A Complete Body of Divinity

SERMON LXXXVII.

We have considered the great Office that Christ was Anointed unto; under which there are several Offices unto the execution whereof he was inaugurated; which will be after considered. We may now take a brief account.

II. OF the Anointing itself: By which he was more immediately fitted to the discharge of the great work of Redemption. This work being, in respect of the Subject redeemed, a work of mere Grace, both in Christ's performance, and the Fathers acceptance, there needed something more than his bare Incarnation to fit him for the effectual going thro' that work. There having therefore been an eternal Covenant about it, it was meet that, when the Son of God was incarnate, he sh • uld be inaugurated and confirmed in that Office; that so he might perform the business with Authority. And for that end he was to have all such Offices under this as were needful f • r the accomplishing of it. This investiture is that which is called his Und • on or Anointing. This was fore spoken of in the Old. Testament. Psal. 2. 〈◊〉 . T •• have I set • y King upon my holy all of Zior. Psal. 2 • . 〈◊〉 . Th • God both anointed thee with the •• l • f gladness-b • ve thy fell us. And we have a particular description of it in, Isai. 61. beg • n. which Christ applies to himself, • ak. 4. • 8. He was therefore pointed at and looked for in the days of the law, under the denomination of the M • ssiah, which signifies the Anointed we; and is, in the days of the Gospel, called Christ; which is of the same import. Anointing was of frequent use under the Ceremonial law; they anointed the High Priests: and there was an Ointment of Consecration appointed for the same purpose. Lev. 6. • 0. • h. 16 32. Their Kings also were anointed; and hence called the Lord's anointed, 1 Sam. 24.10. So in like manner the Prophets, 1 Kin. 19.16. Now Christ in his several functions was typified by these things; these were shadows which pointed to him as the substance. And there were two things more especially aimed at in the ceremony of anointing, both of which are considerable, and applicable to Christ, in the present case.

1. THIS Unction was a s • lenm & sacred Rice, whereby the person anointed, was separated from other men, and consecrated to some special office work, by which a •• he was declared to be called of God to it. Anointing was a signal consecration; it was a r •• ual sanctification of the person to his employment. Hence all the Vessels of the Sanctuary were anointed, and so sanctified. Lev. 8.10 11. Thus all believers are said to be anointed, 1. Joh. 2.20. but ye have an unction from the holy One, and ye know all things. Being all of them made unto God spiritual Kings & Priests. 1 Pet. 2.9. Rev. 5.10.

2. THE ceremonial Anointing was also a Type of those suitab • e gifts of the Spirit, which were p •• ted • ut upon the persons so • n • inted. It signified their being furnished with abilities for the execution of the service to which they were signally separated in their anointing. In this regard, the anointing which believers have, is said to teach them, 1 Joh. 2.27. Besides, we know that all sacred Ceremonies had some spiritual meaning; and the anointing with oil, typified the giving of the Spirit. It must therefore denote the fruits of the Spirit, which were especial gifts fitting me • for office; which gifts were sometimes bestowed where saving Grace was not conferred, and so Intimates Office Gists. We read of Soul, that after his anointing, he had another heart, 1 Sam. 10.1, 9. Both of these things are to be take • notice of in the explication of the Unction of Christ. THAT Chr ••• • ver received the Ceremonial Unction we 〈◊〉 • he • e •• ad. For he, being the A ••• t • pe, was to have the things signified accomplished in him. And though, so far as he was under the ceremonial law, he attended the ceremonies of it: hence he was cit •••• cited, a • d there was an offering for him, &c. yet because he was not a Levitical Priest, 〈◊〉 was his Kingdom of this world. He received no such ceremonies for his instalment, b •• that wh ••• was signified by them, that he received. There are then two things to be considered of in the illustration of the Doctrine of Christ's Unction. 1. His Vocation 〈◊〉 the Office work o • Redemption. 2. The Spiritual endowments with which he was furnished for the complete execution of this Office.

(1.) AS to his Vacation to the Office work of Redemption let these things be taken notice o • .

1. THAT Jesus Christ did not intrude himself; into this Office and Work of his own head. He did not assume to himself the honor of a Redeeming Mediator without a clear call, and manifest introduction into it. The Scripture makes much of this position, as of a thing 〈◊〉 be well observed. The Apostle therefore n •• geth it in Heb. 5.4. And there is great reason for it: for, bisides that the law requiring fu •• satisfaction for offense given it by the sin of man, there must be a sufficient price paid for the buying him out of the hands of the law; there is also the grace, or free-favor of God appearing in the accepting of 〈◊〉 exchange and being satisfied in the obedience and sufferings of another, upon the account of th • se who were the transgressors, and had given the offense. So that mere suitableness & sufficiency could not be enough for the making him actually our Redeemer, without a compact or agreement, in which he was deputed by God, and consented of himself, to undertake in this affair. God had else been under no obligation, to discharge us on his account.

2. THERE was a deputation or assignment of Christ to this work from eternity: And that by a mutual compact or agreement between the Father and the Son, in which this was ratified and confirmed between them; and the God was therewithal invessed with all authority from his Father to this business; which is that we call the Covenant of Redemption: Of which hath been already treated. Which deputation, though it may in a sense answer the notion of Unction in the first consideration; yet it is not that we are now looking upon; for this work was not eternal, but in time, and was done when God brought his Son into the world. It was performed in Jesus Christ incarnate, and for that reason it presupposeth his Incarnation; but yet here the foundation of it was laid.

3. THAT there was an actual instalment of Christ into his Office, when he entered upon the discharge of the work of Redemption. For he could not properly be said to receive the Spirit till then. That required his being man; on which nature it was to be poured; the second Person did only improperly receive it before, viz as it was by Covenant engaged • o his humanity, when it should be so assumed by him. David in this was a Type of Christ, that he was twice anointed, and therein deputed and consecrated to be King of Israel: the one was secretly by Samuel, 1 Sam. 16. answering, or representing the deputation of Christ in the Covenant of Redemption: The other was by all Israel, 2 Sam. 5.3. which was typical of this whereof we are now discoursing.

NOW concerning this Unction of Christ, if it be inquired, what it was, or when it was done? It may be replied to the former, that we have it set forth to us in Act. 10.38. How God ••• med Jesus of Na • areth, with the holy Ghost, & with power. Where we are to observe. The Author of it, who is God; and here especially points us to the Father, by whom he is so often in Scripture said to be sent; which implies his being authorized to what he one about. The thing itself, is, God •••• ed him, i. e. He did that to him that answered the Type, and was signified by it. The nature of it is, that he did it by the Holy Ghost and with power. Some understand is to be an Hebraism and to signify, by the most powerful Spirit. Others suppose it to intend the descent of the Spirit upon him, & the gift of ••• acles which he had thereby. But doubt ••• it includes in it, both the virtue which he received for his discharging his work, intimated by the Spirit, and the Authority he received 〈…〉 that virtue for the ends of it, expressed by power. As to the latter, this ••••• ting was discovered in and by all those 〈◊〉 manifestations that God was pleased as make of himself in the confirmation of Christ in this work: many whereof are re •••• in the Gospel: but the principal, and 〈◊〉 observable of these was at his Baptison, 〈◊〉 the Spirit of God descended visibly 〈◊〉 him, and a voice from Heaven published the divine approbation of him in the great work he was engaged in, and upon the public pursuance whereof he was now about to enter, recorded in, Math. 3. latter end. And in this respect the Unction belongs to the person of Christ, God-man, properly; for it was according to both his natures that he was confirmed by his Fathers approbation, Mat. 2.17.

(2.) AS for the spiritual end • tements which he was furnished with, for the excution of his Office, we may take up this general conclusion concerning it, That the Holy Ghost took up his dwelling in the assumed Humanity of Christ, filling him with an unmeasurable suiness of all suitable graces for the discharge of the work of men's Redemption. And in this he received all that which was signified by the anointing oil which was poured on them of old. For the distinct opening of this, let these things be observed,

1. THAT it was Christ personally, or the wh • le Person of Christ God-man, who was deputed to, and solemnly inaugurated in the work of Redemption and Mediation. And so the whole Person of Christ, may be truly said, as to Ordination, to be anointed to his Office by the Spirit of God. It was not only the Humanity that was engaged, but the Son of God undertook it in the days of Eternity, and he assumed our nature to do it in. He undertook it before he took our nature; and then he undertook to take our nature on him. This he did merely as a divine Person, and was therefore constituted of old. Prov. 8.23. I was set up from everlasting, from the beginning, or eve •• the earth was. The word set up, used there, denotes a solemn deputation and instalment. And it was the Son in our nature, who was in fullness of time thus ordained & proclaimed, Mat. 3.16, 17. And to the heavens were opened unto him, and he saw the Spirit of God descending like a dove, and lighting upon him. And lo a voice from heaven, saying, This is my beloved Son, in whom I am well pleased. And indeed, there is the necessary concurrence of both his natures in all the works wherein our Redemption and Salvation are concerned. It was therefore meet that he should be consecrated to it according to both natures. Not is this disagreeing with, but consonant to the economy of the Persons in the sacred Trinity. As the Son is from the Father, so may he be deputed by him.

2. THAT the divine nature in Christ cannot be said to be Anointed, with respect to any qualifications or endowments of gracious influence or assistance from the Spirit of God. The want of distinguishing the Person according to the two natures which are in it, and assigning to each of these natures what is proper to it, was one reason why the Arians denied the Divinity of Christ, because such things are ascribed to his Person which cannot agree to the divine nature, and one of these is his receiving the graces of the Spirit. Not considering, that whatsoever belongs to either of his two natures, belongs to the Person in regard to that nature, though it be not predicable of the other nature. Now it is certain that the d • v •• e nature in Christ, is the whole Deity in all its essential perfect •• s, to which there can be nothing added. He is, as God •• sed forever, and p • ssesseth such a fullness as he thinks it 〈◊〉 to be equal with God. Ph •• 2.6. As God, he is equally with the Spirit. the Author of all Grace, and his divinity influenceth and reploursheth his Humanity with all the Grace it is possessed of, and upon his account is be take to 〈◊〉 to himself to his work. Joh. 17.19. And for them s ••• I 〈◊〉 my 〈◊〉 that they 〈…〉 be said God in my use 〈◊〉 . So that were we say, that Christ the Son of God was titled with the Spirit, and Grace, we are to understand it in reference to the Pert a who is the Son of God, but not while respect to the nature which is Divine: but as it •••••• ally • rited to the other nature which is Human.

3. IT is the 〈…〉 what is revered into the jery 〈…〉 S • x • f 〈◊〉 it the 〈…〉 and greats, 〈…〉 was ac •••• 〈◊〉 the S •• ret. It was the Tabernacle which was hiled from end to end with the glory of God, as soon as it was reared up by Myes. Exed. 40.24. And this was to fignity to us, that it was the human nature, in which the Son of God tabernacled, wh • ch had these fillings of the Spirit. J • h. 1.14. It was the manuturest upon whom, when became out of the Waters, the Holy Ghost descended in the torm of a Dove. Matti. 2.16. The Son of God had undertaken to redeem and save us; He was not capable of performing this undertaking but by taking of out nature upon him; He could not be subject to the law without it; He could neither do not sasser in obedience to it but in such a nature. It was a woe • derful work when this nature was to be engaged in and carried through. If it had falled in it, the whole c • ntrivance of our Salvation must needs have been frustrated, and we have been left hopeless forever. It must therefore have mighty aids and assistances to help it in, and carry it through this affair. It was a frail humanity in itself, it needed to be supported, influenced, filled with all grace. to keep him from falling in, or singking u • der his work. It could not do this for itself, and therefore it had it all from the eternal Spirit. He is therefore said to offer himself of by it, Heb 9.14. This then was it which was the subject recipient of this Grace; and for that reason is he said. t • be filled with the Spirit, Luk. 4 1.

4. WE are not to apprehend that the Holy Ghost dwelt personally in the human nature of Christ. It properly belo • gs to the Sons manner of working, to dwell personally in that Humanity which was assumed. Joh. 1.14. And the word was made fl • si, & dwelt amo • g us. It is true, were teas the fullness of the God-head which dwelt in him boddth, Col 2 9. Yet this is to be considered as it subsisteth in the Person of the Son of God, which, though it be a mystery above our comprehension, is yet to be believed upon divine testimony; for though the blood that was shed, is called the blood of God; yet as the Father is ne • er said to be Incarn ••• , in neither is the Holy Ghost ever said us 〈◊〉 man. But he may be said to be in ham is you respects,

[1.] IT in ••• ing all 〈…〉 of great is to his 〈…〉 it was habitually prepared for us mark. This Humanity was to be us the eternal. Son of God to dwell 〈◊〉 a • d to be employed by him in his wh • le median •• all dure sa ••• at was therefore meet that it th ••• be accordingly ••• ted: and that was by filli • g it true the conception with bother had real 〈◊〉 which meg •• reader it every was 〈◊〉 raise its her The 〈…〉 which was 〈◊〉 on the mark g ••• the Tabernacle 〈◊〉 typical of th •• . He is the •• lie One at 〈◊〉 and capture ledge in an humanity that 〈◊〉 pures this humanity 〈◊〉 is called as •• young. Luk. 1.26. And this was done the sanctification of the Spirit Psal 〈◊〉 Grace is 〈…〉 therefore 〈◊〉 hath 〈…〉 ever. Isai. 11.2, 3. 〈◊〉 M • n had the 〈◊〉 of God or him, 〈◊〉 he came out of God's saids, which was 〈◊〉 thing else but the body of •••• tifying G ••• surn • ling him for obedience; so had the Second 〈◊〉 , a fullness of this image as for human nature in the assumption of it.

[2.] BY 〈…〉 pres •• 〈◊〉 him, influencing and 〈…〉 is its what work. And this appear two respects,

1. BY maintaining the life if 〈◊〉 heriance 〈…〉 Act. 12. 〈◊〉 ex •• xted 〈…〉 with the be 〈◊〉 end with 〈…〉 , about 〈◊〉 good 〈◊〉 b • aling all this were 〈◊〉 the around: 〈◊〉 God was 〈◊〉 ho •• . The word, power, 〈◊〉 Eg • ties v • gear a • d efficacy: it ti •• ting 〈◊〉 by the presence of the Holy Ghost in his, that virtue which was at first infused 〈◊〉 his humanity, was upheld and contaminate 〈◊〉 him, so that he never falled, but his 〈◊〉 abode in its strength. The human 〈◊〉 of Christ was in itself a frail & murable thing it must therefore be preterved by and 〈◊〉 p • wer and influence; and this was done by the constant adode of the Spirit on him 〈◊〉 was this precious anointing which 〈◊〉 him. We read that it is the anointing 〈◊〉 believers is which keeps them from falling, 〈◊〉 2.26, 〈◊〉 . And after a more glorious 〈◊〉 was the man Christ supported by the gl ••• L • cium which he received. He is said 〈◊〉 for it, and to be heard, Heb. 5.7.

2. BY 〈◊〉 has human nature is all 〈◊〉 actings and operati • n of those principles it is a matter of greatest admiration to 〈◊〉 what the man Christ was called to go 〈◊〉 in the performance of the business of 〈◊〉 Redemption. What trials he met with, 〈◊〉 sore temptations assaulted him, how be 〈◊〉 not only to combat with all the powers 〈◊〉 earth and hell, but to sustain the which weight of God's wrath which was capture s ••• ers in the curse of the law: and yet that • e ••• e up under all this, and was not b • o ••• by it; it could be no less than an omnipotent Arm that sustained him; and this was the virtue of the anointing of the Spirit which he received. He is therefore said to 〈◊〉 in the greatness 〈◊〉 strength, Isai. 63.1. And its not arm sustained 〈◊〉 , ver. 5. And this was not his human strength, it was no created arm, but the power of the Spirit. Isai. 42.1, 4.

3. BY virtue of this anointing the Spirit of God 〈◊〉 in •• m in an unmeasurable fullness 〈◊〉 Ge •• e. He had not only higher and more 〈◊〉 degrees of the gracious presence of God in and with him, to carry him through his work than the rest of his brethren, i. e. than any other of the children of God have: which is asserted in Heb. 1.9. but he had the Spirit in super eminent degrees, yea, above all the degrees of comparison, as Joh. 3.34. God growth 〈◊〉 the spirit by measure unto him. There are the well-springs of Grace springing up i • the hearts of all the children of God 〈◊〉 , and out of their bellies do flow rivulets 〈◊〉 Eving waters, but there were all the Oceans of in which fell upon the man Christ, in a underfed ineffable, and most inconceivable 〈◊〉 . Luk. • .22. And this, among many others, was one reason why his name was 〈…〉 〈◊〉 . Isai 9.6. His head wanted 〈…〉 . His anointing is resembled to that of A ••••• , and was typified by it, of which, • sal. 133.2. It is like precious cy ••• ens upon the 〈◊〉 you ran down upon the heard, even Aaron's 〈◊〉 , • hat went down to the skirts of the gar ••• . He had enough for all the ends of his Office, both to carry him through the work of Redemption, and to supply all the Elect in the work of Application. All Grace is now s •• eti • e • in him, and from that fullness do 〈◊〉 his derive all that they have. Joh. 1.16. And of his fullness have all we received, and grace for 〈◊〉 . This is his Unction in general. I shall not have descend to give any particular a • ••• of the several Graces which he received in it, and which he gave so glorious a de ••••• tion of in the discharge of his work; in all of which be so demeaned himself as one that was to be our redeeming Mediator. The principal of these will be taken notice of afterwards, in the consideration of the S •••• l Offices which he underwent and dis ••• ged in this affair.

USE THE consideration of Christ's Unction, 〈◊〉 all encouragement to sinners to come to 〈◊〉 for Salvation. Here is abundant relief against that distress of Soul, which awakened 〈◊〉 are ready to sink under the weight of. And let us improve it to this end. Hence ••• sider,

• 1 THAT this was the very work that Christ 〈◊〉 into the world for. It was to take away 〈◊〉 , to save the chief of sinners, to redeem 〈◊〉 people from the condemnation of sin; 〈◊〉 for this design he had never come in 〈◊〉 nature, and taken upon him to engage 〈◊〉 . This was the reason of his name, Mat. 1.21. Sin had turned the world into an hospital, where mankind was wounded & dying. He came to be the master of it, to be a great Physician, to heal the wounds and distempers which sin had procured. Mat. 9.12, 13.
• 2. THAT be came with full authority for this work. He did not come without a commission, but was authorized to it, by a solemn deputation, and inauguration. His Father sent him on this errand. There was not only his own personal love, but his Fathers love seen in it. Job. 3.16. He appointed him to it from Eternity, and he confirmed him in it, when he appeared to prosecute it in his state of Humiliation. So that whatsoever he doth on this account, must needs be acceptable to God. He doth in it by virtue of his Office, and therefore can challenge the recompense of it; and the validity of it is indubitable. His commission is to remove our miseries, to heal our alls, to supply our wants; and he is commanded that he shall not send away one distressed Soul empty, that cries to him for help. Read his commission, and be encouraged by it, Isai. 61.1, 2, 3.
• 3. THAT He is every may completely furnished for the discharge of this work. He did not receive an empty title in his Unction, but he had the Spirit abundantly resting upon him, He hath everything given him, that is requisite to render him a merciful and a powerful Savior. He hath enough Grece to supply with the overflowings of it, all that we can stand in need of. He had strength to undergo all that was requisite to satisfy Justice for us, and answer the law in all its demands. And now he bath knowledge to discern our wants, wisdom to judge what is best for our relief, neekness to bear with our f • llies, mercy to succor us in our distresses, pity to have compassion on us in our miseries, and power to deliver us from the hands of all our enemies. Hence he is ready to meet the fainting Soul which is making towards him, and is overwhelmed. to take it up in his arms, and and carry it home his in his bosom. Be not disheartened; you see here is an Office for such as you are to come to, and all supply to he had at it. He wants for nothing to save you to the uttermost, and his Father hath committed it to him thus to do. And certainly he will be true to his trust, who hath told us, Joh. 6.37. Him that cometh to me I will in us wise cast out. Adventure then upon it, and you shall without doubt be safe.

SERMON LXXXVIII.

WE have considered Christ's Anointing to His Great Office of a Mediator, by which, added to his Incarnation, He was completely fitted for the great Work which he undertook, for our Redemption & Salvation.

III. WE are now to proceed to the consideration of the parts of this Office, or the several distinct Offices comprehended under it, in the execution whereof he went through this affair. We have an account of the number and names of them given us in the present Answer, together with the two states in which he pursues them. The special work belonging to each of them, is expressed in the Three subsequent Answers. Here then, for an Introduction to that which follows, I shall only make some brief general remarks. v • z.

1. CON • ERNING the number and names of these Offices. T • ere are Three here mentioned, and we are told what they are: intimating to us that he had all these Three, and that he had no more belonging to his Mediatorship. The •• akers find fault and quarrel with as upon this account, charging us with wronging Christ, and using arbitrariness in culling out these Three from so many Titles given him in Scripture, which they pretend equally to point us to a distinct Office, with these; such as Light, Lamb, &c. but the charge is injurious. Let us then observe,

• (1.) THAT all these Three Offices are expressly mentioned in the word of God. These therefore cannot be denied to belong to him. His Priesthood, besides that it was typified in the Levitical order, who were shadows of him that was to come, is mentioned, in Psal. 110. 4. And is abundantly repeated in the Epistle to the Hebrews; the main drift of which Epistle is to clear it up, and to set forth the excellency and transcendency of it. For his Prophetical, it was predicted by Moses, Deut. 18.15. The Lord thy God will raise up unto thee a Prophet from the midst of thee, of thy brethren, like unto me; unto him ye shall hearken. Which Prophecy is by Stephen applied to him, as fulfilled in him, Act. 7.37, 38. And by Peter, Acts 3.22. And for his Kingly, the Psalmist gives us the account of it in Psal. 2.6. Yet have I set my King upon my holy hill of Zion. And Nathaniel acknowledged it to him. Joh. 1.49.
• (2.) THAT all the other titles and names given to Christ in Scripture, are reducible either to his general Office of Mediator, or to one of these Three in particular. Every name and title is not an indigitation of an Office, much less of a distinct Office. And therefore we are not from each of these to assign a several Office to him. There are some titles which are given him that are only metaphorical; and it would be improper to make a peculiar Office out of them; He must then have the Office of a Lamb, and the Office of a Lion, &c. which how strange would it be? There are other titles put upon him which express either the gifts and graces, which he eminently received, or the efficacy of the operation of these in the work of Redemption, and so were the furniture of his Offices: and it would be impertinent to denominate these Offices. How unintelligible would it be, to say, that he hath the Office of, Light, the Office of Truth, of Wisdom, of Righteousness, of Meekness, &c. A diligent observation, will point us easily how to reduce these to the Offices we have mentioned; which would take up too much time to enumerate in particular. He is a Lamb in his Priestly, a Lion in his Kingly, Light in his Prophetical, &c. So that the imputation is injurious; and will further appear to be so in the next thing. viz.

2. TOUCHING the necessity & sufficiency of these Three Offices. It was requisite that o •• Mediator should be fully furnished for the great business that he came about. He must therefore have every Office requisite to e •• ble him thereto; and more he needed n •• . Now fewer than these Three would not have done; and under these is comprised all that is needful. He needed these, and no more but these to be a complete Savior. And the •• are three respects in which this will be evident,

• (1.) IN respect of their necessary mutual dependence each on the other, in order to their reading of their great and. The design of them is to bring about the Salvation of sinful men. When this is accomplished, they obtain; if this be frustrate, they are defeated. Now neither of these separately 〈◊〉 bring about this design: the fruit and benefit of one would cease, if the other did not concur to render it beneficial: but the one attai ••• its end by the concomitancy of the other; and there needs no more but the co • operation of these Three for the completing of 〈◊〉 Christ could not have purchased Salvation 〈◊〉 us, unless he had been a Priest, nor have •• vealed the mysteries of it to us, except he had been a Prophet; nor advanced us to the glory purchased, unless he had been a King. He could not have communicated his royal virtues to us, had he not been a Priest first 〈◊〉 purchase them. His Priestly & Kingly Offices could not have been revealed to us, but that he was a Prophet. His Priestly and Prophetical Offices could not have been sustained, but by his being a King. Had he not been a Royal Prophet, he could not have taught with authority; and had he not been a Kingly Priest, he could not have made such near approaches to the majesty of Heaven in our behalf. But these Three together render him complete.
• (2.) IN regard to the condition of these f •• whom he bare these Offices. It is certain that he took them all upon him to do us good by them. He had therefore an eye to our necessary, that so he might accommodate himself thereto. His business was to save us, but there were three things in our natural state which were obstructive of this Salvation, and in which the ground of our misery was comprised, 1. Our alienation from God, who is our objective happiness, and in the fruition of when only can we be made truly blessed. 2. O •• ignorance of the way of peace; by the knowledge whereof we can only be led into and guided in it. 3. Our utter impotency 〈◊〉 return again; which can be in no other way, 〈◊〉 by our compliance with the terms of the a •• Covenant, unto which we have nostrength. Now these Offices of his do answer to all those necessities of ours. By virtue of his •• shood he takes away that alienation, and opens the way of peace which sin had shut 〈◊〉 He is said to pull down the paristion wall, Eph. 2.14. And to have consecrated a new way, Heb 10.20. By virtue of his Prophetical Office, 〈◊〉 lightens our understandings, and directs 〈◊〉 in the right way to obtain this peace, not only prescribing to us the rules, and telling us of them, but also opening our eyes, and •• sing us to discern them. Act. 26.18. And by his Kingly, he carries us into, and leads us in this way, and gives us power to follow him. In him therefore we are said to have our •••• gth, Isai. 45.24. Yea the accomplishment of 〈◊〉 Salvation is ascribed to this Office. Isal. • 3.12. For the Lord is our Judge, the Lord is or Law giver, the Lord is our King, he will set us. By his Priesthood he hath abolished 〈◊〉 : He hath brought life and immortally to light by his Prophety; and as King •• ith brought us into fellowship with himself 2 Tim. 1.9, 10. We are said to be poor, 〈◊〉 blind, and naked, Rev. 3.17. Here is a ••• e fold misery, and these Offices afford •••• dy to them all. To salve our poverty ••• a a King; and hath an infinite treasure below. As a Prophet he hath eye salve •• piont our eyes with; to take away out 〈◊〉 these, and restore our fight. And as a 〈…〉 be is provided with a precious robe of 〈◊〉 •• sness to cover our nakedness, and 〈◊〉 as gloriously. But these things will 〈◊〉 into more particular consideration •••• rds.
• (3.) RELATING to the Negociation or bus ••• with be hath to deal in, and consequently ••• les whom be hath to treat with in it. 〈◊〉 comes under a double observation, 〈…〉 hath to deal with God for us. We have 〈◊〉 that there is a treaty of Reconcili ••• • e is engaged in. Now God is the one 〈◊〉 in it, whom he is to atone to sinners, 〈◊〉 in had made their enemy, and against 〈◊〉 for sin, his Justice was armed with 〈◊〉 for their destruction; which Justice 〈◊〉 satisfy in order to God's being at 〈◊〉 with them. And for this was his Priest •• od to be employed, in offering up such an ••• tion as might be acceptable for them. Col. 〈◊〉 And (having mode peace through the blood •••• ss) by him to reconcile all things unto 〈◊〉 by him I say, whether they be things in 〈◊〉 things in heaven.
• (4.) HE is also concerned with man, to re ••• him unto God. And there are two fa ••• which he hath mainly to do withal 〈◊〉 , in order to the bringing of this about. 〈◊〉 hath to do with his Understanding. It •••• ional treaty; man must be persuaded •••• ply with the terms of peace, and for ••• nd they must be opened to him, and he 〈◊〉 be made to understand them, and dis •••• the rationality, and desire ableness of them. And to this refers his Prophetical Office, by which he reveals himself to us.

2. HE hath work also with our wills, which are naturally perverse, and full of enmity and opposition to all that is good. He must therefore frame us to a willingness to comply with his terms, and subdue our rebellious hearts, and make them obedient; powerfully to bring them into, and lead them in the way of peace; unto which his Kingly Office is accommodated.

3. TOUCHING the extent of the application of these Offices: We may, also in general observe,

• (1.) THAT they go together, and rust through the whole work that he is concerned in. Tho' they are distinct Offices, yet they do co-work in the business; and though there be an order and concatenation of them, as will presently be observed; yet in their influence they run through all. He acts as a Royal Priest, as a Kingly Prophet; and when he was more peculiarly engaged in the execution of one, he exercised the other. And hence, when here he was making satisfaction, and purchasing life for us as a Priest; yet he gave us a specimen both of his Prophetical & Kingly Offices. And now when he • its on his Throne, he continues in the virtue of his Priesthood, and Prophesy. Hence,
• (2.) THAT all those Offices display themselves in both parts of his mediation. These are his Humiliation, and his Exe •• ation, and we are here told that he executes them in both. He began it when he entered on his Office, and he continues in it till his mediatorial •• siness be completed and he comes to make a resignation. 1 Cor. 15.25, 28. Psal. 110.4. The Lord hath sworn, and will nor repent, thou art a Priest forever after the order of Melchizedek. i.e. to the consummation of this affair. In his Humiliation, he submitted himself to the law, and suffered for us as a Priest, he taught as a Prophet, and he subdued our enemies for us as a King: and in his Exaltation, he makes intercession for us as a Priest; He reveals the will of God to our minds as a Prophet, and he governs and protects us as a King.

4. IN reference to the order of these Offices, though it may seem of little moment, yet it is worthy our observation; and it may help our saith to more distinctness. The generality of Catechists, and Systematical Divines, put them in the same order with our Catechism, putting his Prophetical Office in the first place, then his Priestly, then his Kingly. And the reason of this method is, partly, with respect to the order of the application of them to us by the Spirit of God; who first enlightens us by virtue of his Prophetical Office, and then his Righteousness is imputed to us, which was wrought out for us in his Priestly; and then we are led in the way of truth and holiness by his Kingly. Partly, because Christ seems to have exercised them most illustriously in this order: first, teaching men in his public ministry in this world, and then suffering the wrath of God, in his offering himself a Sacrifice for us, at his Death; and then entering into Glory, where he sits enthroned at his Fathers right hand, after he had appeared here in the form of a Servant.

BUT there is a greater reason why his Priestly Office should be put in the first place Let us then consider, that all these Offices were Aled • atw •• l, and belong to the business of Reconciliation, in which he had to do both with God and man. Now in order of nature, the first address must be to God, for he is justly offended, and must be satisfied, and it is vain to go about to reconcile man to God, till he be reconciled, and willing to entertain him upon his return. Besides, all the business of Christ's Prophetical and Kingly Offices, are built upon his Priestly, they have nothing to work upon, but what is prepared for them by that. Here the foundation of the peace between God and man is laid; here is the ground work of all the Gospel; here is that Salvation procured for us, which Christ, as a Prophet makes known to us, and as a King brings us unto the enjoyment of. But I shall pursue the method before me; having thus premised. Here then,

QUESTION XXIV.

HOW d • th CHRIST execute the Office of a Prophet?

AN • WER.

CHRIST executes the Office of a Prophe •• , by revealing to us, by His Word and Spirit, the Will of GOD for our Salvation.

WE have already observed, that Christ as a Prophet and King, hath to do with man, and his business by them is to reconcile them to God and bring them to the everlasting enjoyment of him. Having satisfied God's Justice, and appeased his anger, by his Priest heed, there is now way made to hold a treaty with man, for the bringing of him to participate in the benefit hereof. In this treaty he will deal with man as a reasonable creature, and must therefore first apply himself to his Understanding. The understanding in fallen man is dreadfully ignorant of God, and his ways, and filled with erroneous principles, and wants a Prophet to teach it. The revelation of God's will to it, is necessary in order to the bringing of the will into subjection thereunto. The first step towards the removing of the obstinacy in the one is by taking away the ignorance and mistakes which the other labors of. This Christ doth as a Prophet. Before I proceed to open the Office itself, let us observe, That it is a distinct Office in itself from the other. There are some who deny this, and will have it referred to his Priestly, as an Appendix belonging thereto: but there is no reason for it. I though some of the Priests were also •• phets of old; yet teaching, was no pro •• work of the Priests of old, belonging to the as Priests, who were of the house of 〈◊〉 but was common to the Tribe of Levi. Be ••• that there were Prophets from time to t ••• raised and sent by God, who were of the 〈◊〉 Tribes. Is •• ah was of the Tribe of Ju •• A ••• was no Prophet, i. e. by Education nor Son of a Prophet, i. e. by birth. Now 〈◊〉 those ancient Prophets were Types of 〈◊〉 in regard of th • s Office. And there is a ••• fest difference between these two Offices, respect of the different object which 〈◊〉 apply themselves to. In his Priesthood 〈◊〉 applies himself to God, to appear before 〈◊〉 for us, but in his Prophesy he deals with 〈◊〉 Information or teaching, is the great d ••• of Prophecy, but he cannot teach God 〈◊〉 thing; but we are the subjects of tea •••• whose darkness stands in need of 〈◊〉 ealightned. In the displaying of this O ••• of Christ there are three things may o •• under our consideration.

• 1. The nature 〈◊〉
• 2. The necessity of it.
• 3. Its ex •• lle 〈◊〉

1. TOUCHING the nature of this Office 〈◊〉 gather it from the way whereit we are 〈◊〉 be executes it. For when we know w ••• longs to him by virtue of this Office, we 〈◊〉 thence discover what is the Office it 〈◊〉 . Here then three things are to be takes 〈◊〉 of,

• 1. The great design of this Office 〈◊〉 that is revelation to us.
• 2. The subjects •• ter about which it is emploved, the w ••• God for our Salvation.
• 3. The way of ••• net in which it doth this, by his Woe ••• Spirit.

1. THE great design of this Office, 〈◊〉 Revelation to us. I need not here in ••• 〈◊〉 two following things will give light 〈◊〉 Only let us observe; The Understand 〈◊〉 men are the subjects treated with in 〈◊〉 this Office. Now that which the factl •• concerned about is, information, enli •••• Truth is its proper object, and it is 〈◊〉 to, by the making known of truth to 〈◊〉 it: and this is done by Revelation. ••• tion is properly a discovering or decl ••• persons something which before th • y did not 〈◊〉 And this is asserted concerning Christ, i • 〈◊〉 1.18. No man hath seen God at any times 〈◊〉 only begotten Son, which is in the besom 〈◊〉 Father, he hath declared him. This was the 〈◊〉 business of the Prophets of old; what 〈◊〉 revealed to them, and sent them to p ••• they declared as from him, to those 〈◊〉 they were directed unto: whether it 〈◊〉 the praediction of future events, or 〈◊〉 covery of some positive commands, 〈◊〉 revival of some neglected or forgotten 〈◊〉 or the interpretation of the mind of 〈◊〉 things which were obscure, or where is had gone out of the way; in all of 〈◊〉 they were Types of Christ the great •• 〈◊〉 . But this will be more plain in that 〈◊〉 follows. Observe then,

2. THE subject matter about which it is emph •• l, viz. the will of God for • ar Sa ••• ton. 〈◊〉 , a • the larger C • techisae expresseth it, the 〈◊〉 will of God in things that coucern our 〈◊〉 ; and salvation. The will of God, though it be but one and undivided in itself, you, 〈◊〉 comes under a diverse consideration in 〈◊〉 ••• ner of conception and expression. In 〈◊〉 , there is his decreeing will, and his per •• ive will. This latter is not another from 〈◊〉 forget, not contradictory to it, but in ••• an effect flowing from it; or a discovery 〈…〉 of it. God among other thines which 〈◊〉 porpo • sed from eternity, decreed what should 〈…〉 duty, and in what way he should be bought to the enjoyment of God; and hence to 〈◊〉 respect he is send to will it. As Thes. 4.9. 〈◊〉 this is the will of God, even your 〈◊〉 . Though possibly he hath not 〈…〉 that the man shall be wrought to 〈◊〉 since there with. Hence all the truths 〈◊〉 • o • cern the war in which fallen man 〈…〉 brought to obtain Salvation through 〈◊〉 Christ, belong to this will, and are the 〈◊〉 of that revelation which Christ as a •• pher doth make unto us. And this Paul ••• ls in that, Act. 20.27. For I have not 〈◊〉 to de •• are unto we all the crunsel of 〈◊〉 . Yet as to all God's counsels about his ••••• s of efficiency, they were not revealed 〈◊〉 • ove then should he acquaint them with them? See ver 22. There is a way of s ••• ied; this no a •• arel man knows, Rom. ••• lal the way of peace have they not knows. 〈◊〉 any know it but such to whom God 〈◊〉 it. This therefore Christ as a Prophet 〈◊〉 •• anifest; this is that all m • ch that If 〈◊〉 fed his Spirit to grade as in, Job. 16. 〈◊〉 There are those counsels of God which 〈◊〉 secret, they belong not to us to 〈◊〉 , not are needful to be known by us. 〈◊〉 •••• am Salvation altho' we never 〈◊〉 then. There are other things which 〈…〉 them not, we cannot be sared. 〈…〉 more distinct knowledge we have 〈◊〉 the better shall we be directed to 〈◊〉 keep the way of life. And there is ••• wledge, the want whereof exposeth to ••• ston. Hos. 4.6. My people are destroyed 〈◊〉 of knowledge. These then are the truths, 〈◊〉 revelation whereof this Office is em •• ed, and these are these truths, which are 〈◊〉 to us the treaty of Reconciliation, •• irect us in those ways which are suited ••• to. And they may be reduced to these •• re • ds.

• (1) THE v • st distance which sin hath made 〈◊〉 God and us, and the great misery arising 〈◊〉 , in which the whole race of fallen 〈◊〉 and we in particular are involved. That 〈◊〉 of prorocation, all enation, & • oparation 〈◊〉 God, in which mankind are by reason 〈◊〉 apostasy. This is one thing that the 〈◊〉 comes to convince men of viz Sin. in •• ture, and woeful effects. Job. 16.8. And 〈◊〉 be is come, be will repr • ve the ••• old • el sin. Which he doth by revelation. This in particular was done in and by the new Edition of the law, which was given to and by M • ses, after mankind had by custom in sin almost obliterated the relic • s of the law of nature in their consciences. The law was not revived by M • ses, with a direct and ultimate intention to condemn men, but to be a medine of their peace; and that by discoveting in this glass, that was the woeful depraration of the natuge of man, and pollution of his •• e, to convince him of his dreadful misery, and what absolute need be had of a Savior. Gil. 3.19. Moses therefore was in this respect a Type of Christ.
• (2) THE great mys • ery of himself, •• a that work of Redemptive which was wrought 〈◊〉 by 〈◊〉 . The world cannot receire him Joh. 14.17. Even the Spirit of •• ath, when the 〈◊〉 cannot notice, because it se • th him 〈◊〉 , neither know • th him. But to his own be makes the discovery of the-great ta • aes which he hath done for the bringing about a Roe • ciliation between God and sinners. The everlasting designation of him to this rock in the Covenant 〈◊〉 Redemption; the deep things of his Incarnation and Unction, the great value of his Blood and Sufferings, and the mighty power of his Refutrection. These are things which seem to be sool ••• nes • to the wise Greek, sool contradictions to the scrupulous Je •••• either of them can tell what to make of all such dark, and alie • e speeches, that God 〈…〉 in the first, jastis •• d in the Spirit, &c. and how all these should say a foundation for the procuring and applying of restitation and peace to fallen man; but Christ tells his Disciples that to them it is given, Mat. 13.11. He enj • ered and se • d into them. •• couse it is given unto you to have the m • sicry of the kingdom of heaven, but to them it is not gorve. i.e He, by his Pro • hetical O • f • ce would enlighten them in the knowledge of these mysteries of Redemption.
• (3.) THE great readiness in God to receive and entertain in poor returning sinners, that come to him by Jesus Christ. These inviting and engaging Attribute; whereby God is laid open to be taken hold of by an hand of faith, manifesting how readily be receives such as come to him repenting and believing in his Son. These Christ procia • ms, Exod. 34.6, 7. The mercy gruce goodness pardon, that there is with God, to extend to miserable men, which they stand in so much need of, and but for which they must needs be lest to perish forever.
• (4.) THE ternes of the unto Covenant or those merciful Articles. upon which God is ••• ising to embrace, mas •• eble sinners in the 〈◊〉 us of everlasting mercy. Such as, Mat. 11.28, 29 Came unto me all • ye that labor and are heavy laden, and I will give you rest. Take my sake upon 〈◊〉 , and learn of me, for I am rock and 〈…〉 heart: and ye-shall find vist 〈◊〉 yoa • souds. Mat. 16.16. He that beliew •• and is bepe •• ed, shall be saved. The way how we come to have a good right, a sure 〈◊〉 the Salvation wrought out by Christ: the good pleasure of God the Father, that all that come within the sound of the Gospel, and the hearing of a crucified Christ, should come to him, and believe on him, that so they may have everlasting life Job. 3.16. The whole new and living way by which we may have accel; to God, and obtain peace, and pardon, and salvation at his hands Mi •• 6.8.
• (5.) THE 〈◊〉 in and by which me may 〈◊〉 the 〈…〉 with the Gospel terms of Salvation. We have to strength of out on: to do it, but do tells us where out bel • is to he had; 〈◊〉 it is that applies this Grace, and brings the 〈◊〉 to a tree and willing subjection it the demands made in the Gospel? by a pewerful operatice, in pulling down strong holds and subduing all that is in us, to the obed • e • ce of saith. Who works all our works 〈◊〉 helps our ••••• mities and 〈◊〉 as through faith unto Salvation, and directs us how to seel it of God, that so we may obtain it. Hence said to bring li • e and immaturity to light, 1 Tim. 1. • , 10.

SERMON LXXXIX.

3. THE way in which he doth this, viz. by His 〈…〉 Spirit. Of which we may take this brief account.

(1.) THE Scripture 〈◊〉 this will of God is recorded were 〈…〉 . The great truths pointing us to Salvation are recorded in the Scripture and thither we are directed to seek for them. Job. 5.35. Se •• the Scriptures for in them ye th ••• ye have eternal life and they 〈…〉 of me. How thouth holy men were the writers of these books, yet his Spirit was the inditer of them. It was he who inspired these men; and this was an eminent instance of Christ's Prophetical Office. Hence we read in 2 Tim. 3.14. All Scripture is given by inspiration of God, and is pro •• ble for 〈◊〉 , for rep ••• , for enre • tion, 〈◊〉 in •• r ••• ion in righteousness: 2 Pet. 1.21. For the prophesy 〈◊〉 not is 〈…〉 the will of 〈◊〉 ? But only men of God spake as they were •• ved by the holy Ghost. The Gospel is therefore called his, Rom. 1.16. Not only because he is the great Subject of it, but also because he is the Author of it.

(2.) THE minist •• of the Wind is of 〈…〉 and 〈◊〉 . Christ as a Prophet, having to deal with mea's understandings, treats them in their own way. Hence there is an outward teaching be affords them. We are therefore told, Rom. 10.17. So then saith cometh by hearing, and hearing by the word of God And for this he employs men like themselves to preach to them, which that they may do with authority, he sends them forth commi •• oned to their work, ver. 15. Mat. 28.18, 19. And Jesus came and s • ache unto them, saying, all power is given unto me in heaven and in earth. Give the 〈…〉 baptizing them in the name of the Father, 〈◊〉 the Sin and of the 〈…〉 . They 〈◊〉 ••• fore called his 〈…〉 . They came in his Name and by 〈…〉 . Prophetical Office: and are 〈…〉 in low his direction in it. Their power ••• siness is to 〈…〉 the way of 〈…〉 . And I 〈◊〉 give 〈…〉 learn, wh •• 〈…〉 you under ••• ledge and understanding. Their change 〈◊〉 him 2 Tim 4.1. He is the great 〈◊〉 the Shepherd and they his 〈◊〉 by what he pleads with us 2 Cor. 1. •• . They as his Ministers and Ste ••••• 1 Per. 5.20. • , they work together with w •• k, 2 Cor. 2.1.

(3.) ALL man 〈◊〉 Gost are of 〈…〉 . He doth not send out his A 〈◊〉 un •••••• ed: but takes a 〈◊〉 of 〈◊〉 of Prophe •• and be •• ons upon 〈◊〉 . These gifts indeed are direr ••• 〈…〉 that both as to the different manner 〈…〉 sere, however they all come 〈…〉 his own Spirit 1 Cor. 12. began. Some 〈◊〉 more immediately and 〈…〉 spired by him, as the Apo •• es 〈…〉 of the 〈◊〉 Church, 〈◊〉 attain to these gifts were 〈◊〉 study reading industry, being tr ••• ed 〈◊〉 the 〈◊〉 of the Prophets: Not it is 〈…〉 that 〈◊〉 are prepa ••• for his men. And the promise of his pretence with 〈◊〉 is all anges of the Church is their exe •••• meant in their work. Math. 26.22. 〈…〉 yea always even 〈◊〉 the and of a 〈◊〉 Amer.

(4.) IT is 〈◊〉 Spirit 〈◊〉 the 〈…〉 , who ex •••••• the 〈…〉 knowledge of these 〈◊〉 . This is a ••••• land there is a sp • r ••• k ••••• of Gospel truths; and Christ as a 〈◊〉 not only reveals the truths them •• lvation Word, for the literal information of 〈◊〉 but he doth also by his Spirit 〈…〉 to the minds of men for their speri ••• 〈◊〉 ••• mination. In which he doth these things,

[1.] HE • pe • s the eyes of the •• U •••• ings, which were before derided, and 〈◊〉 them is e ••••• ain these pre •••• make. 〈◊〉 natural man cannot discern spiritual 〈◊〉 1 Cor. 2.14. We not only want light, 〈…〉 too. And though a natural man may understand the Gr ••• tical and L ••••• 〈…〉 Gospel Towers, yet they are fool • th 〈◊〉 to him, and he cannot see into the 〈◊〉 them, but He unscales our understand and causeth the scales to fall off free 〈◊〉 . This belongs to his Office, Lak. 4.1 • . 〈◊〉 he prepares out minds to give 〈…〉 and receive the glorious things of the 〈◊〉 with profit. Act. 16.14 And 〈…〉 named Lydis, a seller of purple, of the 〈◊〉 T • yatire, which ••• shipped God heart as: 〈◊〉 heart the Lord opened, that she 〈…〉 the things which were spoken of Paul. This 〈◊〉 called opening the eyes, boring the 〈◊〉 renewing his image on us in knowledge.

[2.] NOW • t •• ns the Scriptures to them, • nd gives t • em the true sense and meaning of 〈◊〉 •• rd of God. He imprints these truths 〈◊〉 then understandings, causing the glory ••• light thereof to beam in and sh ••• upon •• em, so that they are truly illuminated, and made to see the great things of himself, and his word, Luk. 1.79. To give light to them that 〈◊〉 in darkness, and in the sh ••• of death, to 〈◊〉 cur feet in the way of 〈◊〉 . So that he which his were to dwell in them as C •• 3.16. Thus we find that he did by his disciples, Luk. 24.45. Then opened he their understanding, •• s they might understand the Scriptures. And this is that which David prays to him for, Psal. 19.18. Open thou mine eyes, that I may 〈◊〉 •••• rous things 〈◊〉 of thy 〈◊〉 .

[3.] HEREUTON he makes them r • d s • er • n 〈◊〉 Truth in its native • rien • y & excellency. He ••• th the glory & majesty of these things who acted upon the understanding 2 Cor. 4. 〈◊〉 . to God who •••• nded the •• g •• to plane 〈◊〉 of •••• ss, hath joined 〈…〉 be ••• ts, it give the 〈◊〉 of the knowledge of the glory • f God, in the 〈◊〉 of Jesus Christ. He caus • th the divine joy of the truth to appear to us; and now 〈…〉 know it after such a manner as we 〈◊〉 before, which was merely H • s •••• lie, but 〈…〉 God in it; a divine beauty sending its 〈◊〉 from it. We in it see the divine Per •••• ions; Sin now appears very sinful, and 〈◊〉 Satisfaction of Christ infinitely precious, and the way of Salvation by faith in him, 〈7 letters〉 lly glorious, and the terms of the 〈◊〉 excellent; so that we can heartily 〈◊〉 to the truth of that assertion, 1 Tim. 1. 〈◊〉 . This is a saith •• l saying, and worthy of 〈◊〉 , that Christ Jesus came into the 〈◊〉 is save sinners, of whom I am chief.

[4.] He thus brings the Understanding to a 〈◊〉 or infallibility of assurance of the truth 〈…〉 Truths, so revealed. He causeth us to 〈◊〉 that it is he himself that speaks to 〈◊〉 these sayings are His, who is the great 〈◊〉 of the Church. So he did by the 〈◊〉 of Sanar •• . Joh. 4. They hear the voice 〈◊〉 Son of God in these things, and discern 〈…〉 a stranger. Joh 10.5.27. And a stran •••• • ill they not follow, but will flee from him: 〈◊〉 they know not the voice of strangers. My 〈◊〉 hear my voice, and I know them, end they 〈◊〉 me. And now, those mysterious truths, 〈◊〉 concern God, and Christ, and man's •••• tion by him, that are too great for our understandings to comprehend, are yet fully 〈◊〉 unto as being attested by him. We 〈◊〉 receive his Testimony, and make no more 〈◊〉 of it. It is true, we know but in part, 〈◊〉 many things are in the dark; hence 〈◊〉 differences and disputes among the 〈◊〉 but Christ satisfies his people in what •••• ssary to Salvation. So that they have ••• dly an opinion of the probability of 〈◊〉 truths, but the practical understanding con •••• them to be infallibly the word of Christ. ••• imony of him who was sent from the ••• er, which is the influence of saith on the understanding, 〈◊〉 when the lodgment being savingly •••• rmed, 〈◊〉 • es, and embraceth the truth of these propositions, and sets its Seal to the truth of there. Divine truth acts not upon uncertainty, but is built upon the foundation and knows indubitably that these are the true sayings of God. I 〈…〉 .

II. WE 〈…〉 of the Tr •••• 〈…〉 of 〈◊〉 . Which 〈…〉 to these Co •••• sions.

1. THE ex •• tings of God is ••••• ry to 〈…〉 . Ca • st declares it to • e Hi • eternal. J •• . 1 • .2. Man was made to serve God, but without 〈…〉 these is no serving of him. Man cannot w • thout this make God 〈◊〉 last end. Man was made for communion with God, without which he cannot be happy: but without acqu •• tance there can be to sell 〈◊〉 . God is the 〈◊〉 of our faith, and these only who knew him, can place their reliance upon him 〈◊〉 believing on him, Psal. 〈◊〉 . 10. And they th •• know thy arms w • ll 〈◊〉 their tract 〈◊〉 thee.

2. FALLEN man us 〈…〉 the knowledge of Gal. Man's apostasy •• ath left darkness upon his understanding. This is part of the description of a natural state. Eph. 2.15. Having the understanding darkened. It is a •• d per •••• ofts by which the Henathen are described, they that know 〈◊〉 God, Psal 〈◊〉 . 6. 〈…〉 thy wr •• th upon the heanthen that 〈…〉 known thee. The Apostle setting forth the ruined estate of fallen man is all his sacalties gives that as one piece of it, in Rove. 3.17. And the may of • ence have they 〈◊〉 known. This is the ex • rbita •• y that is on the understanding, that it is become a stranger to God and Goth ne • there know him, not the way how to come by the 〈◊〉 of him.

3. WITHOUT the 〈◊〉 of man's understanding there is 〈◊〉 re ••••• sing him is God. Man, being a reasonable creature, must be treated in a rational way. Now fin hath turned him away from God to the creature, on which be leans his trust, and from which he expects his happiness; and as long as he calls evil good, he will do so. There are many things of which a sinner must be persuaded, or else he will never hearken to the treaty of Reconciliation, whiles his ignorant and depraved mind leads him aside. There are these things in particular, which he believes not no • resents in himself, which must be effectually imprinted on his understanding, or he will despise all the offers of a treaty made to him, viz.

(1.) THAT there is a distance between God and him. That God and he are enemies. For till then he will see no need of being re • onciled to him. Men naturally are secure, and cry peace to themselves, not believing that there is any breach between God and them, and while they are so persuaded, the Articles of the new Covenant are strange and ridiculous things to them.

(2.) THAT the way he 〈◊〉 in is highly proveking to God. That he •••• teatly displeased with sinful c • arse the Sinner is following. Natural men think that God is such 〈◊〉 one as they, approves of, and takes content in their ways: and especially if they Fye at ease, and are under the connivance of God's patience, which bolds back the hand of re • gence from falling upon them. Psal. • 0.21. These things h • ct th •• 〈◊〉 , and I kept 〈◊〉 : them throught that I was •• g • there s •• 〈◊〉 as th • s •• .

(3.) THAT • er 〈…〉 daily gres in danger of eternal r ••• e. Alas, the sinner thinks all is safe and secure; he dreams of 〈◊〉 peril that he lien exposed to; tomorrow shall be as this day, and m •• e abundant. He knows of no evil day that is coming upon him, and as •• ng as he is thus fearless of the wrath of God, he will be upon it regardless of making his peace with him.

(4.) THAT there is nothing in this world that will 〈◊〉 secure 〈◊〉 from wr • th, or pr • care 〈◊〉 b •• ness. The natural man hath fortified himself in his Covenant with hell and death, and pr • miseth himself safety therein. Isa. 22.15. He makes his werldly intereal his strong city, and calls himself happy in the enjoyment of it, which makes him to despose God, and nothing care for his •• arcar. Job 21.13, 14. They sp ••• their • ays in 〈…〉 in a me •••• get 〈…〉 the grove. Therefore they joy 〈◊〉 God, 〈◊〉 from as: for we desire 〈◊〉 the know edge thy ways.

(5) THAT be it a 〈…〉 by his r ••• end •••• is 〈…〉 • ens •• s is God. Fallen man hath a legal spirit provelling in him, which makes him to place much confidence in his own righteousness; where •••• , when convinced of God's displeasure at him for sin, he hopes, by prayers, and tears, and good weeks, to get into God's savor again, and so • e deceires himself, and must be persuaded of his own utter impotency, before he will go out of himself to Christ.

(6.) THAT God i • re ••••• labit only in & by Jesus Christ. That he is our place, and thro' him alone can we obtain favor with God by the ve • tue of his active, and • a •• ive obedience; that there is Salvation in no other. A •• . 4.12. Till in all those things he be informed, and made to apprehend, and believe the truth of them, he will never hearken to the Covenant. Sinners that are at ease, despise the Gospel, and till they are thus enlightened, they will be so.

4. THAT •• e but Christ the great Proph ••• is sure 〈◊〉 ass • rd this Lia •••• te. There is no T ••• her but he, who can effectually inform, convince, and open the understanding, so as to cause it to receive the abiding impressions of these truths. And the reason is, because not only men have not the knowledge of these truths is their natural understandings, and must therefore have them shewn to them, as a man, who though he knows not, yet hath a principle in his understanding to learn a Trade, and needs only to be instructed in and shown the r • les of it; but because the natural man needs not only to have the object presented, but the subject to be re •• ed: he is blind, yea he is born so, and his eyes m • st be opened, and his fight restored; which requires a miraculous power to the doing of it; and none can do this for him, but he that hath a divine power. It is thefore a w • rk belonging to Christ, by • en • te •• his Unction. Luke. 18. The spirit of the L ••• is upon me because be hath •••• ted 〈◊〉 to p •• ch • ieg • pel to the poer, he • ath send me to be •• 〈◊〉 •••• en hearted, to preach deliverance to the •• tives, and rec •• ering of sight to the • h •• .

5. FURTHER MORE, the terms of the Co • nant of Pe • ce need to be • pened, and the way of C • veca •• - •• eping na •••• stead to him. He 〈◊〉 teaching from the first moment of his O •• version, till he hath gone through his c ••• se, and none but Christ can do it. All the •• ward teaching in the world will 〈◊〉 nothing, without the inward teaching of the Spirit accompa • ying it. It is God himself who most show us his Covenant. Psal 25.11. The se • res of the Lord to with them th •• for him: • nd be will 〈◊〉 them 〈◊〉 ••• ement. And this he doth by Jesu-Christ the great Pr • ph •• . And had not he come upon this great we •• we had all, l • ke lost sheep g ••• e astray, 〈◊〉 never been brought into the way of pea •• but had finally wandered in paths of 〈◊〉 struct ••• .

III. NOW 〈◊〉 at takes view of the exer ••• cy of Christis Prephe ••• Office. He is the 〈◊〉 teacher: He exceeds all the Prophet th • ever were in the Church. He is at in ••• rabble Prophet. And this will be evide ••• is these respects,

1. HE had a transcendently •• rt ph •••• 〈◊〉 of the Spir •• of Proph • s • ap ••• 〈◊〉 any ••• er, y •• th • t 〈◊〉 • there. The Spirit 〈◊〉 which he was an • inted, was a Spirit of 〈◊〉 p •• sy, as appears by the fruit of it m •••• ed, Ises. • 1 begin. And he received the S •• rit without measure, Joh. 3.34. Whereas 〈◊〉 other, whether extra • rdinaty Prophets, 〈◊〉 ordinary Ministers receive it in measure. The had but some of the Oil that ra ••• 〈◊〉 out A •• re • head, to the skirts of his •• ments. There are various Prophetical Go •• , and these he scattered among others 〈◊〉 1 • 4, &c but they all met eminently i • him.

2. HE is the bead of all the Prophets, & 〈◊〉 all derive their Co •• s ••• from him. He 〈◊〉 authority in himself, but they are author 〈◊〉 by him. He sends them forth on their •• rand, and gives them their Charge. He 〈◊〉 them go into all the world, and tells th •• their work, Mat. 28.18, 19. And these 〈◊〉 go without his authority are Usurpers, and must answer for it. They are on this acc ••• called •• s ge ••• 〈◊〉 his Church, Eph. 4.9, 〈◊〉 And they must give an account to Him 〈◊〉 they have managed their work.

3. ALL other derive not only a • ch •••• , 〈◊〉 ability the from here. He is the head of 〈◊〉 spiritual influences to his Church. They 〈◊〉 the streams of Grace which derive from the fullness that is fountained in him, that they do receive. Joh. 1.16. And of his fullness have all we received, and grace for grace. 〈◊〉 that, without him they can do nothing; they can no further discharge their function right then he assists them in the performance of it.

4. OTHERS can only speak to the ear, but i • • s • is p •• r • gative that he can speak to the heart. They can hold the candle to us, but none but he can open our eyes, and make us to discern the light of it. They may speak the mysteries of the kingdom to us, but he alone c • n make way for them to enter into out Souls. It is therefore his work, and there is none but he by his Spirit, that can open the eyes of the blind, and anoint them with eye salve, and so cause them to see; and he can do it to effect. So that where he comes with ••• cacy, the veil upon men's minds is taken of, and they are made to discern the great things of the Kingdom; and they that are ••• ght of him are taught to purpose.

5. HENCE the whole efficacy of doctrine and prophecy depends upon him. If he comes with p ••• er, in and with the Word and Ordinance, the kingdom of darkness is removed and the light of the saving knowledge of God •• i • e • ato the minds of men: but it he with •••• s and •••• es not, others may spend their 〈◊〉 , b ••• and waste their candle, to give I •••• 〈◊〉 a company of blind creatures, who 〈◊〉 remain in the shades of death; and they •• y p • each themselves into their graves, and 〈◊〉 one blood eye be opened all the while. B •• •• er, he comes 〈…〉 he comes in ••• ibly; and though' men 〈◊〉 before in the 〈◊〉 of death, they shall see a marvelous • ight.

6. OTHER Prophets die: but he is an abiding Fr ••• . Let them be never so eminent, and 〈◊〉 to the Church of God in their generative, yet they have but their generation to •• ve, and then their work is at an end and they must be gone. It is the demand in Zech. 1.5. T ••• fathers where are they? and the prop ••• , do they live forever? And the Apostle 〈◊〉 gives that hint to them, 2 Pet. 1.13, 14. In, I th • nk it meet, as long as I am in this 〈◊〉 • ir you up, by putting you in remem ••• 〈◊〉 that thereby I must put off this 〈…〉 , as • ur Lord Jesus Christ hath 〈…〉 . Whereas this great Prop • et of 〈◊〉 Church, continues to the worlds end in the • x ••• ation of this function. Hence that p •••• se, Mat. 20. • 0. And • o, I am with you all •• y 〈◊〉 unto the end of the world. Amen. T ••• e was indeed a ministry, which the man C ••• was ••••• ed in, in the days of his 〈◊〉 , when he ceased to pursue in his Per ••• after h • s A •••• sion, and committed it to 〈◊〉 Gospel Ministry in succession, who are •• s rep •• sentatives in this work; but yet he co •• io ••• , in his exalted state, to influence 〈◊〉 •• rd and & 〈◊〉 • d •• ance • ••• th his Spirit; whom therefore he hath sent to lead us into all truth, 〈◊〉 16.13. And this influence shall never cease, so long as he hath a Church; on the face of the earth. So that we may at all times go to him with our Supplication, and ask of him his teaching, and obtain it, in as much as i • is his Office.

7. HE is a wonderfully patient and compassionate Prophet. We find of others, that they had their passions; and the untractableness of those whom they were sent unto, wearied them, and they could not bear the affronts that were offered them in their work. El • jah is tired, and begs that he may be dismissed, and his li • e ended. Jeremia • resolves that he will speak no more to an unteachable people. But JESUS CHRIST knows our dullness, our stupidity, and is both able and willing to bear with it. Look but upon his discourses with Nicodemus (Joh. 3 begin. ) and se • if it be not so. Others are ready to upbraid us, if they cannot beat it into us; but we are told this is one piece of his character, Heb. 5.2. Who can have compassion on the ignorant, and on them that are out of the te •• y. He is willing to take pains with us, wait upon us, and follow us with line upon line, and precept upon precept; to teach us a little at one time, and a little at another, according to our bearing. He is willing to speak to us in our own language, and accommodate his doctrine to our capaci • ies, and not to upbraid us. That is the encouragement to go to him, Jam. 1.5. If any man lack wisdom, let him ask of God, that giveth to all men liberally and upora • death not, and it shall be given him.

USE. I. if E may from the consideration of this Office of Christ gather, what horrible blindness hath poss • ssed the minds of the children of men, when we see that they stand in need of such a Prophet to en •••• ten them. If man had been only out of the way, some other guide might have served his turn, to have directed him into it again: some Angel, or some eminent Saint might have do • e for this. But in as much as none but Christ can serve for this, it declares that sin had made an horrible havoc upon the understanding of man. If man were only under some mistakes, the word; which is a light would be sufficient to rectify and lead him, and moral means might avail to bring him into, and keep him in the way of peace. But now this tells us that there it a • oss of the image of God on the understanding: that there is not only external darkness before him, but internal blindness in him. This also tells us how wonderful was the kindness of God to poor fallen man, that he was pleased to provide for him such a Savior; One that was fitted & furnished to do for him according to our wants; O • e, who being God as well as man, can a-new create the image of God in him, and restore to him the saving principles of true knowledge. One who hath knows God himself and is able to make us know him too. And God hath put it into his commission, and made it part of his Office work, to • e Israel's Teacher. This then calls for our thankful acknowledgment.

USE. II. LET this then be t •••• ite us all, both Y • ung and Old to come to Chri • t for his Tea •• ing. Is He the great Prophet of his Church? Would we then he acquainted with the things of our peace? Let us all address ourselves to, and wait upon him for his instruction. Why should any of us live without saving acquaintance with God, who are told of such a Prophet? Bewa • e then of despising him, it will be at your peril. Act 2.23. And it s • ell come to pass, that every soul which will not bear that Prophet, sh • ll be destroyed from among the people. It is true, there are means to be used by us. We must run to and • ro, if we would get and increase knowledge. We must wait at the posts of wi • doms • oor, it we would find life to our Souls, Prov. 8.35. If we would know, we must follow on to know the Lord, Hos. 6.3. Children must attend on •••• c • h • sing, and set themselves to mind it; Grown persons must frequent the Ordinances, & make it their business to acquaint themselves with the truths of the word of God. But this is not enough; you must pray also to Christ for his ill minating Spirit, and importunately ask him, for it. Be then deeply sensible of your native ignorance, and want of teaching. The first step to divine wisdom is a feeling our own folly. Think how you were born. J • b 11.12. For vain man would be wise, though man be b • rn like a wild esses cols. You came into the world wholly estranged from the knowledge of the way of Salvation. The light of nature is meet darkness to this. You are not only ignorant, but blind too: and all the doctrinal teaching in the world will not do, except you have eyes given you to see, which none can bestow on you but He. To know God and Christ so as is eternal life, is beyond man's teaching, and requires this Prophet to bestow it. Think what are the things which he will acquaint you with; it is the counsel of God for your Salvation; it is the way in which you, who are the children of wrath by nature, and going blindfold to eternal destruction, may be directed how to be saved, and obtain everlasting life; how you may escape wrath and hell, and enj • y God in Hearer 〈…〉 Think •• on able he is to teach you. T • a • g you are very indocile and hard to learn 〈◊〉 thing that is good, He can core 〈…〉 f • lly, enlighten your darkness and fine 〈◊〉 to your Souls with his ma • r •• ll ••• 〈…〉 that all that see you shall 〈◊〉 that you 〈◊〉 been with Jesus. Think • o •• willing He 〈◊〉 to be your Prophet; He 〈◊〉 you to c ••• and learn of him. You Children, wh •• 〈◊〉 melting call doth be g • ve to you. P ••••• Come ye children, b •••••• 〈…〉 and you the sear of the Lord. And when a pro •••• hath he made concerning the Children of 〈◊〉 people 〈◊〉 Isai. 54.12. And 〈…〉 be taught of the Lord and great for the 〈…〉 of thy children. Yea how 〈◊〉 doth 〈◊〉 invite all of us to hearke • to him? Pra •• begin. Yea, how d • th • e expo ••• lave 〈◊〉 ignorant sinners for their neglect & 〈◊〉 of his invitation? Pro • . 1. 〈◊〉 . 〈…〉 simple • nes, will 〈…〉 and the sinners delight in 〈…〉 , and 〈…〉 knowledge? And what an 〈…〉 that to come to him 〈…〉 A •• think how • excasable you w • ll be, if you should at last die with 〈◊〉 k •••• e • ge, 〈◊〉 whom this Prophet h •••• 〈…〉 and so •• gency offered his hell • ? He himself 〈◊〉 told us where the stress will he upon 〈◊〉 in the day of Judgment, Job. 3.1 • . And that is the condemnation, that •• ght is •• me 〈…〉 wor • d, and men lived • arkness rather t •• n 〈◊〉 because their deeds are even. Come away 〈◊〉 everyone to his School. Children, be 〈◊〉 of saying you are t •• young for this. You a •• old enough to he damned, if you now 〈◊〉 pif • Christ and his teaching. You that 〈◊〉 is Tears, and yet strangers to the knowledge of Christ, say not you are 〈…〉 to 〈…〉 but as you love your Souls, be speedy and earnest, seeking to him to enlighten y ••• eyes, before the sleep of death. Engage 〈◊〉 to be your Teacher, by entertaining Him 〈◊〉 your great Prophet; and he will guide your sect into the paths of life.

SERMON XC.

THE Doctrine of Christ's Priested is of great necessity to be well understand by us, in as much as in it was •• id the foundation of our Reconciliation to God; the Price of our Redemption was paid to 〈◊〉 Justice; and way was made for our discharge from the guilt and punishment which S •• had exposed us to. We may then b ••• 〈◊〉 under the former, consider the Nature, Necessity, and • minency of this Office of Ch ••••

1. TOUCHING the Nature of this Office, 〈◊〉 may gather it out of the Description here given of the way in which he executes it. We have before observed, that the business of Ch •• s •• 〈◊〉 Office is to yeat with God on the 〈◊〉 of Sinners, in order to the beinging 〈◊〉 a Reconciliation between them. And 〈◊〉 . He by it •• de way for the exe •••• this other two Offices. And this was typ •• ed 〈◊〉 the Levitical Pra •••• of old, and more •••• lie by the High Priest. These Pre • sts 〈◊〉 were, 〈◊〉 abund •••• , and not as Priests, 〈◊〉 as C • vil R •• ers, or Jed • ges appointed to 〈◊〉 Causes, and give Judgmen • to the pro •• e; they were also to 〈◊〉 then, Mal. •• . but that was as they were ordinary Prophets ••• sh so that is those Priests, especially the light Priest, there was a shadow of all the 〈◊〉 Offices of Christ. But the Priestly Office is its proper function, had to do with •• d for Reconciliation and in that it • ip •• od his Office of Christ. We hay therefore ••• d 〈◊〉 of Illustration from thence. We have 〈◊〉 us a • woe • old business about which this Office of Christ is concerned; the 〈◊〉 where •••• accompl • shed in his state of Him lia ••• , and pursues the other in his Exalted 〈…〉 S ••• sa ••• n, and Inter •••• n: 〈◊〉 of which be makes and maintains the Re ••• 〈◊〉 with respect unto God. There were 〈◊〉 •• ribetes in God, which Christ had to 〈◊〉 with as 〈◊〉 Priest, for the ato • ing of 〈◊〉 to us, viz. his Justice and his Mercy; 〈◊〉 former of these he applied himself to 〈…〉 Satisfaction, the latter he ad • resseth 〈…〉 ; and in both he completes 〈◊〉 function. We may take a brier account of them saverally.

2. THE S ••• sfation of Christ is the first part of this Pr ••••• ed, and by it he made way 〈◊〉 has 〈◊〉 . Justice must first be appeased, b • f ••• mercy can be obta •• ed for the sinnet: for there most be co clashing between these two A •• ibates. Psal. • 5.10. And this can be done is no other way, but by answering all its de •• nds. For this therefore we observed, that Christ undertook in the Covenant of •• demption: and here he parsees it to 〈◊〉 . Which, how he accomplished, may be observed from the account of it, that is have obsered us. Observe then,

(1.) THAT the design is end of Christ's Sa • i •••• is to reconcile us to God, or rather, as reconcile God to us. For it is certain, that is it Christ hath not to do with us immedi •• lie, but with God. Or we may say, that there are two things in our being reconciled 〈…〉 , viz. if here he is person ••• is to be at pure with us, and we are w •• n to be at peace and 〈◊〉 . The former of these only, belongs as his Priesthood, the latter is done by his other two Offices. This necessarily supposeth that there is a breach between God and man; that God • ath a controversy with the creature, and is become his enemy; which must 〈◊〉 be on the account of sin for God and 〈◊〉 , were once friends; and if they were 〈◊〉 fallen out, there would need no Reconciler. And if man had not sinned, God would 〈◊〉 have picked a quarrel with him. The •••• s Office ever supposed man's sin, and the wrath of God, righteously kindled against him for it; open which the Priest was to put in be • ween God and Sinners, to prevent, of give a stop to the execution of that wrath, by appeasing God's arger. H •• • 1. but every high Priest is here from 〈◊〉 is 〈◊〉 for men in things per •• cting to 〈◊〉 , the is may after bo • h •••• s & surfies 〈…〉 . He was to make an anocement for the turning away of divine displeasure, and obtaini • g ••• vour. On this account, the offerings they present 〈◊〉 , were sad to 〈…〉 for them a Chro • . •• .21 〈◊〉 this • s appl • ed to Christ. Heb. 2.1 • Therefore 〈…〉 it be •••• him to be made 〈…〉 , that he •• ght be a 〈◊〉 and; 〈◊〉 high Priest, in things 〈◊〉 is God, is made 〈◊〉 for the 〈◊〉 of the people.

(2.) THE Satis • tion by which Christ made this Reconciliation, was gives to the Justice of God. And that we may rightly take up this matter are must observe, that it is the Re •• i •• Justice of God, which is here concerned: which bears a proper respect to that Role of proceeding, between God and Man, is his special Government, which was esabl • shed in the first Covenant. In which Covenant, God give Man a Law, according to which he was to order himself; and added Sancti • es to it, by promising Life to Man upon his perfect Obedience, and threatening h • m with Death on his Dis • bedience, assering him that he must stand 〈◊〉 fall is these Terms: as •• th bear already made •••• nt, order, the Doctrine of God's special Government, and of the Covenant of W ••• s. Now this was the Justice which Christ applied himself 〈◊〉 , and made it his 〈◊〉 to satisfy it, as a Priest. And this is well to be observed, He did it not as a private Perso • , • or himself, but as he was our Priest; and h • s Priesthood belongs to h • s med •• rership, in which His business with God is not on his own account, but for his People. Hence the satisfaction which he gives to Divi. Justice, must be such as answers the condition of these for whom it is given; and that is such who by sin have forfeited the promised blessing, and incuried the threatened curse, Hence, not only was he made under the Law because we were so, God. • 4. but was also made sin for us, because we were become S • aners, 2 Cor 5.21. He was for this reason necessitated to answer the Covenant in both parts of it, or comply with each function. Which will be ma •• test in the sequel.

3. THE •• y in which he made this satisfaction, was by this offering himself up a Sacrifice. And in all this he acted as a Pr •• d and fully answered the Types of him. For the clearing of this, two things may be 〈◊〉 into. 1. What Christ did for the •• ting • f this Satisfaction? 2. The complete Satisfaction that was given to the Justice of God • ere •• ?

Q. 1. WHAT Christ did for the ••• king of this Satisfaction?

A. THERE is a two sold Obedience ascribed to Christ in the Scripture, viz. active and passive, and both of these refer to the work of Redemption, for they were done by him as he was under the Law, all of which was to redeem us. Now, though our Catechism mentions only his passive Obedience, yet we are to suppose that it includes his active. Whatever Christ did as our Redeemer, he did it by virtue of one of his three Offices; now that his active Obedience was for us, as well as his passive, is certain. He did not do for himself, and suffer forus; for he took our nature on him on our account, and he tells us, that it becomes him in it to fulfil all Righteousness, Mat. 3.15. And we are told that he is the end of the Law for it, Rom. 10.4. And we are assured that he hath purchased the Inheritance for us, Eph. 1.14. And it must be done by complying with the terms on which it was to be had, and that was by perfect Obedience, which he therefore performed, as he purchased us for that by his sufferings. This then must be referred to one of his Three Mediatorial Offices; but it cannot belong either to his Prophetical or Kingly: because in it he treats not with us, but with God, in which his Priestly only is concerned: and the Justice which he had to do with in it, is either rewarding or revenging. Now rewarding Justice refers to the bestowing of life and happiness upon man, on account of his perfect active obedience, unto which this reward was accordingly promised. Christ then as a Priest conformed himself to the rule. Hence we have him declaring, Psal. 40.8. Heb. 10.7. Then said I, Lo, I come (in the volume of the book it is written of me) to do thy will, O God. And for this reason his holiness and being without sin is so remarked, 2 Cor. 5.21.1 Pet. 2.22. Who did no sin, neither was guile found in his mouth. Heb. 7.26. For such an high Priest became us, who is holy, harmless, undefiled, separate from sinners. Not was this merely to fit him to suffer, and answer the Type, which required the Sacrifices to be without blemish, but to signify, that by doing as well as suffering, he wroit out a righteousness for us, which might answer the justice of the law on our account, and stand for us, upon God's gracious imputing of it to us. However the greatly celebrated business of this Satisfaction is set forth in Christ's possive Obedience, wherein he made himself a Sacrifice for Sin. Of which we have this account in the Answer,

1. THAT Jesus Christ was the Priest offering. The Ceremonial law required an order of Priesthood for the offering of Sacrifices. They were not accepted at every man's hand. No other man might come near to the holy Place left he die. So that the acceptance of the oblation depended on the person that offered it. He must 〈◊〉 deputed Priest, Now a Priest is a sacred Person separated from the common people, and consecrated to God, to minister before him in holy things. All of this description is set forth, in Heb. 5. begin. And this tipified Christ, as one appointed by his Father, and ordained to his work by him, signifying that it was impossible that satisfaction could 〈◊〉 made, and Salvation be procured for us by any other but him, according to Acts 4.1 • . Now Christ was a Priest according to 〈◊〉 natures, this Office respected him as Godman. Heb. 5.5, 6, 7. Not only his divine, 〈◊〉 his human Will also was active in this a ••• God called him to this, and sanctified 〈◊〉 to it; for he was called even as Aaron, H •• 5.4, 5. And no man taketh this honor 〈◊〉 himself, but he that is called of God, as 〈◊〉 Aaron. So also Christ glorified not himself, 〈◊〉 made an high Priest: but he that said unto 〈◊〉 Thou ort my Son, today have I begotten 〈◊〉 . And therefore our high Priest is set forth he is man as well as God. Heb. 4.15. F •••• have not an high Priest which cannot be to ••• with the feeling of our inf • mities, but was 〈◊〉 points tempted like as we are, yet without 〈◊〉 . God himself separated and consecrated 〈◊〉 Psal. 110.4. The 〈◊〉 hath sworn, and 〈◊〉 not repent, th •• 〈◊〉 Priest forever after 〈◊〉 order of Melch •••••• .

2. THAT Jes •• ••• is;t also, was the Seo •• offered. What 〈◊〉 •• est without a Sacri ••• This is his busi • eis Heb. 5.1. For, being •• expiate the wrath of God for sin, which 〈◊〉 Levitical Priests did Ceremonially; and that by making satisfaction to justice: he and have something to give in exchange for the life of the sinner, which was forfeited, and whose blood was a due debt to divine revenge. When therefore, upon the days atonement, he went into the most holy, 〈◊〉 must not go without blood, Heb. 9.7. So 〈◊〉 the Son of God his Sacrifice, with which 〈◊〉 made an exchange for sinners, and an ••• meant for them. The legal Sacrifices went two sorts, Expiatory, for the appe •• ing of God's wrath, and taking away of the 〈◊〉 of sin, and so upon the offering them 〈◊〉 promised to forgive them, Lev. 4.20. And 〈◊〉 charistical, or testimonies of thankfulness 〈◊〉 God for his great favor to his people, which also they must not offer immediately, but 〈◊〉 Priest must do it for them. The former of these had respect to Christ's Satisfaction, the latter to his Intercession.

NOW this Sacrifice was no other 〈◊〉 Christ according to his human nature. It is true, the Person or Christ is here confid ••• but it is according to this nature, 〈…〉 properly of his Person, by virtue of the hypostatical union, into which he assumed it. For, though the divine nature gave value in his Sacrifice, and his Sufferings were therefore sufficient to answer the law for all his People, because they were the Suffering of Him 〈◊〉 was the Son of God; yea the divine 〈◊〉 could not of itself suffer or he sac •••• being incapable of suffering. The Scri ••• entitles his human nature to the con ••• tion of a Sacrifice. Hence called his Body, 〈◊〉 1.22. His Blood, ver. 20. His Soul, Isai. 59. 〈◊〉 And indeed he was fitted with an human 〈◊〉 this end. Heb. 10.5. A body hast thou pre •• red me. And it was his whole human nature consisting of Body & Soul, which made 〈◊〉 offering. And how it was offered, will ••• e to be particularly considered, under 〈◊〉 Humiliation.

3. THAT Christ also was the Altar on which offered himself. The law provided direct •• , that there should be an Altar prepared, 〈◊〉 the Sacrifice was to be offered upon it; ••• d such was the usefulness of it, that the ••• ing was to be sanctified by it, Mat. 23.19. ••• od appointed an Altar to be built, and commanded that all Oblations should be brought 〈◊〉 it; and he rejected all Sacrifices elsewhere offered, unless by special direction, he 〈◊〉 them on extraordinary occasions to erect 〈◊〉 Altar alsewhere. And Christ is properly he Altar, according to his divine nature. 〈◊〉 was that which put the dignity & worth upon his Oblation. It was his divine nature • hat sanctified his human to the work of redemption, Joh. 17.19. And for them sakes s •• ctisie myself, that they also might be sanctified through the truth. The value of his blood 〈◊〉 from hence, because it was the blood of God. Act. 20.23.

4. THAT Christ's sufferings and death, were designedly expiratory. He did not suffer, only 〈◊〉 set us an example, though we have an excellent pattern of passive Obedience in it; 〈◊〉 was he only a metaphorical Sacrifice, to 〈◊〉 the rage of Men & Devils; but he was the a ••• type of the Sacrifices Levitical, which were to pacify God to Sinners; which they could not do in themselves, but as they were shadows of, and helps to Faith to believe in him, who was the substance. For this reason, he is said to give himself a Ransom for us, in 1 Tim. 2.6. And what is a ransom, but a full price paid for the redemption of that for which it is paid? As therefore the Priest was to lay the Sins of the People on the head of the Sacrifice, so did God lay our Sins upon him, Isai. 53.6. And on this account he is • aid to be made sin for us, 2. Cor. 5.21. In allusion to the fin-offering, which was wont to be called in the abstract. He is for this said to die for our sins, 1 Cor. 15.3. and to give himself for our sins, Gal. 3.4. and to bear our sins, Heb. 9.28. which, and many other expressions, must needs intend that he aimed at the satisfying the justice of the law hereby, on the account of those whom • e suffered for; and to deny this, is highly to derogate from the honor of Christ's sufferings.

5. THAT Christ once, and but once, offered himself on this account. This article hath Emphasis in the answer, and hath a particular remark put upon it more than once in the 〈◊〉 Testament, Heb. 7.27. For Christ also •••• ce suffered for sins, 1 Pet. 3.18. The ry ••• Sacrifices, of old, being commemorative 〈◊〉 promise, and to refresh their Faith in ••• tation of the antetype, who was the ••• ace, whereof these were but shadows, were on that account often repeated; wherein also their imperfection was intimated, as will after be observed. But Christ who was the Sacrifice to which they all pointed, in fullness of time once offered himself, & thereby expiated sin and perfected all that was requisite on that account, according to, Heb. 10.14. For by one offering he hath perfected forever them that are sanctified. And now there needs no more Sacrifice. Which leads us to the next things.

2. THE complete Satisfaction that was given to the Justice of God hereby. For we must make this an article of our Faith, else we can receive no true consolation from the Priesthood of Christ. And there are four conclusions on which the fullness of this is built.

• (1). THERE was room lest, notwithstanding the severity of the Covenant of works, for the intervention of a Surety. It is true, that Covenant had no such express reserve, nor can there be a Surety in it, but it did not exclude the bringing in of a better Covenant. It is said that the Soul that sins shall die, but it did not say that God would not, or might not take another to die for him in exchange. Nay, in that Covenant, man was treated with in one common head, or representative, in whom he was to stand or fall; which is answered by a parallel in the new Covenant, in Christ the second Adam, who also was set to represent God's elect. Hence they are compared by antithesis. 1 Cor. 15.22. For as in Adam all die, even so in Christ shall all be made alive. To punish sin according to the threatening, is an act of Justice, to punish it in another that is put in his room is an act of Sovereignty, and is not repugnant to Justice; and that it was so here, the Scripture assures us; hence he is called a Surety, Heb. 7.22. and said to bear our iniquities, and to make his soul an offering for sin, Isai. 53.10. Which leads to,
• (2.) THAT the Son of God did become Surety for his elect, and his Father accepted as so. Suretyship in a criminal case, is not a thing that the law requires acceptance of, but it belongs entirely to Prerogative. So that it is not enough to the constitution of such an one, that a Person offers himself to be exchanged, but the Judge must consent to, and receive the offer; upon which the party stands related. Thus Christ is said, not only to be, but to be made a Surety, Heb. 7.22. And how he was thus made hath been observed under the general consideration of his mediatorship: but it is certain, that his Father did accept him as so in the everlasting Covenant, and it was for this reason, and merely on this account that he came to be under the law, and seized by justice, and brought to suffering, to which he else had not been liable.
• (3.) THAT his active and possive obedience were on the account of this Suretyship, or in pursuit of it. That he did obey in both these respects is certain, yea, he came in our nature to this end that he might obey, and there must be some reason why the eternal Son of God should, in our nature, put himself under the law: it could not be for himself, for being a divine Person he was above law, and owed no personal obedience to it, for could it ever have required actual obedience of been on his personal account: but it must be with respect to some relation he bare, and that must be as he stood in man's place to whom the law was given; much less could he owe passive obedience to it for himself, since having fully complied with the precept, he came under the promise of life, and was not obnoxious to the threatening of death. So that it he die for sin, it must not be his own, but some other which he bare. Hence that, 1 Pet. 2, 24. Who his own self bare c • r sins in his own body on the tree. Gal. 2.20.
• (4.) THAT this bedience of his was safficient to answer the Justice of the Law, for us, and make full satisfaction to it. Christ saith of himself, Mat. 5.17. Think not that I am come to destroy, the law or the propiets: I am not come to destroy, but is sulfil. And he did so. And there is no unrighteousness in discharging the sinner on account of it. As will appear if we consider,

  [1.] The obedience itself. It was no ways detective. In his active obedience, he was without any spot; he never sinned by emission or commission, but sulfilled the law in all its commands. In his passive obedience, he underwent all that was essential to the curse which man was fallen under; even the whole weight of God's wrath which was out against sinners. His one Sacrifice was perfect; how else could it perfect the partakers in it? as Heb. 10.14. Which will be seen when we come particularly to consider it.

  [2.] THE Person obeying. He was both God and Man. Now, being Man, he answered the law. He was our Brother, and the right of redemption belongs to him. He was Man, and so could as a Man answer that law which was made for man; and being God, he thereby put an infinite worth into his obedience. There is an emphasis in calling his blood the blood of God, Acts 20.28. Such a sacrifice could not but be inconceivably precious. Hence that, 1 Pet. 1.18, 19. Forasmuch as ye know that ye were not redeemed with corruptible things, as silver and gold, from your vain conversation received by tradition from your fathers; but with the precious blood of Christ as of a lumb without blemish and without spot.

  [3.] THE reception which this Obedience of his had with the Father. This abundantly proves, that Justice was satisfied with it.

For,

1. His Father gave him a full acquittance as a Surety. The law had him under an arrest, being engaged to pay our debts, but it could not hold him, but gave him a discharge. He was dead and buried, but the Grave had no power over him, because the curse of death which he took on him for us was expiated, He was delivered out of the hands of Justice, raised again from the Grace. And we 〈◊〉 told, it was for car 〈…〉 , Rom. 4.25. Why it was not p •• th •• e &c Acts 2.24. but because he had ••• p t • ted the satisfaction

2. GOD hath a • van ••• 〈…〉 and dignity. And this is not only after he had done and 〈…〉 but as a recompose of it. Phil. 2.7, 8. • . 〈…〉 •• rse • of a reputation, and 〈…〉 s • rn d •• servant, and was made in the ••• eness of 〈◊〉 . And being sound in •• stion as a 〈◊〉 〈…〉 himself, and become 〈…〉 hath, 〈◊〉 death of the • r • ys. Wherefore God also hath ••• lie exalted him, and grave him a name what ab ••• every name. It he had ••• paid all 〈◊〉 debts he had not been discharged, much 〈◊〉 exalted: as we now see him to be by 〈◊〉 of saith. Heb. 1 3. And it was for this. •• k 2.9. But we see Jesus, who was mode •• de 〈◊〉 lower th •• arge • s, for the s ••• ing of 〈◊〉 • r • ened with glory & 〈…〉 by the g •• of God should tasted d •• th for 〈…〉 . he hath received this as a 〈◊〉 ••• ce of his Obedience, which he had 〈◊〉 come, it it had not been satisfactory.

3. HE hath the app ••• sation of Eternal 〈◊〉 committed to him. T •• e Salva ••• of Si ••• depended on his Priesthood if his Sacr •• had not been sufficient, they could not be saved. But now he hath Authority to give Eternal Life, to as 〈◊〉 y • a • he 〈…〉 24, 25. And he hath 〈…〉 Son of man. ver. 2 • . He 〈◊〉 wherefore s • gi • e Sins, Mat. 9 6. Which 〈◊〉 be each, 〈◊〉 he hath satisfied for them.

USE. THIS teacheth as, that our Righteousness or Justification must need, be by 〈◊〉 They that deny the Justification of a S ••• to be by imputation, wholly make •• d the Priestly Office of Christ, in the main, and essential part of it, viz. Satisfaction. 〈◊〉 Justification the man is declared r • st •• 〈◊〉 curia; the law absolves him from guilt and declares him righteous. Now the person must first be tried by the law in order a such a process. Now the law curseth the delinquent, Gal. 3.10. And such will e •• y man be found on his perso all account. So that Inquiry must be further made, where the law hath been answeted for him, and 〈◊〉 reparatation made for his transgression? And if no such he found, he cannot be justi •• . The ground of Christ's Priesthood was a offer up an expiatory Sacrifice, to apeak the justly inc • nsed anger of God against the sinner; because man had offended, and 〈◊〉 not of himself make satisfaction. It is to be observed, that the subject of Justification 〈◊〉 a sinner. Rom. 4 5. But to him that a 〈◊〉 not, but believeth on him that justi • s • h 〈…〉 godly, his faith is counted for righteousness. They have no personal righteousness of own, being fallen short of the glory 〈◊〉 Rom. 3.23. Should they be tried on own account, they could not be justified 143.2. Hence in order to their acquittance must be • ou • d a righteousness equally •• sive with the c • mma • d, and answerable the sentence of the law: and not being •• d in the 〈◊〉 , it must 〈◊〉 in 〈◊〉 • there 〈◊〉 for him. Now G • d 〈◊〉 being willing to 〈◊〉 of this at the ha •• of Christ out edition. introduced his Priestly C ••• . So • t the Satisfaction which • e 〈◊〉 is our •• cation. Isai. 〈◊〉 . 11. He 〈◊〉 see of the •• el s ••• s ••• , and •• all be 〈…〉 by his •••• edge shall my righteous s • r •• act and 〈…〉 ; for he shall • ear 〈◊〉 . 〈◊〉 Cor. 〈◊〉 . For he hath made him to be 〈◊〉 for us, not 〈◊〉 might that we might be made the righteous •• ss of God in him. Not is it p • ssible teat should be o ••• any other way, but by im •••• . Would we then have the comfort this hope, let us be often viewing this • i •• s Satisfaction of our High Priest, and • ch o •• •••• arag • meant from it.

SERMON XCI.

THE 〈…〉 of C • rist is the s • cond part s ••• Pru •• s •• all in which be par ••• es his Satisfacti • n is effect. D •• i • es do usually next of this Subject under the doctri •• • f Christ's Exaltation; it being one mal •••• of the employment, which he is engaged 〈◊〉 at his Fathers right Hand. B • t in as much 〈◊〉 it properly belongs to his Priesthood, • as 〈◊〉 presently be evidenced, it will very •••• dically be considered t • re, where out C •• ec •• sm placeth it. And we may discover something of the nature of this glorious Work, by the following description of it. Christ's •••• cession is that part of his Priestly O •••• , which • e principally executes in his Exeted 〈◊〉 , wherein • e appears before his Father i • the virtue of all has merits, to make them of at the good for his People, which was pro • ised is 〈◊〉 . In which description we may observe something of the general nature of it, and something of the special.

1. IN the general nature of it. There are two things observable,

• (1.) THAT it belongs to his Priestly Office •• d, this it hath in c • mmon with his Satisfaction, which is the other part; 〈◊〉 in the exe •• tion of both whereof, tis completed That there are but Taree Offices belo • ging to his Mediatorship, hath been before made evident. In 〈◊〉 whereof he hath to do with G • d, in the other two with men. Now Christ in his Intercession hath to do immediately with God; and it must be reserved to that Office wherein this is concerned, which is only his Priesthood. The H • gh Pr • est of old, who was •••• inently a type of Christ, did represent both these parts, in the discharge of his function; and more specially on the day of ••• cement. We have an ample description of this, in that law about it, recorded in 〈◊〉 . 2.16. the substance whereof 〈◊〉 to thus much: He was first to •• fer up the hat • ••• e • ing and 〈…〉 o • the brazes Alter, which was without in the Court of the Sanctuary: and that represented Christ's Satisfaction. A • d th •• he was • o go into the most holy Place, which was a representation of Heater; where he was to sprinkle the me •••• tial of that Ha • d upon the mercy. s • at • which signified Christ's Intercession. And this was appropriated to the High Priest; and no other but he might do it. And 〈◊〉 this doth the Apostle allude in that, Heb. 〈◊〉 . 13, 1 • . For when Mises 〈…〉 every precept 〈◊〉 the people •••• thing if 〈…〉 of 〈◊〉 and of gran •••• 〈…〉 and •• ss • ng, and Pri •••••• 〈…〉 • ick end •• t the people. S • ying, T ••• is the 〈◊〉 of the Testament which God hath 〈◊〉 yard 〈◊〉 you.
• (2.) IT is that • ort 〈…〉 which • e 〈◊〉 especially extendes i • 〈◊〉 h ••• ed 〈◊〉 . It hath been before remarked, that he continues in the pursuance of every of his Offices now he is glorified. Not will he couse from any of them till the wh • le mark of me •• ation is completed. Now with respect to his Priestly it is remarkable, that the former part of it, viz. S •• f • ll •• . was wholly accompl • shed in his state of Hum l • a ••• , in that l •• condition of his; whereof we may have the account afterward. The Si ••• ffering was offered up by the high Priest, in his ordinary robes, without the tabernacle. Christ left n •• e of this work to do afterward. When therefore he was just exp • ting upon the Cr ••• he declared. It is s •••• ed, J • h 15. 〈◊〉 . Which was with respect to his exp •••• y S •••• ice. Put his Intercession is ma • e 〈…〉 gl • r • fied state. The high Pr • est 〈…〉 the Hood in the must holy Place, attired in those majestical robes of glory and •••• ty, which were made for him on purpose. And though Christ gave a specimen of this upon Faith, in that Intercession Prayer, recorded J •• . 1 • . yet he reserved the fail accomplishment of it, till in our nature, he appea • ed in his Fathers presence, and sat down at his right Hand. His Priesthood, in the former, was executed in humility, m •••• ess, and obscurity; but in this i • is discharged in • mi • ency & glory. That employment he performed in the form of a Servant, but this is the state of Majesty, and from an exalted Throne. In the former he made prayers & supplications, • a • e • ded knees: in this he makes his demands with confidence. Fuler, I will, &c. Joh. 17 24.

2. THE special nature • f it 〈◊〉 express • d in the remainder of the description. In which these things are observable,

(1.) THAT God the Father did by Covenant stand engaged to his S • n in very great for mises, with regard to his Pe • ple. That there was a Covenant that past between them from Eternity, in which was laid the foundation of man's Redemption, hath been already before taken notice of. So that Christ set himself about the work of Satisfaction upon terms, which past betwixt his Father and him, and to which his Father obliged himself, upon the discharge of that work. There are a great many of them which the Scripture gives us the account of. And besides the honor and glory which was promised to him personally, with regard to his human nature; there were also those which had a proper respect to his Redeemed. We have one of these, Isai. 53.10. See his Seed: i. e. a new generation proceeding from him by a spiritual regeneration. That he should be the second Adam, and have a numerous progeny of his own; and that all his People should be justified by him, ver. 11. i.e. that he should obtain the favor for them, whereby they should be forever set free from condemnation; and entitled to peace and happiness: That this Seed should serve him forever, Psal. 22.30. That they should be his everlasting possession, Psal. 2.8. That though he sh • uld be angry at them, and chasten them, yet he would never reject them. Psal. 89.30, &c. with many the like. All of which were to have their accomplishment upon his Satisfaction. And this belongs to that Joy which is said to be set before him, Heb. 1 • .2.

(2.) THAT Chr • st having fulfilled the condition of the C • ven • nt on his part, must now make claim of all this good at his Fathers hand. When he had done his work, it was meet that he should ask for his recompense. When So • omon had built an House for God, he then calls upon him for the fulfilling of the promises made to him, 1 Kin. 8.26. And now, O GOD of Israel, let thy word (I pray thee) be verified, which thou spakest unto thy servant David my father. And herein he was a type of Christ. God the Father will have his Son to ask, Psal. 2.8. It is indeed no more but ask, and • ave. His Father never did, nor will deny him anything. Joh. 11.42. And I knew that thou hearest me always. But yet he must ask in order to receiving. A due debt must be claimed. Christ is called God's Servant; and it is meet that the Servant should go to him who employed him, for his wages, when his work is done. And we have an exemplification of that, in Job. 17.

(3.) THAT, as God by Covenant obliged himself to his Son; so he is exceeding ready to fu • fill all his engagements to him upon his demand. The work that Christ did was exceedingly pleasing to his Father. He took great delight in it. He is represented to us in the o • cenomy of the divine Persons, as the proposer of it, and the terms were of his own offering; His heart therefore as well as his word is in it. And as the Son delighted to do his Fathers will, so the Father no less delighted in performing his promise to him. So that all these blessings and blessednesses do but wait for his challenging of them.

(4.) THAT Christ in Person presents himself and all his merits to his Father, and in the virtue of them, He asks the fulfilment of the promise. Here let us observe,

1. THAT be appears in Person before God. And that not merely in his divine nature, for so he is God; a • d so also the Three Persons are but One and undivided in the Essence, and consequently inseparable: but 〈◊〉 his human nature, in, and with which • e made Satisfaction. Heb. 9.24. For Christ is not entered into the holy places made with hands, which are the figures of th • true, but into heaven itself, now to appear in the presence of God for us. And this belongs to his Exaltation; as will be hereafter co • sidered. He is gone to Heaven as our Attorney, there to be ever Resident for us, and manage all our business in that Court. He takes our Cause along with him, and there he continues to be a co ••••• Advocate, before the great Judge and Lord to answer for all that can be all • dged again •• us; and stand between us and harm Hence he is so called, 1 Joh. 2.1. If any man s •• , 〈◊〉 have an advocate with the Father, Jesus Christ the righteous. Which word is frequently used for one who is improved to plead another's cause. And the Inte ••••• ion which is apply •• to him, Isai. 53.12 Ig ••• sies to meet another; and intimates, that it divine Justice have anything to lay to our charge. He is ready at hand to obviate it, and prevents its first 〈◊〉 proceedure against us.

2. HE appears with all his merits. For 〈◊〉 are the evidence which he carries with him, for his title to all that good which he asks. He brings these, shows them to his Father, and therein represents to him, how he hath fully do • e his part in the Covenant.

(1.) HE represents the merits of his p • s ••• Obedience: The Satisfaction that he hath made to the Justice of God for our offenses, by his Sufferi • g and Death. He is therefore said to be brought from the dead, by the 〈◊〉 of the Everlasting Covenant, Heb. 13.20. In meaning of which is, that Christ is so rise • from the dead, that the virtue of his death is not abolished, but holds its perpetual •• gou • . This is called the blood of sprinkling, Heb 12.24. Alluding to the blood with which the high Priest besprinkled the mercy-s ••• . And in Heb. 9.12. Christ is said to enter 〈◊〉 the Holy Place, by, or with his blood. For it alludes to the high Priests carring the blood within the veil. The mercy seat of God, is besprinkled with the blood of Christ: i.e. 〈◊〉 perpetually presents his own Sufferings, 〈◊〉 the meritorious cause of good for us.

(2.) HE presents the merits of his active Obedience. There was his righteousness before God, by which he merited favor for as, 〈◊〉 made purchase of Heaven and Glory, and 〈◊〉 the good things which belong to the pro •••• made to active Obedience, which are no 〈◊〉 than life itself. We read, Heb. 10.14. 〈◊〉 by one offering he hath perfected forever 〈◊〉 that are sanctified. And we know that 〈◊〉 high Priest carried his Incense into the 〈◊〉 holy Place, as well as Blood. And Christ his Intercession is represented to us, by 〈◊〉 Angel, in Rev. 8.3.

3. WITH his thus presenting himself, and his merits, he lays claim to all the good which he hath thus earned, and his Father promised. We here consider, 1. It hat is is that be claims? 2. After what manner be claims it?

1. THAT which he lays claim to, is all that which his Redeemed do, or can want. Our wants cannot extend beyond, or besides his merits. His abilities therefore to do for us, are most extensive. Eph. 3.20. Now unto him that is able to do exceeding abundantly above all that 〈◊〉 ask or think, according to the power that 〈◊〉 in us. It is then, the application of all the good which he hath purchased for those whom he hath redeemed, which is needful for the bringing of them to eternal glory, which he intercedes for; and the reason of it is, because, the work of application in the economy of divine dispensation, belongs to the Holy Spirit, who is in order, the Third Person in the blessed Trinity, and is sent by the Father and the Son. He therefore promised, as to send himself, so to interpose with his Father for his sending of him. Joh. 14.16, 17. And I will pray the Father, and he shall give you another Comforter, that he may 〈◊〉 with you forever. Even the Spirit of truth. There are then these things in particular, which he more especially Intercedes for,

• (1.) HE Intercedes for the Calling and Conversion of his Redeemed. Having paid the price for them, and so bought them to be his own, He must bring them to glory; in order to which they must be converted, and new born. For in their natural state they are dead in trespasses and sins. And except they are born •• in, Christ's Redemption will not profit them. Now this is the Spirits work. Hence said to be born of the Spirit, Joh. 3.6. And though he hath promised the Spirit to those thor ask him, Luk. 11.13. yet if he did not first ask him for them, they would never ask him for themselves. Isai. • 5.1. They would live and die in their sins, as well as the rest of the world, if he did not look after them. And when at any time, a Sinner is Converted 〈◊〉 God, it is by the virtue and efficacy of his Intercession. Hence that, Joh. 17.9, 20.
• (2.) HE Intercedes for the Pardon and Peace of his People. When Solomon (1 Kin. 8.31, &c.) prayed so earnestly for forgiveness and reconciliation in all cases, he did it as a type of Christ. When a penitent sinner returns to God, and lies prostrate at the footstool of the •••• oe, Christ in Heaven saith, Father forgive him, and be atoned to him. And for that reason is he said to be our Peace. Eph 2.14. Yea, the Children of God do many times pro ••• e their Father, and there is a breach made between him & them; but their Intercessor 〈◊〉 in, and makes up all again. On this amount he is called a Days-man, or one who •• kes upon him to make up the breaches between two that are at variance. When God is angry, he appeaseth him, puts himself to interpose, to take their part, to excuse them, to impetrate mercy for them. Moses was in this regard a type of Christ, whoever put himself between God and, a sinful people, when he saw there was wrath ready to break out upon them. And we may read what is said of him, Psal. 106.23. Therefore he said that he would destroy them, had not Moses his chosen stood before him in the breach; to turn away his wrath lost he should destroy them. And it may be truly said of Christ as Moses saith of himself, Deut. 4.22, &c.
• (3.) HE is an Intercessor to receive their Petitions, and present their Prayers to the Father, for a gracious acceptance and answer. He is the Angel spoken of, Rev. 8.3. Our prayers are so sinful and foolish, that they would never come up to the Thronen of Grace, but be rejected as dung, did not he appear to present them. It is by him that we have access to the Father, Eph. 3.12. He covers the defects of our prayers, and adds to them whatsoever may be useful to strengthen our pleas, and enforce our petitions, that they may obtain a good issue. God's Children have daily occasion to offer their Supplications to God; they need his help at all times. But how shall they come near that God who is a consuming fire? but that Christ is there for them; He receiveth their Prayers: and whatsoever weakness, infirmity, defect is in them, he supplies and fills up all; and so they receive an answer of peace. And for that reason we are bid to ask all in his Name.
• (4.) HE is their Intercessor to stop all accusations, that are at any time brought in against them. Satan is called the accuser of the brethren, Rev. 12.10. And what accusations he is offering we know not. We find that he would have fain rendered Job an hypocrite, Job 1.9, 10. Yea, how often may they be impeached of that which is had enough? But Christ in Heaven is careful that no accusation shall take place against his people, that none shall undermine them, or render them odious to the Father. We have on this account that challenge, Rom. 8.33, &c.
• (5.) HE Intercedes that they may be guided in the Truth, preserved in Grace, and kept from Sin. There is a perserverance requisite in order to eternal Salvation. There is a way which they must be put into, kept in, and not depart from, it ever they reach to the kingdom; which they cannot do for themselves, but must have he conduct of the holy Spirit for it. This therefore he manageth for them effectually. He hath said that he would pray the Father to send the Comforter, Joh. 14.16. And what is he to do for them when he comes? See Joh. 16.13. Howbeit, when the Spirit of truth is come, he will guide you into all truth: for he shall not speak of himself, but whatsoever he shall hear, that shall he speak, and he w •• sheto you things to come. Their grace is weak, their corruptions strong. They live in a world where there are many snares laid for them, and are every day open to the assaults of forcible temptations; their adversary lying always in wait to devour them. But it is by the care of their I tercessor that they are kept. What said Christ to P •• er? Luk 〈◊〉 . 31, 32. Satan hath d •••• d 〈…〉 you, that be ma •• sist yea as wh • at: But I love preyer for thee that thy saith 〈◊〉 . And how pathetically d • th he express himself on this account on their behalf Joh. 1 • .11.
• (6) HE Intercedes for them that they may be brought safe •• ne 〈…〉 of the kingdom of Glory. We find that to be the privilege of all the children of God, 1 Pet 1 • 5. Who are kept by the mighty power of God through saith unto salvation, ready to be • e • ealed in the last time. And they enjoy it unfailingly, by virtue of his Intercession he is pursuing that great demand, that when this life comes to an end, and they have been conducted thro' all the stages of it, their Grace may be perfected, and they obtain a state of Glory in Heaven, and inherit eternal Life, in the presence of God forever, Joh. 17.24. His work is not done till he hath brought them to Glory, Lub. 2.10. And therefore his Intercession ceaseth not in this behalf, till all this be accomplished for them.

THESE then are some of the main and principal things, which this part of his Priesthood is employed about, and for which he improves his great interest in his Father, whiles he is exalted to sit, at his right Hand.

2. TO the Inquiry, After what manner be lays claim to all this? I reply. That we need not, not ought to be curiously and critically inquisitive, where the Spirit of God hath not seen good in Scripture to declare. Our present conceptions are not competent, to receive a full apprehension of the management of Heavenly affairs: it is enough to satisfy us, that we are assured that He doth it effectually. He is sometimes said to pray for it, Joh. 14.16. which refers to his Intercession, for he is there speaking of what he will do when he is gone. And he is bidden to ask for it, Psal. 2.8. But how he asks and prays we know not. To be sure, not with strong cries and tears, as he did in the days of his flesh. But after another and a glorified manner. And whether the Man Christ useth any words or no, in this his Intercession, is not material. We know that his Blood seaks, his Obedience pleads; and the constant presentation of that, is sufficiently significant. Only these two things we may be sure of for out abundant consolation,

• (1.) THAT he doth not plead Mercy but Justice. He doth not manage this affair after the manner of a Suppliant, but of an Advocate, who there presents himself to make it good by Law and Covenant, that all the good which he there asks for us, is his and out due in a way of righteousness. For though we of ourselves deserve it not, but it is made over to us of meet Grace; yet as we are in him, who hath purchased it for, so it is ours in justice. 1 Joh. 1.9. If we confess our sins, he is faithful and just to forgive us our sins, and to cleanse us from all our sins. And to implead all that can be said against us to debit us from the 〈◊〉 meat thereof and to a their appear that 〈◊〉 not be righteously •• n •• iden • ro • 〈…〉 on this account he hath the 〈…〉 Righteouseness given him, as he is 〈…〉 cesser, 1 Joh. 2.1. And of any man 〈◊〉 a • a v •••• e with the Father, Jesus Grace a righteous.
• (2.) THAT th ••• ics being made with 〈…〉 Father, cannot • ut 〈…〉 the 〈◊〉 that 〈◊〉 . He therefore pleads God's •••• ne • s Joh. 17.11. H • lie Father, keep through thy Name, t •• se whom thou being 〈…〉 they m •• he o ••• as we are. Because the glory of God is interested in his fulfilling that Covenant promise to his own Son. So that he is full of holy bold ess, knowing that • e hath the right on his side, and that his Father both loves Justice and cannot deny his claim, which is built upon an eternal 〈◊〉 unchangeable compact. And hence there is 〈◊〉 utter imp ••••• lity, that Christ's Interce •••• should ever sad, or miss the obtaining 〈◊〉 any one of those Articles that he pres ••••• his Father in the behalf of any one of • is Redeemed.

USE. I HENCE the Church and Per •••• God, are not losers, but gainers by Christ's 〈◊〉 gene from their, in regard of his bodily presence. There was a time when he tabernacled among them, they saw, and heard, and felt the W ••• of Life. And we are sometimes thinking 〈◊〉 happy had we been, had we lived in th ••• times? When we might have come to him, and told him all our wants, and heard th • se gracious words that came from his lips. 〈◊〉 let every Child of God know, that it is best as it is. Jesus Christ is there, where he 〈◊〉 highest advantage to be beneficial to his People, and He improves it without ceasing. 〈◊〉 did all that was needful for him to do, before he went away. He finished his work, before he asked for his reward. Joh. 17.4, 5. I have glorified thee on the earth: I have finished 〈◊〉 work which thou gavest me to do. And 〈…〉 Father, glorify thou me with thine own self, 〈◊〉 the glory which I had with thee before the 〈◊〉 was. And he is now in Heaven, engaged in 〈◊〉 work, which will be necessary for his people, as long as the world stands. As be came 〈◊〉 this lower World for us, so he is gone to his Father on our account. Out great concern now lie in Heaven, & our weightiest business are to be managed there. He therefore tells us, that it was expedient for hire to go, Joh. 16.7. Our blessedness depends upon the Regeneration he is there procuring to be bestowed upon us, upon the Pardon he is taking out for us, on the Peace he is there making & maintaining between God & us. Our Life is in God's favor, which he continues to us Our Grace and Comfort arise from the influence of his Spirit, whe •• he is ever sending into us. Out Glory 〈◊〉 there to be enjoyed: and he is now making preparation for it. Let this then be 〈◊〉 Consolation of God's Children at all th ••

USE. II WHAT 〈◊〉 is 〈…〉 . This is drawn from our High 〈◊〉 being gone to Hert •• 〈◊〉 1.14. 〈…〉 are always i • wa •• , and your wa • es are 〈◊〉 that ••• e has God can help • o • to. But 〈◊〉 ! you are afraid; your sin, your •• wor • i • e • and the terrible 〈◊〉 sly of God make 〈…〉 . Well 〈◊〉 • et this put li • e unto 〈◊〉 and help y •• to come • ith •• mile bold • es, and confidence • em • m • ting that your 〈◊〉 is his Fathers darling and your • d •• ca • e is Heaven's King. Jesus Christ is employed 〈…〉 , and wants to be employed by you to 〈◊〉 Fathers and d • not you let him 〈◊〉 work. He waits to bear whether you •• me • o Message to send by him to God, • o Pe • itio • for him to pre •• t 〈◊〉 you, a • Want 〈◊〉 be • e •• red, • o help from Heave • to be 〈…〉 Last to be mortified, • o Enemies to be in • deed, • o C •• •• la •• ons to be •••• ma ••• e. And the more you employ him 〈◊〉 be •• er a • ea • ed is • e. Use him then, and let 〈◊〉 God's terrors a ••• ig • t you, your unworthiness d • fean •• g • you, your ••• i • mi • y ash • me you, tears of Sa • a • s accusat ••• s deter you, being 〈◊〉 an lat •••• ssor r • ad • to a a • ag • all is •• ur behalf, who can never fail in his b ••••• .

SERMON XCII.

I. WE proceed to confider of the Necessity of Christ's Pri •• Office. And this will be seen by 〈◊〉 serving the de • en •••• e that se ••• 〈◊〉 • all • to 〈◊〉 hath upon it. And the g •• ed of this necessity • s laid in the Relation which not b •• rs 〈◊〉 the Law r •••• yn • nt of it •• ks, and the ex ••• ness or severity of that Covenant. •••• ef account whereof may be taken in the folling Conclusions,

1. THERE was a rule of Justice fixed by God in 〈◊〉 Covenant, according to which man was to is h •• py • r •• scrable. That is to be accounted 〈◊〉 of Justice, when there are righteous precepts gives, and those are ratified, with the promise of reward to those that observe them, and threa • ning of pu •••• meant to such as viol • ce them; by one that hath authority so to •••• and, and appoint such Sanctions. And then the Supe • io • t is hound to fulsil these factions, according to the tenor of them; and the l • feriour stands engaged to obedience 〈◊〉 these terms: it now amounts in a Covenant, in which the proceedure of Justice is 〈◊〉 or determined. For here is a mutual ••• igation between these two parties. Now such a Rule was constituted in the first Cove •••• between God and man. For God both 〈◊〉 man what he ought to do, gave him a 〈◊〉 , wherein he was made to understand what 〈◊〉 expected of him; signified what he should ••• tive if he thus did. Rom. 10.5. That the 〈◊〉 which •• oth these things, shall live by them. And what be must suffer if he re •• e •• ed o • did 〈◊〉 wise. Gen 2.17. For 〈…〉 •• y that 〈◊〉 e •• st thereof, thou from sere •• 〈◊〉 .

2. Man is 〈◊〉 six 〈…〉 of th •• r ••• of • u ••• e. And • ere 〈◊〉 the 〈…〉 H • g • Pr •• st. The Law indeed was the 〈◊〉 of man's apostasy and misery. •• t 〈◊〉 was not the 〈…〉 N •••• er the role not the thr •••• ing of 〈◊〉 , w • uld have 〈…〉 in the left, it he had not 〈◊〉 against it, and broken b ••• selt upon it, by his 〈◊〉 ; but contrarily, i • he had hope close to it, it would have mode him happy. The law 〈…〉 for ••• e, but sin mode it become death Rom 7.10. The law was g • rea ••• c ••• m 〈◊〉 come ••• ce between God and 〈◊〉 in ••• ri • g 〈◊〉 • e would have pleased God and to God would have •• ld comm ••••• with him, 〈◊〉 made him blessed in that communion; not could there 〈◊〉 thing ha • e interposed to separate him from the Fountain of bless •• dress Is •• 56.2.

3. GOD stands freely and 〈◊〉 s ••• lie • b •• ged to has 〈◊〉 Law. He not only 〈◊〉 was to his duty, but with it be engaged himself, either to reward or ••• ish • a • , according as he should He • ave himself with relation to his duty. The consequents of the cond • tio • s of the first Co • e • a • t were not left arbitrary by God, but were ratisyed and made sure, by God's asserting both to the promise and threatening. God positively threat •• d diso •• d once with death, Gen. 2.17. For 〈◊〉 the day that thou • are •• thereof thou stain sare • y d •• . The words carry the term of a vehement asseveration in them. S ••• a • s that they may with the more seeming reason deny Christ's Satisfaction, have left the conditional threat • ing in the first Covenant a • bl • tarry; sad say, though' sin exposed man to it, yet Got was not obliged by it. And some Orthodox in opposition to them, have sought to make the punishment of sin, natural & necessary to God. But both these are extremes. God's holiness indeed naturally loathes sin. 〈◊〉 1.13. But to pe •• sli • or pard on sinners are the results of his free Will, and both consistent with his holiness. But having in a Covenant be and himself to penish sin, and in that way to manifest his relative Justice, He cannot now go bic • , because he is not a man that he should lie.

4. GOD is resolved upon the S •••••• 〈◊〉 some Sinners. And this also goes in to make it necessary, that there should be an High Prest. For the necessity is not absolute but by p • thetical. If God had seen meet to have left all Adam's posserity, under the sentence of the Law, which they had procured to themselves, to have suffered in their own persons the penalty of the breach of it forever, there had been no occasion for the Pri •• l •• od or Christ. Execation might have pasted from God immediately, as a Lawgive, and a Judge; not was there any necessity for him to do otherwise. His happiness had no dependence on man's Salvation. But in his free good will to men, he is resolved that he will not leave all that •••• e • able company to be and die in their 〈◊〉 and to suffer the • engeance of • ell, but purp ••• th to being •• cs a number of them to be made partakers in ever • all Glory. This perpe •• of his is therefore here to be supposed, 1. Thes. • 2. For God 〈…〉 app •••• ed 〈…〉 ha • is 〈…〉 by our Lord • es •• C ••• .

5. IN 〈◊〉 S ••••• i • e a d •••••• ry is to be made of 〈…〉 the 〈…〉 God. There are the two Attributes which God designed