise the design of his Mediatorship is 〈◊〉 , which is properly to give security for the performance of covenant conditions. It is God the Fathers work to proffer the 〈◊〉 of peace, and Christ doth this from him, 〈◊〉 in his name, and these are conditional; 〈◊〉 it is the Mediators work to effect the p •••• , and this is positive, certain and unfailing. For all those whom he undertakes to be a Mediator for, he doth it absolutely and will carry it through; else his office were invalid. He therefore speaks on the account of this, Je • . 6.37. All that the Father giveth me, shall come to me.

3. HENCE only the Elect do constitute 〈◊〉 party in his Mediation. He is properly and strictly only a Mediator between God & his Elect. This is evident, in that,

1. THE proper fruits of his Medi •••• Offices are applied effectually to such and us 〈◊〉 . These are such as terminate in the reconciling God and us together, Rom. 5.10. For if what we were enemies, we were reconciled to God by the death of his Son. To this end was • e it satisfy Justice and purchase Salvation for 〈◊〉 1 Thes. 5.9. and having so done, by the virtue of it, to bring us finally to the kingdom of Glory. Heb. 2.10. Now, though the would enjoy other common benefits, which are the overplus and additions of mercy, yet none but the Elect partake in those, which all and whose Mediator Christ is.

2. BECAUSE Christ intexd ••••• Medi •••• works for none but these. His Death, Resurrection, Ascension, Session, Intercession, 〈◊〉 for them Rom. 8.33, 34. Who shall lay anything to the charge of God's elect? It is God that susti •••• : Who is he that condemneth? It is Christ that died, yea rather that is risen again who is o •• 〈◊〉 the right hand of God, who also maketh i ••• ssion for as. Yea, though he prayed for his enemies in way of duty, as he was under the law, Luk. 25.34. Yet in the prayer which is properly Mediatorial, and which always obtains the thing prayed for, he limies himself hither. Joh. 17.9. with 19.

3. BECAUSE his Father appointed him to be Action it for no • e but these. As he had his •• mission from him, so the limits of it are set down by him: and he gave to Christ the names of those for whom he would have been a Mediator. Hence we have such limiting experessons, Joh. 17.2. As thou hast given him power ever all first, that he should give eternal life to as many as thou hast given him. Joh. 6.37 All that the Father giveth me, shall come to me. God purposing that there should be this article in his great love to his chosen, to raise it yet higher in the admiration of those that were the subjects of it, viz. that it was a distinguishing love, not only between men and Angels, but men and men too.

7. IT may be thou asks, • h • n was Christ made 〈◊〉 ? And in reply to this let it be observed,

1. THAT with relation to the Convenant of ••• aption, Christ was a designed end covenanted Mediator from Eternity. We have obseved that in this Covenant he was appointed to all that was necessary for the bringing th •• the Salvation of fallen man; of which the office of a Mediator is the sum & all • t • act: For under it are contained those serveral functions, in the execution of which he discharged this whole affair. God the Father then proposed this office to him, and he accepted of it, and promised to undertake the work of it. And thus he is said to be set up s •• e everlasting, Prov. 8.23. in as much as the business, was then settled and unchangeably established.

2. WITH respect to his actual investiture 〈◊〉 , and initial execution of this province, it had been ever since the Convenant of Grace was ••••• ed to fallen Adam. We before observed, that Christ's Mediatorship properly belongs to the Covenant of Grace, and is so essential 〈◊〉 is, that there could no have been a Covenant between God and fallen man without 〈◊〉 . In this respect is that. Gal. 3.19. Wherefore then serveth the law? It was added because of transgressions, • till the seed should come, to • h •• the promise was made. The Son of God th •• entered upon the pursuance of this office, when there was a treaty of Reconciliation between God and fallen man. Hence called the Lamb. &c. Rev. 13.8. For, though he had 〈◊〉 yet actually taken our nature upon him, 〈◊〉 upon the virtue of that Obedience which he had engaged in fullness of time to perform, 〈◊〉 upon the credit of that undertaking of 〈◊〉 he interposed and was accepted as Godman Mediator. And it was faith in him as revealed so to be, that saved the Patr • archs. Ab • cha • is said to see has day, Joh. 8.16. He made their peace with God, and wrought upon their hearts to close with him: it was his blood that sprinkied them, his suretyship that stood for them, and gave them acceptance with God; his Spirit that spake 〈◊〉 them by Prophets and holy men; his S • epter that trod down their enemies, and brought them Salvation.

3. REGARDING his complete fitness, and ware solemn inanguration in this work, it •• a • in fullness of time, when be come to 〈◊〉 the work of Redemption in this world. And this was,

• 1. PREPARATORILY at his Incarnation. For, by taking of our nature into union with his Person, he became actually. God-man, which was requisite in him who mediateth between God and man.
• 2. COALPLESTLY, when in our nature be received the unction of the Spirit; i. e. those Mediatorial gifts; which was begun from his conception, and more fully accomplished, in the Holy Ghost descending and resting upon him, when he received the Spirit of God not in measure. Of which afterwards.
• 3. DECLARATIVEL • , when there teas that vaice from heaven openly proclaiming, and witnessing to his authoritation, and acceptance in this office: Which was done at his Baptism, immediately before his entrance on his public work, as Mat. 3.17.

8. IT remains that we inquire into his Work as Mediator, or what it is in general that belongs to this office of his. For, as to the particular offices in it, they will follow to be spoken of distinctly. We have already considered the import of the word, and what belongs to such an one among men. We may now observe how far they are applicable to this affair. Here then the Mediation of Christ may be reduced to three heads. He is a Mediator of Reconciliation, a Mediator of Sureriship, and a Mediator of Intercession. In the first he brings God, and man to a treaty, in the second he strikes up an everlasting covenant between them, in the third he preserves this Covenant inviolable. We may briefly glance on them severally.

First. HE is a Mediator of Reconciliation: to being about the grace between God and man; by bringing them to a treaty. And here two things may be looked into, 1. What was the distance between God and man? 2. What he doth to bring about the treaty of Peace?

Q. 1. WHAT is the distance between God and Man? And the substance of it lies in this: When God had made man he placed him near to himself; having put his own image upon him, endowing him with such Graces as fitted him for communion with this maker; and to bind him forever to love and obey him, he plighted a precious Covenant with him, engaging his love & favor perpetually to him in case of his being faithful to his duty is but threatening him with his infinite displeasure in case of his disobedience. Matters thus standing, Man by the instigation of Satan was allured and invited, and by the abuse of his own free will led away to fall from his obedience, and became a Covenant-breaker; whereby a wall of separation was set up between him and God; and the Peace thus broken, War was proclaimed between God and man, which controversy cannot be composed without a Mediator. In sum, fin hath armed God's holiness and justice against the sinner, and alienated man's heart from God.

Q. 2. WHAT Christ doth to bring about the treaty of Peace? or to reconcile the heart of God and man one to another? And here,

1. THIS Mediator applies himself both to God and man, making to both a motion of Reconciliation. For this the Son of God made that long journey from heaven to earth, and back again that he might transact this business, Deals with his Father immediately, and with man by the means. See, Eph 2.14. For he is our peace, who hath made both one. 2. Cor. 5.20. Now then we are ambassadors for Christ, as though' God did beseech you by us; we pray you in Christ's stead, he ye recenciled to God.

2. TOGETHER with this motion he propeseth articles of agreement: And those as are most suitable for a good accommodation between them. The design of the treaty is to bring them into a Covenant of peace and love. Now no Covenant is made without articles or terms on which it is to stand: and these must be such as will give content to each party. For Christ is bound both for God's honor, and man's happiness; such then he makes offer of in the transaction; and we may conceive them to be some such as these.

(1.) THAT God's righteous dealings with man in proceeding to condemn him for the breach of the first Covenant be acknowledged & justified. God stands upon his honor, and will be cleared. Psal. 51.6. That thou mightest be justified when thou speakest, & he cleared when thou judgest. Had not man dealt unjustly with God, there had been no controversy. God did not leave man, till he without all reason forsook his God. Jer. 2.5. And as God is, so he will he confessed righteous in all his doings. Psal. 145.17. The Lord is righteous in all his ways, and holy in all his works. Christ knows that God must be acquitted, and he can convince man of his iniquity. This then is one Article.

(2.) THAT the sinner shall freely and humbly confess all the indignities that he hath offered to God's glory. God hath done him no wrong at all, and so hath nothing to acknowledge, all the evil that hath befallen the sinner is less than his deserving; but the sinner hath highly offended God, which he must be made to see, and confess, and be ashamed of. Hence that inserted in, Jer. 3.12, 13. and exemplified, Psal. 106.6. We have sinned with our fathers: we have committed iniquity, we have done wickedly.

(3.) THAT due recompense and full satisfaction shall he made to God's justice, for all the injury and wrong done to his name by the same God's holiness and justice stand upon this, he is bound for his own glory, and must be satisfied for all the dishonor that hath 〈◊〉 done him by the creature. Justice car ••• atoned without a compensation. Hence 〈◊〉 propounds that an effectual course shall be taken that justice and mercy shall be agree Psal. 85.10. Mercy and truth are not together righteousness & peace have kissed each other.

(4.) THAT satisfaction being made, s •• shall forgive and forget all the offenes is sinner hath given him. He shall look as them as if they had never been offered his the 〈◊〉 shall be reckoned guiltless a •• puted as one without sin. Jer. 31.34. 〈◊〉 forgive their iniquity, and I will remember the sin as more. 1 Joh. 3.9. Wh • soever is 〈◊〉 God doth not commit sin: for his seed ••• eth in him, and he cannot sin, because he is 〈◊〉 of God Numb. 23.21. He hath not beheld iniquity in Jacob. There shall now an act of eternal oblivion pass.

(5.) THAT God shall of an enemy be ••• Father to the sinner, and put on the b •• ch 〈◊〉 j • there to him. He shall no longer carry has stranger, but receive him into the ••• d amity; there shall be no remembra ••• former differences; this therefore God the Father hath promised to his Son in the ••• nal Covenant with respect to his spi ••• Seed. 2 Sam. 7.14. I will he his father, 〈◊〉 shall he my son. His Covenant people are the fore to call him so. Isai. 63.16. Doubtlessths art our father, though Abraham he ignorants us: and Israel acknowledge us not: thou, O 〈◊〉 art our Father, our Redeemer, thy Name 〈◊〉 everlasting.

(6.) THAT his people shall serve 〈…〉 obedient Children all their days. They 〈◊〉 be for him, and no other; though they 〈◊〉 rebelled against him, they shall do so no 〈◊〉 but shall be firmly engaged in his ser ••• Hence that, in Isai. 26.13. O Lord our God, 〈◊〉 lords besides thee have had dominion 〈…〉 but by thee only will we make mention of 〈◊〉 name. 1 Pet. 1.17.

(7.) THAT for the confirmation of all 〈◊〉 Articles, there shall be a new and everla ••• Covenant plighted between them Isai. 55.3 Incline your c • r, and come unto me: he • , 〈◊〉 your soul shall live, and I will make an 〈◊〉 everlasting covenant with you, even the sure 〈◊〉 of David. They shall be engaged in the 〈◊〉 of a firm and inviolable love, a league will shall be ratified, and made unchanges forever. Col. 1.21. And you that were s •••• alienated, and enemies in your mind by 〈◊〉 works, yet now hath he reconciled. These 〈◊〉 shall be signed, sealed, delivered, entered 〈◊〉 enrolled, for a perpetual Covenant never to be broken.

AND now, let every Sinner that hears 〈◊〉 these things reflect and consider with himself, What are the Articles on which a reconciliation is to be had between God and ye •• and then meditate on your absolute nece •••• of this reconciliation, without which you perish forever; and now say, what have you to except against any of them. Bless God then for Christ the great Mediator, and take heed to yourselves that you do not neglect or despise the Salvation which is graciously set before and offered to you in the Gospel ••• y, lest you thereby provoke him to put an end to it; and so put yourselves beyord all hopes of peace, which you will certainly • e to all eternity.

SERMON LXXXV.

3. HEargeth those Articles with strong and persuasive arguments, and such as are fai •• to prevail with either party. This also belongs to a Mediator's work. viz. to plead as well as to propose. Here then he makes such offers as these.

(1.) THAT be himself will become a mediaing Surety for them. That he will engage his ••• lity, and undertake that all the was, shall on each side be mutually performed, and fully attended without any 〈◊〉 . Hence he is called a Surety, Heb. 7.22. This will be considered in the next; here only observe the proffer of it. When the 〈◊〉 are fair, and good security is tendered for the performance, this gives a great si • ple towards the making of a Covenant. Christ saith, as he in another case, Gen. 43.9. I will be surety for him.

(2.) THAT neither God nor man shall suffer any loss by the peace that shall be made. And this is a necessary argument. As for God, be is so deeply bound for his own Glory, that he will not, cannot comply with the Creature in losing bargain. He must be •••• fied whatever becomes of the sinner. This is his own great end, and he will not put with it. Christ therefore promiseth him 〈…〉 glory to be paid him, as he could have gotten by the ruin and destruction of the Creature. Hence the Apostle equals the glory of grace with that of justice, Rom. 1.22, 23. And Christ saith on the accomplishment of his work, John 17.4. I have ••• sied the • on earth. And as for man he 〈◊〉 so much by the light of nature, as 〈◊〉 him unwilling to be engaged to his •••• ent. Hence also the Mediator en •••• that he shall be restored to as good condition as ever he was in, 1 Cor. 15.22. 〈◊〉 in Adam all die, even so in Christ shall 〈◊〉 he made alive. He promiseth him salvation upon believing. Mar. 16.16. He that be •••• and is baptized shall be saved.

(3.) THAT both parties shall be advantaged 〈◊〉 Covenant. They shall be great gainers by the bargain. God's glory shall be more •••• ted by it, than it would have been by •••• ing men under the first Covenant, and doing execution upon them according to it. In man's ruin, God had been no loser, he should have had the glory of his holiness and justice; for he is known by the judgments that he executeth: but in this way, as provision is made, to give to these Attributes their full luster, and exalt them triumphantly, so besides, way is made that the glory of his grace may be advanced, for which there was no room in the first Covenant, but there had been an everlasting silence about it, but here it shall beam out its bright and resplendent rays, to the admiration of Angels and men, and give occasion for a new Song to be sung in eternal Hallelujah's to the glory of his grace. Rom. 5.20, 21. Aloreover, the law e • tread, that the offense might abound: but where sin abounded: grace did mush more abound 〈◊〉 as sin hath reigned unto death: even so •• gh • grace reign through righteousness unto eter ••• •• se, by Jesus Christ our Lord. Man also shall in this way find that his first fall in Adam was in order to make his happiness more glorious in Jesus Christ; and his condition shall be rendered so much better than it could be by the first Covenant, as heaven is better than earth. John. 17.24. Father, I will that they also whom thou hast given me, be with me where I am, that th • y may behold my glory which thou hast given me. Where, being made a little lower than the Angels by creation, he shall, in his head, Christ, he exalted a degree above them.

(4.) UPON these terms and arguments, the Mediator brings about the pasiness • f ••••• lie. We read. Isai. 53.10. When thou shall make his soul an offering for sin, he shall see his seed, he shall prolong his days, and the preasure of the Lord shall presper in his hand. For,

(1.) HE prevails with God and man to come to a Treaty. They are now persuaded to reason together; to confer about the business of Reconciliation. Sin had before kept them off, and put them at a vast distance one from the other; they had no converse: but by Christ they are brought together, to argue out the case and matter of difference between them, to discourse freely about it. Isai. 1.18. Come now let us reason together, saith the Lord.

(2.) FROM this treaty they are brought to proceed to entreaty. They mutually ask peace one of the other. God, who in the law had breathed threatenings of wrath and ruin against the sinner, held no correspondence with him, and had sentenced him to hell, and destruction, now condescends to solicit, beg, entreat, pray the sinner to be reconciled, and accept of his peace, which he freely makes tender of to him, and sends his Ambassadors to treat about it. 2 Cor. 5.20. Yea comes with his Spirit, swears that he delights not in his death, begs of him to turn, tells him hi is a God of mercy. Ezek. 33.11. Jer. 3.12. And with these entreaties the sinners heart is broken, and he is melted, and falls down at God's foot full of shame and confusion, freely confessing the unreasonable affronts and wrongs he hath offered to God, and begs of him for Christ'S sake to pardon and pass them by, and accept him in the beloved, and be at peace with him. Dan. 9.16, 1 • . O Lord, according to all thy righteousness, I beseech thee, let thine anger and thy fury b • turned away from thy city Jerusa ••• , the holy mountian: because for our fins, and for the 〈◊〉 of our fathers. Jerusalem and thy people or become are preach s • all that are about us. N • eeth •••• , O • ur God heat the prave • of thy servant and his supphemens, and • n • se thy feer t • shine up a thy sancia • ry that is desilate, for the Lord's sake.

(3.) NOW they strike hands in on everlasting Convenant. All obstacles being removed, the matt • r is brought to an upsnot, a Peace is firmly made, a Covenant figned and sealed; wherein God bindeth himself in a promise, that Eternity, which should have been spent in evecuting his wra • h • pon them, shall be employed in the etertainment of them with the highest expressions of an infinite love, and nothing shall ever make a separation between them. Rom. 8.28, 20. For I am persweded, that 〈…〉 death, nor life, nor enge's, nor principalities, nor papers, nor things present, nor things t • come, Nor height, nor depth, nor any other creature, shall be able to separate us from the love of God wh •• l is in Christ Jesus our Lord. And they on the other hand engage, that by the grace of God, then will live eternally to his pra •• e, and glorify him in life, death, and forever Psal. 79.12. So we thy people and sleep of thy pasture will give thee thanks forever 〈◊〉 we will shere forth thy praise to all generations. Thus are God and man atoned, and made one again, all distances removed, all differences buried in obl • vion. God hath cast all their fins behind his back. blotted them out as a cloud; His heart is to them, they are as the fignet on his hand, as the apple of his eye, his jewels, his peculiar treasure, Mal. 2.17. And God is precious to them, their hearts are engaged to him, de voted to his praise, and so fixed in their love to him, that all waters of affliction cannot extinguish it. Cant 8.7. And all this is brought about by Christ as Mediator of Rec • nciliation.

Secondly. CHRIST is a Mediator of Sureriship, for the ratisying of this Covenant between God and them. Here also we may inquire after, 1 The notion and quality of a Surety among men. 2. The necessity of a Surety in the Covenant of Grace. 3. The quality of Christ's Suretyship; or for what and how he stands Surety in this Covenant.

I. THAT we may understand the notion and quality of a Surety among men, We may take up these Conclusions.

1. THAT it is more to be a Mediator of Suretyship, than merely of Reconciliation. So that this consideration will help us to further discoveries about the business of Mediation. A man may by the interests he hath in two different parties, so insinuate into both, as by proposals and persuasions, to bring them together, and engage them in a Cove • ant of amity, and so become a Reconeiler, and then his work is at an end: but the work of a Surety there begins, where the other is about to conclude. By the other the man acts 〈◊〉 no personal obligation, but by this he stands firmly obliged. Prov. 6 1, 2. In the former a man may disengage himself at pleasure, in this he cannot go back, but is held fall, and must stand to it.

2. IT is not effential to the bring of a C ••• nant at such, that there be a Surety in it. I Covenant may be plighted without one; and so was the first Convenant between God and man. Two parties are only abselutely •• cessary to the making of a Covenant; and • mutual engagement between those, is the very form of it.

3. A Surety in a Covenant doth not 〈…〉 third party in it, but becomes of the party for which he becomes Surety. The party engaged and his Surety, are but one in the 〈◊〉 of a Covenant, as is herein evident, because of the Oblipation be answered by any one of them, the Covenant is fulfilled on that put; and it was never expected that it should 〈◊〉 done by both severally, for then one and the same condition should be twice fulfilled.

4. THE proper notion of a Surety is to 〈◊〉 bound to respond for anther, that is 〈◊〉 •• lie 〈◊〉 cernal as a party in a Convenant. He is one that undertakes for another, that what he is oblighed to shall be performed, a • d becomes resp • nsilde for him. And thus is the thing ever unde • stood in elvil law. A • d 〈◊〉 when a man hath once brought himself 〈◊〉 Suretyship, the Creditor, or the other 〈◊〉 in the Covenant, hath as sure hold on 〈◊〉 as on the party himself: he may come upon him. and he cannot ref • se to answer all his Suits, anymore than if he were the 〈◊〉 firltly bound. Prov. 6. begin.

5. THE principal grounds or reasons of subing in, and engoging a Surety in a 〈◊〉 are 〈◊〉 , viz.

• (1.) WHEN one party may be supposed, at suspected, not to be able of himself to person the condition required of him. For in nothing of Covenants, performance is expected; and there is no man that will engage thus •• lemnly with another, • or take his bond for the doi • g of that, which he knows 〈◊〉 persuaded he cannot of himself do; except he bring some other pers • on who is able 〈◊〉 whom he may apply himself in case of ••• lure. For such a Covenant would be a 〈◊〉 thing.
• (2.) WHEN there may be suspicions and 〈◊〉 lousier between the parties, one of another, 〈◊〉 least on the one party: when they done not trust one another, without someone, whom the can better confide in, do medlate, and 〈◊〉 Where there is neither of these cases 〈◊〉 is no need of Sureriship; but the frequent occurrence of such occasions hath 〈…〉 this way of Covenanting, for the 〈◊〉 of interests.

6. A Surety is sometime •• only for one 〈◊〉 for whom he is bound. As when, in ease 〈◊〉 necessity, a man borrows money of his neigh •••• , he brings another, who is able, to be bound with and for him. Sometimes for b • th parties, as in Covenants of Reconciliation between parties at variance, when there needs 〈◊〉 undertaker that each shall stand to the terms of agreement; or any other Covenant is which each party is under bonds.

7. A Surety •• y stand bound for another two 〈◊〉 of ways,

• (1.) IN consunction with him for when he becomes Sure • y. As when the party himself it as well bound as the surety, and the other petty may come either upon the one or the other, according to his own pleasure, for the performance of the obligation: which is the more ordin • ry way of Suretyship.
• (2) BY way of commutation or exchange. When the surety so undertakes for the paaty. as to remove his obligation wholly, a • d take it upon himself, so as to be alone liable to the suit of the Covenant, and legally called to account for the performance of it: a • d this may be done, either in the making of the Covenant, when the Surety manageta the whole matter, and becomes a representative of the party: or after a Covenant is made, when he takes up the parties bond, & gives his own in room of it; and these are the •• re common notion that men have of a Surety.

8. WE may now inquire, What necessity •• re is of a Surety in the Covenant of Grace? Ac • this may be considered in two respects, 〈◊〉 either respecting the defign of the Cor ••• itself, or in regard of the parties Con ••• tating.

1. IN respect of the design of the Covenant itself. God who is the deviser and author of it, intended it to be, not like the first Co ••• made with Adam, and mankind in him, a mutable, frail, and short lived Cove ••• , but everlasting. Hence when he speaks of it, he gives it that Attribute, Isai. 55.3. As everlasting Covenant. The mercies of it, were to be sure mercies; it was to be like C •• l's Cevenant of the day and night, Jer. 33. 〈◊〉 . And there was no way for the securing of this but by a Surety. When God first in ••• ted with Adam, there was all the advanage given him which could be thought re ••• site • or the enabling a mutable creature 〈◊〉 stand to, and keep Covenant with God: 〈◊〉 terms were fair and rational, nothing 〈◊〉 required of him, but what it was his 〈◊〉 and happiness to have performed and he was fully furnished with concreated abi ••••• , viz. the image of God: the promises 〈◊〉 all encouragement in them; and the ••• nings were full of awe and terror: but 〈◊〉 standing alone by himself, lost himself, 〈◊〉 the Covenant, and so was undone, and all his with him. And if it so fell out in a green tree, what can be expected of 〈…〉 ? If Adam in intergrity with a full 〈◊〉 in his hand to trade with, yet brake, 〈◊〉 can be expected from his bankrupt posterity 〈◊〉 God therefore, willing that his grace should be unchangeably assured and secured to his people, by a new Cevenant, provided a Surety in whom to ratily it. Rom. 4.16. Therefore it is of saith, that it might he by grace; to the end the pr • mise might be sure to all the seed. Hence the promises have their stability in him. 2 Cor. 1.20. For all the promises of God in him are yea, and in him Amen, unto the gl • ry of G • d by us. The Son of God by undertaking in the Covenant, makes it impossible to fail.

2. IN regard of the parties in the C • venant. And here both th • se forementioned grounds stand as reasons of this necessity.

• (1.) The jeelousie • which there are between God and man each of the other. I ••• e are such, and so rooted, that they could never comply in any other way; and they are mutual.

  1. GOD is, end that justly, ••••• us of man. Since once man proved false in his Covenant with God, there is no more trusting of him. God k • owes that every man is a star; that his he • 〈◊〉 deceitful and desperately wicked 〈◊〉 ma ••• 〈◊〉 ••• le bond is of no value, it is worth no 〈◊〉 all: man is also weak, and hath ma ••• 〈…〉 , a • d strong temptations to 〈…〉 • o that of himself, he would 〈…〉 break Covenant every day: if 〈…〉 it do not pass his word for him, G •• •• gards him not, nor any of his promises and • owes.

  2 MAN also is j • a • cus of God. And that by reason of the it f • aited stance that sin hath set between them, and knowing his own condemned state, and the soverity of the law, so that he dares no to trust God's word and promise of peace exhibited to him, but questions the veracity of all, Joh 9.10. if I ha • called, and he had answered me; yet would I not be • ieve that he had hear kened unto me. These jealoufies make men afraid or coming to a treaty without a Mediator, and God cannot treat men without one; much more then will they obstruct the plighting of a Covenant without a Surety. But,

• (2.) SUCH are the terms of the Covenant, that they cannot be performed by the parties themselves, without a Surety intervening. For

  1. MERCY and Grace cannot slow down from God to a sinner, to save him, till security be given that justice shall be s • ti • fud. Justice stops up the way of mercy, till it be secured of satissaction. God is a cons • ming five to sinners in himself, he can only he gracious by pardoning fin, and saving the sinner, in a Redeemer.

  2. THERE is no one Article requiring ought of man, which of himself he is a • le to perform. As there are some things requisite to his being reconciled, which he cannot he used in at all; but must he wholly done by another, and were therefore put into the Covenant of Redemption; so there are other things which he is concerned in, and must do, and a • s therefore articles of the Covenant of Grace, viz. Faith, Repentance, New Obedience, and thes • he is not able of himself to do. As Christ must work for 〈◊〉 in some things, so must he work in him in others, or else all would remain in him undone, and the second Covenant would bec •• ve as deadly to him as the fi •• t. 2 Cor. 3. 5. Not that we are suff • ient of • ar selves I think anything as of ourselves: but not sufficinecy it • f G • d. Yea, had we not a Surety to perform in and for us, it were a madness for us to engage in it.

  3. NOW let us consider the quality of Civi • tos Suretyship, or for what and ho •• be stands Surety in this covenan • ? And here we must inquire into, 1. What manner or Suretyship this is? 2. The parties for whom he stands surety. • . The things which he becomes Surety for. Of which in order.

1. FOR what manner of Suretyship it is, that the Mediator stands engaged in. We may reflect on what was but now observed, viz. that there are two ways in which one becomes a Surety, viz. in conjunction, or by way of commutation or exchange. Such as observe not the difference between the Covenant of Redemption and that of Grace, ascribe both these to him in different respects under the new Covenant. But the matter is abundantly more clear, when we ascribe to each Covenant that which belongs to it, and by this means all seeming contradiction is taken off. Observe then, That Christ's Suretyship by way of exchange belongs to the Covenant of Redemption, and it is called Suretyship Catachrestically; for by it he becomes the debtor, and properly the party. For he that takes up another's bonds, and gives his own in the room, is the only one obliged, and so is not in the propriety of speech, a Surety. Now Christ is, in the Covenant of Redemption, a common person representing all the Elect; and hence is called in Scripture, the second Adam; being the Head of his people, and Representative of them: and so God looks for and expects all the business of their redemption to be performed by him. So that all such expressions in Scripture are applicable to this Covenant. But now in the Covenant of Grace, in which there is a Mediator, and where Suretyship properly considered, is propounded to us, matters stand otherwise: for, as we observed, this Covenant is between God & man by a Mediator; so that we are properly bound, and Christ is bound with us: and God not only stands engaged to Christ for us, but to us is Christ. And hence it is that in the Gospel, new-Covenant duties are required of us, and the promised is made to us on condition and performance, and we are threatened if we perform them not. Rom. 8.13. For if ye live after the flesh, ye shall die. Heb. 12.14. Follow peace with all men, & holiness, without which no man shall se • the Lord. Not that we can of ourselves do them, but to show us, how much we are concerned to fly • o our Surety. And it is God's wisdom that it should be so, that so we be not careless and negligent in the work of our Salvation. We are not by Christ's Suretyship, left to l • ve as we 〈…〉 are in the Gospel Covenant firmly bou •• 〈◊〉 believe, and serve God in newness of like, and all holy conversation, as we would 〈◊〉 a good hope in ourselves of being made 〈◊〉 takers in the good purchased by Christ, and offered in this Covenant.

2. CONCERNING the parties for 〈…〉 stands Sarery; observe. That in the Convenant of Redemption be stand surety 〈◊〉 ••• se that 〈◊〉 • ur Representative, and hence was not 〈◊〉 i • • e • cha geable Surety: but in the C ••••• • f Grace (of which we are now speaking •• ing a mediating Surety; hence) 〈…〉 is s • equ • l 〈◊〉 with the object of 〈…〉 〈◊〉 or he is Surety for those for 〈◊〉 mediates: and that is for both God 〈…〉 believer.

• (1.) HE is Surety for God to the be •••• 〈◊〉 is the undertaker that all the proffe •• 〈◊〉 raises held out in the Gospel Covem ••• 〈◊〉 be fulfilled. He gives in his bond for 〈…〉 people, that nothing shall fail. Ma • 〈◊〉 suspicions of God, and hard to believe 〈◊〉 he will show him mercy, when • e co •••• deed to know his own fin, the curse 〈◊〉 law, the holiness of God and how edio •• 〈◊〉 to him, hereupon there is need of a 〈◊〉 Not because God is unfaithful, but 〈◊〉 man is unbelieving. Hence Christ is 〈◊〉 the Surety of a better Covenant, Heb. 〈◊〉 and Med • ator of it, Chap. 8.6. And what 〈◊〉 Mediator and Surety of? See, ver. 1 • . 〈◊〉 may read the promises in, Jer. 31 34. Ch •• 39, 40. Christ is called Mediator of 〈◊〉 because he engageth to see them per ••••
• (2.) HE is Surety for the believer 〈◊〉 I mention the term, believer, because 〈◊〉 not speaking of the Covenant of Red 〈◊〉 where he is Surety for all the Elect, but 〈◊〉 of Grace, there the Covenant is 〈…〉 us on our believing, or in the 〈…〉 faith in us. And we do by believing 〈◊〉 into Covenant with God whence ar 〈7 letters〉 Relation to him as children, Gal. 3. 〈…〉 whiles, as Mediator of Reconci •••• 〈…〉 pleading with, and bringing God & 〈◊〉 the • , and bowing their hearts to 〈…〉 each with other, he puts himself in as 〈◊〉 ••• ty; and he is not a Surety for any 〈…〉 new Covenant till then. I also say 〈◊〉 l • iever, because Christ is not actual 〈◊〉 all who are visibly or externally withi • 〈◊〉 comprehension of the Gospel Cove •••• 〈◊〉 gatory to the Gospel, and cont • a • i •• ory 〈◊〉 nature of Suretistrip. It were rid • en • 〈◊〉 any to give in his bond that such an 〈…〉 pay such a debt, if he will pay it. Though •• is true, that Christ in the exhibition 〈…〉 Gospel, doth make tenders to them th •• 〈◊〉 under it, on their acceprance of the 〈◊〉 Grace, and coming up to the terms of 〈◊〉 Covenant, to stand Surety for them 〈◊〉

3. THE things for which he becomes 〈…〉 are, either such as on God's part he 〈◊〉 to the believer, or such as on the believer 〈◊〉 be undertakes in to his Father.

1. THE things which in God's part it is S ••• ry for to the believer, are all th • s • th • ngs 〈◊〉 God 〈◊〉 the Covenant, pr ••• sed to be ••• in his people Hence all the promises are said to be made sure and sirm in him. 〈◊〉 Cor. 1. • 0. For all the promises of God in b •• are y •• , and in him A ••• , unto the glory of God by us. For, as they were made firstly to him as the great heir of them, in the Covenant of Redemption, as the reward of that work which be there undertook and engaged is, so are they made to us in and through him in the Covenant of Grace. And these are,

• (1.) THAT great promise of Salvation which is made to believing: Which is so often repeated in the Gospel. When Christ, upon his ascension, sent •• rth his Disciples to preach the Gospel in the world, he had them to make that promise from him to all such, Mar. 16.15, 16. And he said unto than, Go ye into of the world and preach the ••• spel 〈◊〉 every creature. He that ••••• eth and is bapti • ed 〈◊〉 all be s •• ed; but he that be •• eveth not •• ll be dammed. And be himself hath confirmed the truth of it with a double Amen. Joh. 5.24. Verily, ••• lie I say unto you, He t •• t beareth my ••• rd, 〈◊〉 be • eveth in • im that sent me, hath ever lest 〈◊〉 life, and s • ail no • come into • ond ••• nation: 〈◊〉 pas • ed from death to lise. And truly, this promise, if there were no more doth ••• p all in it that is requisite to the restoring of man from misery to felicity, but there are many others comprehended under it, which are expressly declared in the word of God. Hence,
• (2.) THE giving of his Holy Spirit: To guide and comfort them; to direct them in their way, and give them the consolation they aced, to lead them into all truth, and establish their hearts on God: to enlighten their minds, incline their hearts, and keep then from falling away. Joh. 16.7. Nevertheless, I tell you the truth, it is expedient for you that I go away: for if I go not away, the Comforter will not come unto you: but if I depart, I will send him unto you. ver. 12, 13. I have yet many things to say unto you, but ye cannot 〈◊〉 them now: Howbeit, when the Spirit of truth is come, he will guide you into all truth: for be shall not speak of himself: but whatsoever • e shall hear that shall he speak. 1 Pet. 1.5. Who o • kept by the power of God through saith unto solvation, ready to be revealed in the last time.
• (3.) THAT their prayers shall be heard: And answers of peace shall be returned to them, in all things that are agreeable to his will, and shall tend to their good and salvation. He shall hear them when they call. Joh. 14.13. And whatsoever ye shall ask in my name, that will I do, that the Father may be glorified in the • e • . Hence that, 1 Joh. 5.14. And this is the confidence that we have in him, that if we ask anything according to his will he heareth us.
• (4.) THAT he will pity their frailties, pardon the •• follies, and heal their backslidings. They are full of sinful imperfections, but he knows their frame, and will not take advantage against them. Hence that, Isai. 103.3, 13. 〈…〉 forgive all t •••• iniquities: who heal •• all thy diseases. Like as a father pitieth his • hadren: s • the Lord pitieth them that fea • him.
• (5.) THAT all the enemies of their salvation shall • e ••• q •• red & ••• d • ed under t •• m. And none of them shall be able to stand against them. • om. 16.20. And the God of • ea • e s •• ll b •• ise S ••••• nder your s • et •• rt • y. Joh. 1 • . 〈◊〉 . These things ••• ve spoke • 〈◊〉 yo •• 〈◊〉 nigh • have peace, in the world ye shall •• ve tri ••• a •••• : but be of g • od cheer, I have overcome the world. All the united force of earth and hell shall never make a breach between God and them neither S •• within, nor S ••• & 〈◊〉 without, shall dissolve the Covenant. Rom. 8.3 • , 20.
• (6.) THAT they shall be r •• sed up as the 〈◊〉 da • , & being delivered from death and the grace. If all in • er •• the • ur ••• sed 〈◊〉 , and 〈◊〉 with him in glory forever. Joh. 6.30, • 0.

IN one word, there is never a promise made in the whole book of God, but a believer may take this for his comfort and security, that he hath Jesus Christ become Surety for and from his Father for the fulfilling of it, according as he shall have real occasion for it. So that, except He who is the truth, can prove false and unfaithful, there is no ground for him in the least to question or doubt about the certain accomplishment of it.

SERMON LXXXVI.

2. THE things for which, • n the believers part, he is Surety God, •• e who so •• r is required of us in the Covenant of Grace. As for all those things that respect the satisfying of the law for us, and making up all the b • eaches of the Covenant of Works; they belong to the Covenant of Redemption, and have been there taken notice of: but in relation to the Covenant of Grace, he now becomes Surety for us, that whatsoever is by this Covenant commanded us, and expected a • our hands, shall be performed in as, and by us. Now the new Covenant is built upon the Covenant of Redemption going before it, in which God, looking on himself as satisfied for the offenses of his Flect by his Son, proceeds to other terms of capitulation with us. And there are divers things which God requires of us by the Gospel, for which Christ becomes the undertaker.

(1.) In the making the Covenant • e engageth for our believing. We observed, that Christ's mediating Su • etiship appears in the striking up the Covenant between God and us. Now the great term on which the new Covenant benefits are offered to us, is our believing. Joh. 3.10, 36. To this the promise of life is connected. Now when the awakened Soul hears this proposal, he is at a loss, he cannot believe of himself; and should he promise it, he could never in his own strength perform it; and so the treaty mus break off, but that, Christ's mediation of Reconciliation, and that of Suretyship being interwoven, he is Sponser on this account. Hence he tells us, Joh. 6.37. All that the Father giveth me shall come to me. And Jer. 31.33. But this shall be the covenant that I will make with the house of Israel, After these days, saith the Lord, I will put my law in their inward parts, and write it in their hearts, and will be their God, and they shall be my people.

(2.) HE undertakes also for our now-ch • dience. There is a sanctification, which God requires of all his in the new Covenant. 1 Thes 4.3. For this is the will of God, even your sanctification. For the law ceaseth to be a Covenant of works to the believer, yet it ceaseth not to be a rule of life. Though Christ's active obedience stands for one part of our justification before God, yet our real and active conformity to the will of God is our habitual and practical holiness, and so necessary in the new Covenant, that we cannot be happy without it. Rom. 8.13. Heb. 12.14. Though God in this Covenant accepts of truth and sincerity, of the reality and universality of our obedience, notwithstanding our many failings. This also Christ becomes Surety for. E • ck. 11 19, 20.

(3.) HE becomes bound for their perseverance and abiding in the faith unto the end. That they shall not depart from God anymore with a total backsliding. This also is required in the Gospel Covenant. God hath said, Heb. 10.38. If any man d • ow back, my soul shall have no pleasure in him. Jesus Christ engageth that he will keep them, and keep Grace alive in them. Hence that, 1 Pet 1.5. Who are kept by the mighty power of God, through faith unto salvation. And this also is part of the mearning of that promise, Joh. 6 39, 40. And this is the Fathers will which hath sent me, that of all which he hath given me, I should lose nothing but should raise it up again at the last day. And this is the will of him that sent me, that everyone which seeth the Son, and believeth on him, may have everlasting life: and I will raise him up at the last day. viz. That he shall not be lost by any violation of the Covenant, but be preserved to a glorious Resurrection. And on this account it is that he had lost none of all that had been given him by his Father.

(4.) HE is Surety for their fidelity to God in their spiritual warfare. They shall, as good Soldiers, be true to their Lord and Captain. Every believer, when he enters into Covenant with God, lisfeth himself in his service against Sin & Satan. His heart is deceitful, and like a warping bow; but Christ engageth for this fidelity. Hence Paul ascribes it to him, 1 Cor. 7.25. I give my judgment as one that hath obtained mercy of the Lord, to be faithful. And depends upon him for it, 2 Tim. 4.18. In sum, there is no duty enjoined us by the Gospel, but, if we are in this Covenant, we have Christ, a Surety with his Father, that we shall so do it, as shall be acceptable to him. So that, whatever we are called to and find our own strength deficient in, we any repair to him, and humbly challenge his help as engaged for us, and place our ••• ance thereupon. Thus is he a Mediator of Suretyship.

Thirdly. He is a Mediator of I • ter ••••• , to preserve this Covenant invi ••• ble. The doctrine of Christ's Intercession, will o •• to be distinctly treated of under his Pri •••• Office, so far as he intercedes with God. I shall not therefore here infist on it. Only let us here consider how he acts the part of a Mediator in this work, by taking 〈◊〉 how he maintains, and continues the Co • nant between God and us, so that there i •• dissolution made of it; and this he doth by always going between God and us, to pre •••• or make up breaches. And herein also 〈◊〉 applies himself to both. Of which in peticular.

1. HE applies himself to God for us. For th •• reason he is • aid to be gone into the he •••• to appear for us. Heb. 〈◊〉 . 24. He is our Re •••• there. And here observe,

• 1. THAT the children of God do many 〈◊〉 give him great provocation by their u • s • i ••• carriage. There are many things which they do, that displease God. 2 Sam. 11. 〈◊〉 . Th •• he is reconciled to their perso • s, yet th •• are the remainders of fin in them, wi •• through its own deceitfulness, and the sai •• ty of the adversary is very apt to brea • s ••• into Act, at which God cannot but be 〈◊〉 and that justly. And how many insta ••••• this are there standing on Scripture re •••• ?
• 2. THAT the sins and provocations of God own Children deserve that his • ary should 〈◊〉 out upon them, and burn against th •• . So wherever it is, hath the same nature. And 〈◊〉 are told what resentments God hath of it, 〈◊〉 . 1.13. Thou art of purer eyes than to 〈…〉 , and c • nst no • l • ok on iniquity. The best and most holy of men have therefore made f ••• confession of this demerit, when they 〈◊〉 thus defiled themselves. Den. 9.5, 8. Is •• . 130.3.
• 3. THAT God doth sometimes •• nife •• 〈◊〉 displeasure in the fruits of it, upon his children. There are those displays of his anger which are terrible. Did not David, did not So •••• , did not Asa, and others experience this? He makes a way for his wrath cast • a frow • ing look on them, puts them into terrors & 〈◊〉 amazements, threatens as if he would destroy them; brings them very low, and hides his face away from them, as Isai. 57.17. For the iniquity of his covetousness was I wroth, & s •••• him: I hid me, and was wroth, and he 〈…〉 frowardly in the way of his heart.
• 4. IF now we had not a Mediator to app ••• for us, our case would be very sad. If Christ were not in heaven, to speak a good word 〈◊〉 us, to stand between us, and the burning a • get of a jealous God, it would go ill w ••• us. He now therefore interposeth, takes 〈◊〉 the quarrel, and pleads for us, and in th •• way God is pleased to spare us. M • ses was 〈◊〉 •• icent Type of this. Amd we have an ex • ellent description at it, Numb. 14.13.1 ••• . where he pleads every argument in the Cove •• nt, and ceaseth not till he heats God speak a pardon. Thus Christ our Mediator presents himself before God for his people, puts him is m • end that they are his people, such whom be • ath chosen and redeemed to be his own. in whole deliverance from the bondage of S •••• , and slavery of sin he hath wonderfully appeared; whom he hath often pa • do • ed •• t • erto, and to whom he hath made known his glorious Attributes of grace and mercy, and with whom he hath made a Covenant. He presents his own obedie • ce, a • d urgeth the Covenant that he made with him; that they are his Spouse, that he • at • thed his blood for them, that he hath boug • t them, and saved them with an high hand, and outstretched arm; that the h • nour of God's power, •• uth and goodness is here co • cer • ed. A • d he who never was den • ed in any request, is heard in this, and mercy is obtained for them. As to the glorious manner of Christ's doing this, it is above our pre • ent compreheasion; but that he doth that which is answerable to such a thing as this is, the Scripture gives us to understand. And did he not this plead for us with his Father, all our pleas in our prayers would be i • valid, and of to ess • cacy at all. Our access to God is thro' this Mediator, out of whom he is a consuming fire.

2. HE also applies himself to us from God. And this also is very • eedful in this part of his mediation: f • r God's ways of Providence towards his people, are oftentimes abstruse and dark; and we, by reason of ignorance, are apt to misinterpret them, and call God's love and fidelity in question, and hereupon to be discouraged in our work, and stand still is ou • way. We do not always know God's ends, and are ready to suspect that his purposes are for hurt, a • d not for good. Thus D •• i • in great perplexity is almost overwhelmed with his jealousies, Psal. 77.7, &c. Thus Job under his affliction, J • b 19.6, to 12. So Hezekiah in his sickness, Isai. 38.13, 14. And the Church, Isai. 49.14. Psal. 44.23, 24. Here therefore also Christ puts in, and takes p ••• s with his people to settle their hearts and thoughts, and persuade them of the grace and good will of God to them; of his wise, holy, and loving ends in all the vifitations which he brings on them. And this he doth,

• 1. By be • ring witness of the intimate and in ••• p • reble love of God to his People. How he has in imprinted on his heart a perpetual remembrance of them Isai. 49.15.
• 2. BY discovering to t • em the design of all such dispensations. He lets them see that the aim and end of them is not, as they misinterprer, their harm, but their good and advantage: that be intends their benefit by all, and that therefore it shall certainly be so in the issue, since he was never defeated in bringing about of his purposes. Jer. 29.11.
• 3. BY making them 〈…〉 t • ere is live in • s ••• ti • ns, a • • span. That God sometimes shows his deatest love to his children in his afi •• cting them • ic • 126. And this, both by showing them the • ee • they stood in of them, and causing them to experience their gracious operation Psal 119 71, 75.
• 4. BY giving them afara ••• that all his be • ings of his 〈◊〉 , and •• s • eyes of his sarber • y displeasare, shall n • ver sep •• te them from • as l • ve, but shall • nd in their good and s • lv •••• . R • m. 6 26. And as he g •• es them to understand the truth of these things in his word, so he seals up the belief of it on their Souis by his Spirit, and so he quiets them.

9. WE may in the la •• place inquire, How long Christ's Medu ••• si • p is to con ••••• ?

4. WE may take a brief and yet full resolution of this Inquiry in the following assertions.

1. THAT as Christ was deleg • ed to this Office before time, so the of ••• cy of is shall abode the, •• et • nity. We before observed that he was ordained hereto from everlas ••• g; the matter was appointed and ra ••• ee in the Covenant of Redemption. N • w he is to have the fruits or this great woe •• , and to rejoice in them forever. There shall be the endless monuments of this, which shall be to him for a name and for a pra •• e; even all those many Sons whom he shall by it being to glory. He shall be admired in them world without end. There are Songs of triumph which shall be song in acknowledgment of him. Rev. 5. 12, 13.14.

2. THAT, at there was 〈◊〉 time wh • n be entered on the excecution of this O •• ce, so there will be a time when be will have accomplished it, and be disoberged of it. We observed, that he began this business, when man's necessity called for it, and that was, when upon his violation of the Covenant of Works, there was a new Covenant of Grace exhibited, in which he was to be the undertaker. And we are also told that there is a lay coming wherein he shall make a resignation of this Mediatorial Kingdom, when he hath put an end to the whole affa • r of it. So we are assured, in 1 Or. 15.28.

3. THAT Christ will abide in the execution of this Office so long as there is any work for him to do in it. He is a perpetual Mediator; called a Priest forever. Psal. 110.4. where f • r ever is opposed to the Levitical Priess •• od, which was to expire in a while, but his was to last to the end. And on this account his Gospel Kingdom is said to be immovable. Heb. 12.28. So that it cannot cease so long as the design of it needs him to c •• ry it on. When that is accomplished, and not ti • l then, will he lay it by; when the work is finished. And by that we may resolve when it is like to be

Here then,

(1.) THE special design of the new Covenant, whereof be is Mediator, is to brings God's • lect to glory. His Mediatorship hath an inseparable respect to that Covenant. Heb. 12.24. Now whatsoever access there is to the glory of God's revenging Justice from those who have despised the offers of this Covenant; it is certain that it had never been opened but on the account of God's exalting the glory of his Grace on some whom he had appointed to it; and that is in bringing them to Salvation, and investing them with eternal life. It is in pursuance of that love which God hath to them in the days of Eternity.

(2.) HENCE, so long as there is anything to be done for any of these on this account, he cannot cease the pursuit of his Office. The business lies upon his hands, if he should neglect it, it would fail. And then,

• 1. IT must last as long as there are any of God's Elect to be born. For they must be born in order to his doing this work for them, or at least, conceived; they must have an actual being. Now God will have some of those as long as the world stands in all ages; it is for their sake that it continues. Christ therefore so expresseth himself in his mediatorial prayer, Joh. 17.20. Neither pray I for these alone, but for them also which shall believe on me through their word. And he tells his disciples, Joh. 10.16. And other sheep I have, which are not of this sold: them also I must bring, and they shall bear my voice; and there shall be one fold, and one shepherd. He hath the same charge lying upon h • m for one that he hath for another; the same love to them, and the same faithfulness to his undertaking engageth him.
• 2. IT must continue till be hath fured all these for the Kingdom, and carried them over all the dangers of missing it. All that is needful to reconcile them and God in one, and to keep them from falling out of that love, and preserve them from all their enemies who seek their ruin, belongs to this charge of his; and so long as they are in this world, and have sin in them, and so many fly and potent adversaries without them, they are not safe any further than he taketh care of them; till that which is perfect is come, and that which is imperfect be done away, he cannot be spared from this employment; it must therefore last till the end, and he hath put down all that opposeth. 1 Cor. 15.25. For he must reign, till he hath put all enemies under his feet.
• 3. IT must continue till the great Judgment he finished. God hath appointed the great Judgment to be managed by him, and it belongs to him as he is Mediator. And though the Judgment of the ungodly, and specially of those who never heard of the Gospel Covenant, be an honorary added and conferred upon him; yet the last Judgment, as it respects his Redeemed, properly belongs to this dispensation, in as much as they are not perfectly glorified in all the complements of it, till they receive the blessed sentence from him, and have the crown of righteousness set upon their heads by his hands. 2 Tim. 4.8. when he hath delivered them from all their enemies, perfected them in holiness, & brought them into, and possessed them of the everlasting Kingdom; then the work is done, the Covenant completed; they in full fruition of the love of God, and no more in danger of any breach between them world without end.

USE. THERE are several worthy Inferences may be drawn from the consideration of Christ's Mediatorship.

1. IS Christ the Mediator? What need th •• of Angels and Saints to mediate for us? The madness of Popery, in constituting many Mediators, is here discovered; and the idolatry of their invoking of them as such. Their practice in this is too well known. Vain is their distinction, when they say, Christ is only Mediator of Redemption, but they also of Intercession; since the one of these equally belongs to his Office with the other. Resides, when they apply themselves not only to their persons, but to their merits, do they not therein make them Mediators of Redemption too. Moses indeed extraordinarily, and the High Priest ordinarily, were Types of Christ the Mediator; and their oblation and intercession were typical, but his only s •• stantial. And for men to direct their pray •• to these as Intercessors, is without wat ••• t and renders them guilty of superstition, and contempt of Christ, supposing him not se • cient, or at least dividing his glory, & making others sharers with him in it. What though we are here bound to pray one with and fo • another? we are not therefore to pray one to another. One Saint prays for another, 〈◊〉 as a Mediator, but as we are brethren joyally concerned for each others good. We worship them not in asking their prayers. But praying to dead Saints is an act of worship and • renders contemptible the Mediation of Christ, as if he could not, or would 〈◊〉 hear us. We are told, Act. 4.12. Neither i • there salvation in any other: for there is 〈◊〉 other name under heaven given among 〈◊〉 , whereby we must be saved.

2. DOTH fallen man stand in absolute and of a Mediator? How great a distance then 〈◊〉 Sin set us at from God? and how wonderful • s the love of God in providing us with such a One? The breach made by sin must s ••• lie be very great, and therefore we may in it discover the vile nature of Sin. Time 〈◊〉 when God and man could speak familarly one to another, but now there is a wall so high raised between them, the distance is so great that there is no intercourse; & such is the estrangedness betwixt them, as, had on the Son of God come to pull down the p •• tition wall, and make peace, we could never have had liberty to speak with God or •• mercy of him. Eph. 2.14. Which should teach us to loath all sin, and abhor ourselves in dust and ashes for it. The consideration that there is a Mediator between God and man, tells us they are fallen out, & become enemies; which should put us upon inquiring. into the ground of the controversy and humble us for it. And withal it invites us to contemplate God's admirable kindness, in thus gratifying our necessity, by investing his Son with this Office. Job. 3.16. Necessity greatens a benefit. When we remember, that if the Son of God had not come to take up and compose the controversy between God and us, he would have been our enemy forever; and we must have suffered the impressions of his anger to eternity. And now to see God himself sending his own Son out of his bosom, commissioned to become a da •• man, to make peace, and bring about an everlasting Covenant, well-ordered in all things, and suit. What an unspeakable obligation is hereby laid upon us to magnify and praise his great Name?

3 IS Christ the Mediator of the new Covenant? Learn hence,

1. THE miserable estate of the greater part of mankind. It herein appears, in that they have no Mediator to stand between God & them, to put an end to the controversy that sin hath made: And such are all those who are still under the Covenant of Works. Some there be who live out of the reach of the promulgation of the new Covenant, they never heard of this good news; and such are all they who are strangers to the Gospel. And what multitudes are there of these in the world, who are not favored with the glad tidings of peace? These have no Mediator, and therefore must needs perish. How should we then condole their case, and pray earnestly for them? But others there be who are both under the dispensation of the Gospel Covenant; who ••• e had this great privilege urged upon them, and been entreated to accept of Christ to be a Mediator for them, and possibly boast of their title to him, but they were never brought over to a cordial closure with him, by a tr •• and living faith, but are still unbelievers; and are therefore, as to their natural estate, under the first Covenant: these have no Mediator, none to plead with God for them, none to become their Surety, to stand between them and everlasting burnings. And hence it comes to pass, that, as Covenant-breakers they remain under the wrath of God. They stand condemned. Without a Mediator, God is a consuming fire; there is no approaching to him. They have none to speak 〈◊〉 their behalf, none to make satisfaction for their offenses, none to become Surety for them. No blood of sprinkling to be applied to them. And thus they remain without hope, & must needs perish forever. They must answer for themselves; they must bear the punishment of their own iniquities: they must either please God with their own righteousness, which they can never do, or else they must suffer all the wrath and displeasure of the Almighty, which is, by the sentence of the first Covenant, denounced against sinners. And for all those that are not by faith, gotten into Christ, think of it, and look to it. You may think for the present to do well enough: but I assure you, When God shall enkindle his fury into a flame against sinners, and you shall come in the way of it, and have no Mediator to interpose between it and you, you will rue it forever.

2. WHENCE is it that any are won and persuaded to be at peace with God, and enter into Covenant with him. Man is not only an enemy to God, but hath an enmity against God deeply rooted in him, which keeps him from being reconciled. Rom. 8.7. By virtue of this, none of Adam's children would ever inquire after God, or seek peace with him. So that if at any time, we see a sinner throwing down his arms, confessing his sins, justifying God, taking shame to himself, and imploring pardon and peace, we may truly conclude that the Mediator hath been at work on that Soul. The same means are used with others, who yet remain obstinate. And for this reason we shall observe those that are best disposed morally, remain in their native rebellion; and the most ill disposed, and rough hewn, wroit up to such a compliance; which declares it to be his work on them, & it is to be acknowledged to the praise of the great Mediator.