The Fountain of Life

Inference 1.

Hence we infer the Unreasonableness of Infidelity, and how little the rejecters of Christ can have to pretend for their so doing. You see he hath opened his Commission in the Gospel, shewn the world his Fathers Hand and Seal to it, given as ample satisfaction as reason itself could desire or expect: yet even his own received him not, John. 1.11. And he knew it before hand, and therefore complained by the Prophet Isa. 53.1. Who hath believed our Report? &c. Yea, and that he is believed on in the world, is by the Apostle put among the great mysteries of godliness, 1 Tim. 3.16. A man that well considers with what convincing evidence Christ comes, would rather think it a mystery that any should not believe. But O the brutish obstinacy and Devilish enmity that is in nature, to Jesus Christ! Devilish did I say, you must give me that word again, for he compel'd their assent. We know thee whom thou art. And it is equally as wonderful to see the facility that is in nature to comply (mean while) with any, even the most foolish imposture. Let a false Christ arise, and he shall deceive many. As it is Matth. 24.24. Of this Christ complains, and not without great reason, John. 5.43. I am come in my Fathers name, and ye receive me not. If another come in his own name, him will ye receive. q. d. You are incredulous to none but me. Every deceiver, every pitiful cheat that hath but wit, or rather wickedness, enough to tell you the Lord hath sent him; though you must take his own single word for it: He shall obtain and get Disciples: but though I come in my Fathers name, (i. e.) sh • wing you a Commission Sign'd and Seal'd by him; doing those Works that none but a God can do, yet ye receive me not. But in all this we must adore the Justice of God, in permitting it to be so; giving men up to such unreasonable obstinacy, and hardness. It is a sore plague that lies upon the world, and a wonder that we all are not ingulphed in the same Infidelity.

Inference 2.

If Christ were Sealed to his Work by his Father, then how great is the sin of those that reject, and despise such as are sent and Sealed by Jesus Christ : for look as he came to us in his Fathers name, so he hath sent forth by the same Authority, Ministers in his name. And as he acts in his Fathers, so they in his Authority. As thou hast sent me into the world, even so have I also sent them into the world, Joh. 17.18. And so John. 20.21. As my Father hath sent me, so have I sent you. You may think it a small matter to despise, or reject a Minister of Christ, (a sin in the guilt whereof I think no Age hath been plunged deeper than this) but hear, and let it be a warning to you forever; in so doing you despise and put the slight both upon the Father that sent Jesus Christ, and upon Christ that sent them. So that it is a rebellion that how ever it seems to begin low, in some small piques against their persons, or some little quarrels at their parts and Utterance, Tones, Methods, or gestures: yet it •• ns high: even to the Fountain head of the most supreme Authority. You that set yourselves against a Minister of Christ, set yourselves against God the Father, and God the Son, Luk. 10.16. He that heareth you, heareth me • ; and he that despiseth you, despised me; and he that despiseth me, despiseth him that sent me. God expects that yon behave yourselves under the word spoken by us, as if he himself spake it. Yea, he expects submission to his word in the mouths of his Ministers, from the greatest on earth. And therefore it was that God so severely punished Zedekiah, because he humbled not himself before Jeremiah the Prophet, speaking from the mouth of the Lord, 2 C • on. 36.12. God was angry with a great King, for not humbling himself before a poor Prophet. Yet here you must distinguish both of Persons, and of Acts. This reverence and submission is not due to them as men, but as men in Office. As Christ's Ambassadors: and must involve that respect still in it. Again, we owe it not to them, commanding or forbidding in their own names, but in Christ's. Not in venting their own Spleen, but the terrors of the Lord. And then to resist is an high rebellion, and affront to the Sovereign Authority of Heaven. And by the way, this may instruct Ministers, that the way to maintain that veneration, and respect that is due to them in the consciences of their hearers, is by keeping close to their Commission.

Inference 3.

Hence also we infer, How great an evil it is to intrude into the Office of the Ministry, without a due call. It's more than Christ himself would do. He glorified not himself. The honors and advantages attending that Office, have invited many to run before they were Sent. But surely this is an insufferable violation of Christ's order. Our Age hath abounded with as many Church-Levellers, as state-Levellers. I wish the Ministers of Christ might at last see and consider, what they were once warned of by a faithful watch-man. I believe (saith he) God hath permitted so many to intrude into the Ministers calling, because Ministers have too much meddled with, and intruded into other men's callings.

Inference 4.

Hence be convinced of the great efficacy that is in all Gospel-ordinances, duly administered. For Christ having received full Commission from his Father, and by virtue thereof having instituted and appointed those ordinances in the Church; all the power in heaven is engaged to make them good, to back and second them, to confirm and ratify them. Hence, in the censures of the Church, you have that great expression, Matth. 18.18. Whatsoever ye bind or loose on earth, shall be bound or loosed in heaven. And so for the Word and Sacraments, Matth. 28.18, 19, 20. All power in heaven and in earth is given to me, God therefore, &c. They are not the appointments of men, your Faith stands not in the wisdom of men, but in the power of God. That very power God the Father committed to Christ, is the Fountain whence all Gospel institutions flow. And he hath promised to be with his Offices, not only the extraordinary Offices of that Age; but with his Ministers in succeeding Ages, to the end of the world. O therefore when ye come to an odinance, come not wi • h slight thoughts▪ but with great reverence, and great expectations, remembering Christ is there to make all good.

Inference 5.

Again, here you have another call to admire the grace and love both of the Father and Son to your Souls. It is not lawful to compare them, but it's duty to admire them. Was it not wonderful grace in the Father, to Seal a Commission for the death of his Son, for the humbling of him as low as Hell, and in that Method to save you, when you might rather have expected, he should have Sealed your Mittimus for Hell rather than a Commission for your Salvation! He might rather have set his irreversible Seal to the sentence of your Damnation, than to a Commission for his Sons humiliation for you. And no less is the love of Christ to be wondered at, that would accept such a Commission as this for us, and receive this Seal, understanding fully (as he did) what were the contents of that Commission that the Father delivered him thus Sealed. And knowing that there could be no reversing of it afterwards.

Oh then, love the Lord Jesus all ye his Saints, for still you see more and more of his love breaking out upon you. I commend to you a Sealed Savior this day; O that everyone that reads these lines might in a pang of Love, cry out with the enamored Spouse, Cant. 8.6. Set me as a Seal upon thy heart, as a Seal upon thy arm, for Love is strong as Death; Jealousy is cruel as the Grave; the coals thereof are coals of fire, which have a vehement flame.

Inference 6.

Once more, hath God Sealed Christ for you, then draw forth the comfort of his Sealing for you, and be restless till ye also be Sealed by him.

First, Draw out the comfort of Christ's Sealing for you. Remember that hereby God stands engaged, even by his own Seal, to allow and confirm, what ever Christ hath done in the business of your Salvation. And on this ground you may thus plead with God. Lord, thou hast Sealed Christ to this Office, and therefore I depend upon it; that thou allowest all that he hath done, and all that he hath suffered for me, and wilt make good all that he hath promised me. If men will not deny their own Seals, much less wilt thou.

Secondly, Get your interest in Christ Sealed to you by the Spirit, else you cannot have the comfort of Christ's being Sealed for you. Now the Spirit Seals two ways, Objectively, and Effectually ; the first is by working those graces in us, which are the conditions of the promises. The latter is by shining upon his own Work, and helping the Soul to discern it. Which follows the other both in order of nature, and of time. And these Sealings of the Spirit are to be distinguished both ex parti Subjecti, by their Subject, or the quality of the Person Sealed, which always is a Believer, Eph. 1.13. For there can be no reflex, till there have been a Direct Act of Faith. Ex parte materiae. By the matter of which that comfort is made. Which if it be of the Spirit, is ever consonant to the written Word, Isa. 8.20. And partly ab effectis, by its effects, for it commonly produces in the Sealed Soul, great care, and caution to avoid Sin, Eph. 4.30. Great Love to God, John. 14.22. Readiness to suffer anything for Christ, Rom. 5.3, 4, 5. Confidence in addresses to God, 1 John. 5.13, 14. And great Humility and Self-abasement. As in Abraham, who lay on his face, when God Sealed the Covenant to him, Gen. 17.1, 2, 3. This, O this brings home the sweet, and good of all, when this Seal is superaded to that.

DOCT. That Jesus Christ did dedicate and wholly set himself apart, to the Work of a Mediator, for the Elect sake.

This point is a glass, wherein the eye of your Faith may see Jesus Christ preparing himself, to be offered up to God for us. Fitting himself to die. And to keep a clear Method, I shall open these two things in the doctrinal part, first, what his sanctifying himself implies. Secondly, how it respects us.

[ 1] First, What is implied in this phrase I sanctify myself. And there are seven things carried in it.

First, This phrase, [ I sanctify myself ] implies the personal union of the two natures in Christ. For what is that which he here calls himself, but the same that was consecrated to be a Sacrifice; even his human nature? This was the sacrifice. And this also was himself. So the Apostle speaks, Heb. 9.14. He through the eternal Spirit, offered up himself to God, without Spot. So that our nature by that assumption, is become himself. Greater honor cannot be done it. Or a greater ground of comfort proposed to us. But having spoken of that union in the former Sermon, I shall remit the Reader thither.

Secondly, This sanctifying or consecrating himself to be a Sacrifice for us, implies the greatness and dreadfulne • s of that breach which sin made betwixt God and us. You see no less Sacrifice than Christ himself, must be sanctified, to make atonement. Judge of the greatness of the wound, by the breadth of the plaster. Sacrifice, and offering, and burnt offering for sin, thou wouldst not, but a body hast thou prepared me, Heb. 10.5. All our repentance, could we shed as many tears for Sin, as there have fallen drops of rain, Since the Creation, could not have been our atonement: but God was in Christ reconciling the world to himself. And had he not sanctified Christ to this end, he would have sanctified himself upon us, in Judgment, and fury forever.

Thirdly, This his sanctifying himself, implies his free and voluntary undertakement of the Work. It is not I am sanctified, as if he he had been merely passive in it; as the Lambs that typed him out were, when plucked from the fold: but it's an active verb that he uses here, I sanctify myself, he would have none think that he died out of a necessity of compulsion, but out of choice. Therefore he is said to offer up himself to God, Heb. 9.14. And in John. 10.18. I lay down my life of myself, no man takes it from me. And although it's often said his Father sent him, and gave him ; yet his heart was as much set on that work, as if there had been nothing but glory, ease, and comfort in it. he was under no constraint, but that of his own Love. Therefore as when the Scripture would set forth the willingness of the Father to this work, it saith God sent his Son, and God gave his Son ; so when it would set forth Christ's willingness to it: it saith, he offered up himself, gave himself, and here in the Text sanctified himself. The sacrifice that struggled, and came not without force to the Altar, was reckoned ominous, and unlucky by the Heathen; our sacrifice dedicated himself. He died out of choice. And was a free-will offering.

Fourthly, His sanctifying himself implies his pure and perfect holiness. That he had no Spot or blemish in him. Those beasts that prefigured him, were to be without blemish. And none else were consecrated to that Service. So, and more than so it behooved Christ to be, Heb. 7.26. Such an High Priest became us as is holy, harmless, undefiled, separate from Sinners. And what it became him to be, he was. Therefore in allusion to the Lambs offered under the Law, the Apostle calls him, a Lamb without blemish, or Spot, 1 Pet. 1.19. Every other man hath a double Spot upon him, the heart Spot, and the life Spot. The Spot of original, and the Spots of actual Sins. But Christ was without either. He had not the Spot of original Sin, for he was not by man. He came in a peculiar way into the world, and so escaped that. Not yet of actual sins, for as his nature, so his life was Spotless, and pure, Isa. 53.9. He did no iniquity. And though he was tempted to sin, externally, yet he was never defiled in heart, or practice. He came as near it as he could come for our sakes, yet still without sin, Heb. 4 15. If he sanctify himself for a Sacrifice, he must be such as the Law required, pure, and spotless.

Fifthly, His sanctifying himself for our sakes speaks the strength of his Love, and largeness of his heart to poor sinners, thus to set himself wholly and entirely apart for us. So that what he did, and suffered, must all of it have a respect and relation to us. He did not (when consecrated for us) live a moment, do an act, or speak a word; but it had some tendency to promote the great design of our Salvation. He was only, and wholly, and always doing your work, when consecrated for your sakes. His Incarnation respects you, Esa. 9.6. For us a Child is born, to us a Son is given. And he would never have been the Son of man, but to make you the Sons and Daughters of God. God would not have come down in the likeness of sinful flesh, in the habit of a man, but to raise up sinful man into the likeness of God. All the miracles he wrought were for you, to confirm your Faith. When he raised up Lazarus, Joh. 11.42. Because of the people which stand by, I said it: that they might believe that thou hast sent me. While he lived on earth, he lived as one wholly set apart for us. And when he died, he died for us, Gal. 3.13. He was made a curse for us. When he hanged on that cursed tree he hanged there in our room, and did but fill our place. When he was buried, he was buried for us. For the end of it was, to perfume our Graves, against we come to lie down in them. And when he rose again, it was (as the Apostle saith) for our Justification, Rom. 4.25. When he ascended into glory, he protested it was about our business. That he went to prepare places for us. And if it had not been so, he would have told us, John. 14.2. And now he is there, it is for us that he there lives. For he ever lives to make intercession for us, Heb. 7.25. And when he shall return again to Judge the world, he will come for us too. He comes (when ever it be) to be glorified in his Saints, and admired in them that believe, 2 Thes. 1.10. He comes to gather his Saints home to himself, that where he is, there they all may be, in Soul, and Body with him forever. Thus you see how, as his Consecration for us doth speak him set a part for our use; so he did wholly bestow himself, time, life, death, and all upon us. Living, and Dying for no other end, but to accomplish this great work of Salvation for us.

Sixthly, His sanctifying himself for us, plainly speaks the Vicegerency of his death, that it was in our room or stead. When the Priest Consecrated the Sacrifice, it was set apart for the people. So it's said of the scape Goat, And Aaron shall lay both his hands upon the head of the live Goat, and confess over him all the iniquities of the Children of Israel; and all their transgressions, in all their sins: puting them upon the head of the Goat. And shall send him away by the hand of a fit man, into the Wilderness, Levite. 16.21. Thus Isa. 53.6.7. He stood in our room, to bear our burden.. And as Aaron laid the iniquities of the people upon the Goat, so were ours laid on Christ. It was said to him in that day, on thee be their Pride, their Unbelief, their hardness of heart, their vain thoughts, their earthly mindedness, &c. Thou art Consecrated for them, to be the Sacrifice in their room. His death was in our stead, as well as for our good. And so much his sanctifying himself [for us] imports.

Seventhly, His sanctifying himself, imports the extraordinariness of his Person. For it speaks him to be both Priest, Sacrifice, and Altar all in one. A thing unheard of in the world before. So that his name might well be called wonderful. I sanctify myself. I sanctify, according to both natures. My self, that is my human nature; which was the Sacrifice, upon the Altar of my Divine nature. For 'tis the Altar that sanctifies the gift. As the three offices never met in one Person before, so these three things never met in one Priest before. The Priests indeed Consecrated the bodies of Beasts for Sacrifice; but never offered up their own Souls, and Bodies as a whole burnt offering, as Christ did. And thus you have the import of this phrase, I sanctify myself for their sake.

[ 2] Secondly, I shall show you briefly the habitude, and respect that all this hath to us. For unto us the Scriptures everywhere refer it. So in 1 Cor. 5.7. Christ our Passover is Sacrificed for us, Eph. 5.2. He loved the Church, and gave himself for it. See Tit. 2.14. This will be made out by a threefold consideration of Christ's Death, And

• First, Let it he considered, that he was not offered up to God for his own Sins. For he was most holy, Isa 53.9. No iniquity was found in him. Indeed the Priests under the Law, offered for themselves as well as the people: But Christ did not do so, Heb. 7.27. He need not daily as those High-Priests, to offer up Sacrifice, first for his own Sins, and then for the people's. And indeed had he been a sinner, what value or efficacy could have been in his Sacrifice? He could not have been the Sacrifice, but would have needed one. Now if Christ were most holy, and yet put to death, and cruel sufferings: either his Death and sufferings must be an act of injustice, and cruelty: or it must respect others, whose persons and cause he sustained in that suffering capacity. He could never have suffered or died by the Fathers hand, had he not been a sinner by imputation. And in that respect (as Luther speaks) he was the greatest of sinners. Or as the Prophet Isaiah speaketh, all our sins were made to meet upon him. Not that he was so intrinsically, but was made so; sc. by imputation. As is clear from 2 Cor. 5.21. He was made sin for us, that had no sin. So that hence it's evident, that Christ's Death or Sacrifice is wholly a respective, or relative thing.
• Secondly, It is not to be forgotten here, that the Scriptures frequently call the death of Christ a price, 1 Cor. 6.20. And a ransom, Matth. 20.28. Or counterprice. To whom then doth it relate, but to them that were and are in bondage and captivity? If it were to redeem any, it must be captives: but Christ himself was never in Captivity. He was always in his Fathers bosom, as you have heard; but we were in cruel bondage, and thralldom under the Tyranny of sin, and Satan. And it's we only that have the benefit of this ransom.
• Thirdly, Either the death of Christ must relate to believers, or else he must die in vain. As for the Angels, those that stood in their integrity needed no Sacrifice; and those that fell are totally excluded from any benefit by it. He is not a Mediator for them. And among men that have need of it, unbelievers have no share in it. They reject it. Such have no part in it. If then he neither died for himself, as I proved before, nor for Angels, nor unbelievers: either his blood must be shed with respect to believers, or which is most absurd, and never to be imagined, shed as water upon the ground, and totally cast away. So that you see by all this it was for our Sakes (as the Text speaks) that he sanctified himself. And now we may say Lord, the Condemnation was thine, that the Justification might be mine. The Agony thine, that the Victory might be mine. The Pain was thine, and the Ease mine. The Stripes thine, and the Healing Balm issuing from them mine. The Vinegar and Gall was thine, that the Honey and Sweet might be mine. The Curse was thine, that the Blessing might be mine. The Crown of Thorns was thine, that the Crown of Glory might be mine. The Death was thine, the Life purchased by it mine. Thou payedst the Price, that I might enjoy the Inheritance.

We come next to the Inferences of truth, deducible from this point. Which follow,

DOCT. That Jesus Christ is the true and only Mediator betwixt God and Men.

Ye are come to Jesus the Mediator of the New Covenant, Heb. 12.24. And for this cause he is the Mediator of the New Testament &c. Heb. 9.14. I might show you a whole vein of Scriptures running this way, but to keep a profitable and clear method, I shall show you.

First, what is the sense of this word 〈 in non-Latin alphabet 〉 , a Mediator.

Secondly, what it implies, as it is applied to Christ.

Thirdly, how it appears that he is the true and only Mediator, betwixt God and Men.

Fourthly, in what capacity he performed his Mediatory work,

[ 1] First, What is the sense and import of this word 〈 in non-Latin alphabet 〉 a Mediator, and the true sense and importance of it, is a middle person, or one that interposes betwixt two Parties at variance, to make peace betwixt them. So that Satan is medium disjungens, a medium of discord; so Christ is medium conjungens, a medium of Concord and Peace. And he is such a middler, both in respect of his person, and office, in respect of his person, he is a middler, that is one that hath the same nature both with God, and us, true God, and true man, and in respect of his office or work, which is to interpose or transact the business of reconciliation between us and God. The former some call his substantial, the latter his evergitical or operative meditation, though I rather conceive that which is called his substantial mediation, is but the aptitude of his person to execute the mediatorial function. And that it doth not constitute two kinds of mediation, his being a middle Person, fits and capacitates him to stand in the midst, betwixt God, and us. This I say is the proper sense of the word. Though 〈 in non-Latin alphabet 〉 , a Mediator be rendered variously. Sometimes an Umpire, or Arbitrator. Sometimes a Messenger, that goes betwixt two Persons. Sometimes an Interpreter, imparting the mind of one, to another. Sometimes a Reconciler, or Peace-maker. And in all these senses Christ is the 〈 in non-Latin alphabet 〉 the middle Person, in his mediation of reconciliation, o • intercession, that is, either in his mediating by suffering, to make peace, as he did on Earth; or to continue, and maintain peace: as he doth in Heaven, by meritorious intercession. Both these ways he is the only Mediator, and he manageth this his mediation.

First, As an Vmpire or Arbitrator. One that layeth his hands upon both Parties, as Job speaks Job. 9.33. so doth Christ, he layeth his hands (speaking after the manner of men,) upon God, and saith, Father, wilt thou be at peace with them and readmit them into thy favor? If thou wilt, thou shalt be fully satisfied for all that they have done against thee. And then he layeth his hand upon man, and saith, poor sinner, be not discouraged; thou shalt be justified, and saved.

Secondly, As a Messenger, or Ambassador, so he came to impart the mind of God to us, and so he presents our desires to God. And in this sense only Socinus would allow Christ to be Mediator. But therein he endeavors to undermine the Foundation, and to exclude him from being a Mediator by suretyship. Which is the

Third way of this mediation. So the Apostles speaks Heb. 7. he is 〈 in non-Latin alphabet 〉 , the surety, or pledge. Which as the learned▪ David Pareus well expresseth it, is one that engageth to satisfy another, or gives caution or security by a Pledge in the hand, for it. And indeed both these ways Christ is our Mediator by suretyship, viz. in a way of satisfaction, coming under our obligation to answer the Law, this he did on the Cross, and in a way of caution. A surety for the peace, or good behavior, but to be more explicit, and clear; I shall

In the next place inquire, what it implies and carries in it, [ 2] for Christ to be a Mediator betwixt God and us. And there are mainly these five things in it,

• First, At the first sight, it carries in it a most dreadful breach and jar betwixt God and Men, else no need of a Mediator of Reconciliation. There was indeed a sweet League of amity once between them, but it was quickly dissolved by sin, the wrath of the Lord was kindled against man, pursuing him to destruction, Psal. 5.5. thou hatest all the works of iniquity. And man was filled with unnatural enmity against his God, Rom. 1.30. 〈 in non-Latin alphabet 〉 , haters of God. This put an end to all friendly commerce, and intercourse between him and God. Reader, say not in thy heart; that it's much one sin, and that seemingly so small, should make such a breach as this: And cause the God of mercy and goodness, so to abhor the works of his hands; and that as soon as he had made man: for it was an heinous, and aggravated evil. It was upright, perfect man; created in the Image of of God, that thus sinned. He sinned when his mind was most bright, clear, and apprehensive. His Conscience pure and active. His Will free, and able to withstand any temptation. His Conscience pure, and undefiled. Yea he was a Public, as as well as perfect man, and well knew that the happiness, or misery of his numberless offspring was involved in him.

  The condition he was placed in, was exceeding happy. No necessity, or want could arm and edge a temptation. He lived amidst all natural, and spiritual pleasures, and delights; the Lord most delightfully conversing with him. Yea, he sinned while as yet his Creation-mercy was fresh upon him, and in this sin was most horrible ingratitude, yea, a casting off the yoke of obedience, almost as soon as God had put it on. God now saw the work of his hands spoiled, a race of Rebels now to be propagated, who in their successive Generations would be fighting against God. He saw it, and his just indignation sparkled against man, and resolves to pursue him, to the bottom of Hell.

• Secondly, it implies a necessity of satisfaction and reparation to the Justice of God. For the very design, and end of this mediation, was to make Peace by giving full satisfaction, to the party that was wronged. The Photinians, and some others have dreamed of a reconciliation with God; founded not upon satisfaction; but upon the absolute mercy, goodness, and free-will of God. But conceiving that absolute goodness and mercy of God, reconciling sinners to himself, there is a deep silence throughout the Scriptures. And whatever is spoken of it upon that account, is as it works to us, through Christ, Eph, 1.3, 4, 5. Acts 4.12. John. 6.40. and we cannot imagine, either how God could exercise mercy to the prejudice of his Justice, which must be, if we must be reconciled without full satisfaction; or how such a full satisfaction should be made by any other than Christ. Mercy indeed moved in the Heart of God to poor man, but from his heart, it found no way to vent itself for us, but through the Heart Blood of Jesus Christ. And in him the Justice of God was fully satisfied, and the misery of the Creature fully cured. And so as Augustine speaks; God neither lost the severity of his Justice, in the goodness of mercy; nor the goodness of his mercy, in the exactness of his severity. But if it had been possible God could have found out a way to reconcile us, without satisfaction; yet it's past doubt now, that he hath picht and fixed on this way. And for any now to imagine to reconcile themselves to God, by anything but Faith in the Blood of this Mediator: is not only most vain in itself, and destructive to the Soul; but most insolently derogatory to the wisdom and grace of God.

  And to such I would say as Tertullian to Marcion whom he calls the Murderer of Truth; spare the only hope of the whole world. O thou who destroyest the most necessary glory of our Faith. All that we hope for, is but a Phantasm without this. Peace of Conscience can be rationally settled on no other Foundation but this. For God having made a Law to govern man, and this Law violated by man; either the penalty must be levied on the delinquent, or satisfaction made by his surety. As good no Law, as no penalty for disobedience; and as good no penalty, as no execution. He therefore that will be a Mediator of Reconciliation betwixt God and Man, must bring God a price in his hand; and that adequate to the offense, and wrong done him: else he will not treat about Peace, and so did our Mediator.

• Thirdly, Christ's being a Mediator of reconciliation and intercession implies, the infinite value of his Blood and sufferings, as that which in itself, was sufficient to stop the course of God's Justice; and render him not only placable, but abundantly satisfied, and well pleased; even with those that before were Enemies. And so much is said of it, Coll. 1.21. And ye that were sometime alienated, and Enemies in your minds by wicked works; yet now hath he reconciled, in the body of his Flesh, through death; to present you holy, and unblameable, and unreprovable in his sight. Surely, that which can cause the holy God, justly incensed against Sinners, to lay aside all his wrath, and take an Enemy into his bosom; and establish such an amity as can never more be broken: but to rest in his love, and to joy over him with singing: as it is Zeph. 3.17. this must be a most excellent & efficacious thing.
• Fourthly, Christ being a Mediator of reconciliation, implies the ardent love, and large pity that filled his Heart towards poor Sinners. For he doth not not only mediate by way of entreaty, going betwixt both, and persuading and beging Peace; but he mediates (as you have heard) in the capacity of a surety; by putting himself under an obligation to satisfy our debts. O how compassionately did his Heart work towards us, that when he saw the arm of Justice lifted up to destroy us, would interpose himself, and receive the stroke, though he knew it would smite him dead. Our Mediator like Jonah his Type, seeing the stormy Sea of God's wrath working tempestuously, and ready to swallow us up: cast in himself, to appease the storm. I remember how much that noble Act of Marcus Curtius is celebrated in the Roman Story, who being informed by the Oracle, that the great breach made by the Earthquake, could not be closed, except something of worth were cast into it; heated with love to the Commonwealth, he went and cast in himself. This was looked upon as a bold and brave adventure, but what was this to Christ?
• Fifthly, Christ being a Mediator betwixt God and Men implies as the fitness of his Person, so his authoritative call to undertake it. And indeed the Father, who was the wronged Person, called him to be the Umpire, and Arbitrator, trusting his honor in his hands. Now Christ was invested with this office and power, virtually, soon after the breach was made by Adams fall; for we have the early promise of it, Gen. 3.15. ever since till his incarnation he was a virtual, and effectual Mediator, and on that account, he is called the Lamb slain from the beginning of the world, Rev. 13.8. And actually, from the time of his incarnation. But having discussed this more largely in a former discourse, I shall dismiss it here, and apply myself to the third thing proposed, which is.

Thirdly, How it appears that Jesus Christ is the true and only Mediator betwixt God, and Men? I reply it's manifest he is so.

First, because he, and no other, is revealed to us by God. And if God reveal him, and no other; we must receive him, and no other as such. Take but two Scriptures at present, that in 1 Cor. 8.5. the Heathen have many God's, and many Lord's, (i. e.) many great God's, supreme powers and ultimate objects of of their worship; and lest these great God's should be defiled by their immediate and unhallowed approaches to them: they therefore invented Heroes, Demigods, intermediate Powers, that were to be as Agents, or Lord Mediators betwixt the God's and them: to convey their Prayers to the God's, and the blessings of the God's back again to them. But unto us (saith he) there is but one God, the Father; of whom are all things, and we by him, (i. e.) one supreme Essence, the first Spring and Fountain of blessings; and one Lord, (i. e.) one Mediator, 〈 in non-Latin alphabet 〉 . by whom are all things, and we by him. By whom are all things which come from the Father to us, and by whom are all our addresses to the Father, so Acts 4.12. Neither is there salvation in any other; for there is none other name under heaven given among men, whereby we must be saved. No other name, (i. e.) no other authority, or rather no other person authorized under Heaven, (i. e.) in the whole World, for Heaven is not here opposed to Earth, as though there were other Intercessors in Heaven besides Christ, no, no, in Heaven and Earth God hath given him and none but him to be our Mediator. One Sun is sufficient for the whole World. And one Mediator for all men in the world. So that the Scriptures affirm this is he, and exclude all others.

Secondly, because he and no other is fit for and capable of this Who but he that hath the divine and human nature united in his single Person, can be a fit Days-man to lay his hand upon both; who but he that was God, could support under such sufferings, as were by divine Justice exacted for satisfaction? take a person of the greatest Spirit, and put him but an hour in the case Christ was in, when he sweat Blood in the Garden, or uttered that heart rending cry upon the Cross; and he had melted under it as a moth.

Thirdly, because he is alone sufficient to reconcile the world to God by his Blood, without accessions from any other. The virtue of his Blood reached back as far as Adam, and reaches forward to the end of the world: and will be as fresh, vigorous, and efficacious then, as the first moment it was shed. The Sun makes day before it actually rise, and continues day to us sometimes after it is set. So doth Christ, who is the same yesterday, today, and forever, so that he is the true and only Mediator betwixt God and Men. No other is revealed in Scripture. No other sufficient for it. No other needed beside him.

The last thing to be explained is, in what a capacity he executed his mediatory work?

About which we affirm according to Scripture, that he performs that work as God-man in both natures. Papists in denying Christ to act as Mediator according to his divine nature, do at once spoil the whole mediation of Christ, of all its efficacy, dignity, and value; which rises from that nature, which they deny to co-operate, and exert its virtue in his active and passive obedience, They say the Apostle in my Text, distinguishes the Mediator. from God in saying there is one God, and one Mediator. Ours aptly reply, that the same Apostle distinguishes Christ from Man, Gal. 1.1. not by Man but by Jesus Christ. Doth it thence follow, that Christ is not true man? or that according to his divine nature only, he called Paul. But what need I stay my Reader here: Had not Christ as Mediator power to lay down his life, and power to take it up again, John. 10.15, 18. had he not as Mediator, all power in Heaven and Earth to institute Ordinances; and appoint Officers Matth. 28.18. to baptize men with the Holy Ghost and Fire, Matth. 3.11. to keep those his Father gave him, in this world, John. 17.12. to raise up the Saints again, in the last day, John. 1.54. are all these, with many more I might name, the effects of the mere human nature. Or were they not performed by him, as God-man? and besides how could he as Mediator, be the object of our Faith; and religious adoration; if we are not to respect him as God-man? But I long now to be at the Application of this. And the first inference from it is this.

DOCT. That Jesus Christ is called and appointed by God, to be the great Prophet, and teacher of the Church.

He is anointed to Preach good tidings to the meek, and sent to bind up the broken hearted, Isa. 61.1. When he came to Preach the Gospel among the people then was this Scripture fulfilled, Matth. 11.27. Yea, all things are delivered him of his Father, so as no man knoweth who the Father is, but the Son, and be to whom the Son will reveal him. All light is now collected into one body of light, the Sun of righteousness; and he enlighteneth every man that cometh into the world, Joh. 1.9. And though he dispenseth knowledge variously, in times past speaking in many ways, and divers manners, to the Fathers: yet now the Method and way of revealing the will of God to us, is fixed and settled in Christ. In these last times he hath spoken to us by his Son.

Twice hath the Lord solemnly sealed him to this Office, or approved and owned him in it, by a miraculous voice from the most excellent glory, Matth. 3. ult. and Matth. 17.5.

In this point there are two things doctrinally to be discussed, and opened, viz. What Christ's being a Prophet to the Church implies. And how he executes, and discharges this his Office.

[ 1] First, What is implied in Christ's being a Prophet to the Church. And it necessarily imports these three things.

First, The natural ignorance and blindness of men, in the things of God. This shows us that vain man is born as the wild Asses Colt. — The world is involved in darkness. The people sit as in the Region and shadow of Death, till Christ arise upon their Souls, Matth. 4.15, 16, 17. 'It is true, in the state of innocence, man had a clear apprehension of the will of God without a Mediator; but now that light is quenched in the corruption of nature, and the natural man receiveth not the things of God, 1 Cor. 2.14. These things of God, are not only contrary to corrupt carnal reason, but they are also above right reason. Grace indeed useth nature, but nature can do nothing without grace. The mind of a natural man hath not only a native blindness, by reason whereof it cannot discern the things of the Spirit, but also a natural enmity, Rom. 8.7. And hates the light, 1 John. 3.19, 20. So that until the mind be healed, and enlightened by Jesus Christ, the natural faculty can no more discern the things of the spirit, than the sensitive faculty can discern the things of reason. The mysteries of nature may be discovered by the light of nature, but when it comes to the Supernatural mysteries; there omnis platonicorum caligavit subtilitas, as Cyprian some where speaks, the most subtle, searching, penetrating wit and reason, is stalled, and at a loss.

Secondly, It implies the divinity of Christ. And proves him to be true God; for as much as no other can reveal to the world in all ages the secrets that lay hid in the heart of God, and that with such convincing evidence and authority. He brought his Doctrine from the bosom of his Father, John. 1.18. The only begotten Son who is in the bosom of the Father, him hath he revealed. The same words which his Father gave him, he hath given us, John. 17.8. He spake to us, that which he had seen with his Father, John. 8.38. What man can tell the bosom counsels and secrets of God? Who but he that eternally lay in that bosom can expound them?

Besides, Other Prophets had their times assigned them to rise, shine, and set again by Death, Z • ch. 1.5, Your Fathers where are they? And do the Prophets live forever? But Christ is a fixed and perpetual. Sun that gives light in all ages of the world. For he is the same yesterday, today, and forever, Heb. 13.8. Yea and the very beams of his divinity shone with awefulness upon the hearts of them that heard him. So that his very enemies were forced to acknowledge that never any man spake like him, Joh. 7.46.

Thirdly, It implies Christ to be the Original and fountain of all that light which is ministerially diffused up and down the world by men. Ministers are but Stars, which shine with a borrowed light from the Sun. So speaks the Apostle, 2 Cor. 4.6, 7. For God who commanded the light to shine out of darkness hath shined in our hearts, to give the light of the knowledge of the glory of God, in the face of Jesus Christ. Those that teach men, must be first taught by Christ. All the Prophets of the Old, and all the Apostles, Pastors, and Teachers of the New Testament, have lighted their Candles at his Torch. 'Twas Christ that gave them a mouth, and wisdom, Luk. 21.15. What Paul received from the Lord, he delivered to the Church, 1 Cor. 11.23. Jesus Christ is the chief Shepherd, 1 Pet. 5.4. And all the under Shepherds receive their gifts and commissions from him. These things are manifestly implied in Christ's Prophetical Office.

We shall next inquire how he executes and discharges this his Office. Or how he enlightens and teacheth men the will of God?

And this he hath done variously, gradually, plainly, powerfully, sweetly, purely, and fully.

First, Our great Prophet hath revealed to men the will of God variously. Not holding one even and constant tenor in the manifestations of the Fathers will, but as the Apostle speaks 〈 in non-Latin alphabet 〉 at sundry times and in divers manners, Heb. 1.1. Sometimes he taught the Church immediately, and in his own person, John. 18.20. He declared God's righteousness in the great congregation, Psal. 22.22. And sometimes immediately, by his Ministers and Officers, deputed to that service by him. So he dispensed the knowledge of God to the Church both before his incarnation. It was Christ that in the time, and by the Ministry of Noah went and Preached to the Spirits in prison; as it is, 1 Pet. 3.19. That is to men and women then alive, but now separated from the body, and imprisoned in Hell for their disobedience. And it was Christ that was with the Church in the wilderness, instructing and guiding them, by the Ministry of Moses, and Aaron, Acts 7.37, 38. And so he hath taught the Church since his ascension. He cannot now be personally with us, having other business to do for us in Heaven; but however, he will not be wanting to teach us by his Officers, whom for that end he hath set and appointed in the Church, Ephes. 4.11.12.

Secondly, He hath dispensed his blessed light to the Church gradually. The discoveries of light have been 〈 in non-Latin alphabet 〉 that is, in many parts or parcels, sometimes more obscure and cloudy, as it was to the Old Testament-believers, by Visions, Dreams, Urim, Thumim, vocal Oracles, Types, Sacrifices, &c. Which though comparatively it were but a weak glimering light, and had no glory set by that which now shines, 2 Cor. 3.7, 8, 9, 10, 18. Yet it was sufficient for the instruction, and Salvation of the Elect in those times. But now is light sprung up gloriously in the Gospel dispensation. And we all with open face, behold as in a glass, the glory of the Lord. It is to us not a twy-light, but the light of a perfect day. And still it is advancing in the several ages of the world. I know more (said Luther ) than blessed Austin knew; and they that come after me, will know more than I know.

Thirdly, Jesus Christ our great Prophet hath manifested to us the will of God plainly, and perspicuously. When he was on earth himself, he taught the People by Parables; and without a Parable he spake nothing, Matth. 13. 3, 4. He clothed Sublime and Spiritual mysteries in earthly Metaphors, stooping them thereby to the low and dull capacities of men. Speaking so familiarly to the People about them, as if he had been speaking earthly things to them, John. 3.12. And so (according to his own example) would he have his Ministers Preach, using great plainness of speech, 2 Cor. 3.12. And by manifestation of the truth commending themselves to every man's conscience, 2 Cor. 4.2. Yet not allowing them to be rude and careless in expression, pouring out indigested, crude, immethodical words. No, an holy, serious, strict, and grave expression befits the lips of his Ambassadors. And whoever spake more weightily, more Logically, or persuasively than that Apostle, by whose Pen Christ hath admonished us to beware of vain affectation, and swelling words of vanity? But he would have us stoop to the understandings of the meanest. And not give the People a Comment darker than the Text. He would have us rather pierce their consciences, than tickle their fancies. And break their heart, than please their ears. Christ was a very plain Preacher.

Fourthly, Jesus Christ discovered truth powerfully. Speaking as one having authority and not as the Pharisees, Matth. 7.29. They were cold and dull Preachers. Their words did even freeze betwixt their lips. But Christ spake with power. There was heat, as well as light in his Doctrine. And so there is still, though it be in the mouth of poor contemptible men, 2 Cor. 10.4. The weapons of our warfare are not carnal, but mighty through God; to the casting down of strong holds. 'It is still quick and powerful, sharper than a two edged Sword; and piercing to the dividing asunder of Soul and Spirit, and of the j • ynts and marrow, Heb. 4.12. The blessed Apostle imitated Christ. And being filled with his Spirit, spake home, and freely to the hearts of men. So many words, so many claps of Thunder: (as one said of him) which made the hearts of sinners shake, and tremble in their breasts. All faithful and able Ministers are not alike gifted in this particular; but surely there is an holy seriousness, a Spiritual grace, and Majesty in their Doctrine, commanding reverence from the hearers.

Fifthly, This Prophet Jesus Christ taught the people the mind of God in a sweet, affectionate, and taking manner. His words made their hearts burn within them, Luk. 24.32. It was Prophesied of him, Isa. 42.2. He shall not cry, nor life up, nor cause his voice to be heard on high. A bruised reed he shall not break, and smoking flax be shall not quench. He knew how to speak a word in season to the weary Soul, Esa. 61.1. He gathered the Lambs with his arms. And gently led those with young, Esa. 4.11. How sweetly did his words slide to the melting hearts about him! He drew with cords of Love, with the bands of a man. He discouraged none. Upbraided none that were willing to come to him. His familiarity and free condescensions to the most vile and and despiseable sinners, was often made the matter of his reproach. Such is his gentle and sweet carriage to his people, that the Church is called the Lambs Wife, Rev. 19.7.

Sixthly, He revealed the mind of God purely to men. His Doctrine had not the least dash of error to debase it. His most enviously observant hearers could find nothing to charge him. He is the faithful and true witness, Rev. 1.5. And he hath commanded his Ministers to conserve the simplicity and purity of the Gospel, and not to blend and sophisticate it, 2 Cor. 4.2.

Seventhly and lastly, He revealed the will of God perfectly and fully, keeping back nothing needful to Salvation. So he tells the Disciples, Job. 15.15. All things that I have heard of my Father, I have made known unto you. He was faithful as a Son, over his own house, Heb. 3.6. Thus you have a brief account of what is implied in this part of Christ's Prophetical office, and how he performed it.

DOCT. That the opening of the mind and heart, effectually to receive the truths of God, is the peculiar prerogative, and office of Jesus Christ.

One of the great miseries under which lapsed nature labors, is spiritual blindness. Jesus Christ brings that eye-salve, which only can cure it. Rev. 3.18. I counsel thee to buy of me eye-salve, that thou mayest see. Those to whom the Spirit hath applied it, can say as it is 1 John. 5.20. We know that the Son of God is come, and hath given us an understanding; that we may know him that is true, even in his Son Jesus Christ this is the true God, and eternal life.

To the Spiritual illumination of a Soul it suffices not that the object be revealed, nor yet that man, the subject of that knowledge, have a due use of his own reason; but it is further necessary that the Grace and special assistance of the Holy Spirit be superadded, to open and molifie the heart, and so give it a due taste and relish of the sweetness of Spiritual truth. By opening the Gospel, he reveals truth to us, and by opening the heart in us. Now though this cannot be without that, yet it's much more excellent to have truth revealed in us, than to us. This Divines call praecipuum illud 〈 in non-Latin alphabet 〉 muneris Prophetici. The principal perfective effect of the Prophetical office. The special blessing promised in the new Covenant Heb. 8.10. I will put my Laws in their mind, and write them in their hearts.

For Explication of this part of Christ's Prophetical office, I shall as in the former, show what is included in the opening of the understanding. And by what acts Christ performs it.

Now, to give you a brief account of what is included in this Act of Christ, take it in the following particulars.

First, It implies the transcendent nature of Spiritual things, far exceeding the highest flight and reach of natural reason. Jesus Christ must by his Spirit open the understandings of men, or they can never comprehend such mysteries. Some men have strong natural parts, and by improvement of them, are become Eagle-eyed in the mysteries of nature. Who more acute than the Heathen sages! yet to them the Gospel seemed foolishness 1 Cor. 1.20. Austin confesses that before his conversion, he often felt his Spirit swell with offense, and contempt of the Gospel; and he despising it, said dedignabar esse parvulus. He scorned to become a child again. Bradwardine, that profound Doctor, learned usque ad stuporem, even to a wonder; professes that when he read Paul's Epistles he contemned them, because in them he found not a metaphysical wit. Surely it's possible a man may with Berengarius, be able to dispute de omni scibili. Of every point of knowledge. To unravel nature, from the Cedar in Lebanon, to the Hyssop on the wall; and yet be as blind as a Bat, in the knowledge of Christ. Yea it's possible a man's understanding may be improved by the Gospel to a great ability in the literal knowledge of it; so as to able to expound the Scriptures orthodoxly, and enlighten others by them; as it is Matt. 7.22. The Scribes and Pharisees were well acquainted with the Scriptures of the Old Testament; yea, such were their abilities, and esteem among the people for them, that the Apostle stiles them the Princes of this world. 1 Cor. 2.8. And yet notwithstanding Christ truly calls them, blind guides, Matt. 23. Till Christ open the heart, we can know nothing of him, or of his will, as we ought to know it. So experimentally true is that of the Apostle, 1 Cor. 2.14, 15. The natural man receiveth not the things of the spirit of God, for they are foolishness to him; neither can he know them, because they are spiritually discerned. But he that is spiritual, Iudgeth all things; yet he himself is Iudged of no man. The spiritual man can Judge and discern the carnal man, but the carnal man wants a faculty, to Judge of the spiritual man. As a man that carries a dark Lanthorn, can see another by its light; but the other cannot discern him. Such is the difference betwixt persons whose hearts Christ hath, or hath not opened.

Secondly, Christ opening the understanding implies the insufficiency of all external means, how excellent so ever they are in themselves; to operate savingly upon men till Christ by his power open the soul, and so makes them effectual. What excellent Preachers were Isaiah and Jeremiah to the Jews? the former spake of Christ more like an Evangelist of the new, than a Prophet of the Old Testament. The later was a most convictive and pathetical Preacher; yet the one complains Isai. 53.1. Who hath believed our report? and to whom is the arm of the Lord revealed! the other laments the successlesness of his Ministry, Ier. 6.28. The bellows are burnt, the lead is consumed of the fire, the founder melteth in vain. Under the New Testament what people ever enjoyed such choice helps & means, as those that lived under the Ministry of Christ, and the Apostles? yet how many remained still in darkness? Matt. 11.27. We have piped to you, but ye have not danced; we have mourned unto you, but ye have not lamented. Neither the delightful ayrs of mercy, nor the doleful ditties of Judgment could affect, or move their hearts.

And indeed if you search into the reason of it, you will be satisfied; that the choicest means can do nothing upon the heart, till Christ by his spirit open it, because ordinances work not as natural causes do: for then the effect would always follow, unless miraculously hindered, and it would be equally wonderful that all that hear should not be converted, as that the three Children should be in the fiery Furnace so long, and yet not be burned; no, it works not as a natural, but as amoral cause; whose efficacy depends on the gracious and arbitrary concurrence of the spirit. The wind bloweth where it listeth, Joh. 3.8. The ordinances are like the pool of Bethesda John 5.4. At a certain time an Angel came down and troubled the waters, and then they had a healing virtue in them. So the spirit comes down at certain times, in the word; and opens the heart, and then it becomes the power of God to Salvation. So that when you see souls daily sitting under excellent and choice means, and remain dead still; you may say as Martha did to Christ of her Brother Lazarus, Lord, if thou hadst been here, they had not remained dead. If thou hadst been in this Sermon, it had not been so in effectual to them.

Thirdly, it implies the utter impotency of man to open his own heart, and thereby make the word effectual to his own conversion, and Salvation. He that at first said let there be light, and it was so, must shine into our hearts, or they will never be savingly enlightened. 2 Cor. 4.6. A double misery lies upon a great part of mankind viz. impotency and pride. They have not only lost the true liberty and freedom of their wills, but with it have so far lost their understanding and humility, as not to own it. But alas man is become a most impotent Creature by the fall. So far from being able to open his own heart, that he cannot know the things of the spirit, 1 Cor. 2.14. Cannot believe, John 6.44. Cannot obey, Rom. 8.7. Cannot speak one good word, Matt. 12.34. Cannot thing one good thought, 2 Cor. 3.5. Cannot do one good act, John 15.5. O what a helpless shiftless thing is a poor sinner! suitably to this state of impotence, conversion is in Scripture called regeneration John 3.3. A resurrection from the dead Eph. 2.5. A creation Eph. 2.10. A victory 2 Cor. 10.5. Which doth not only imply man to be purely passive, in his conversion to God, but a renitency, and opposition made to that power which goes forth from God to recover him.

Lastly, Christ opening the understanding imports his Divine power, whereby he is able to subdue all things to himself. Who but God knows the heart? who but a God can unlock and open it at pleasure? no mere Creature, no not the Angels themselves; who for their large understanding are Intelligencies: can command or open the heart. We may stand and knock at men's hearts, till our own ache; but no opening till Christ come. He can fit a key to all the cross wards of the will, and with sweet efficacy open it; and that without any force or violence to it. These things are carried in this part of his office. Consisting in opening the heart. Which was the first thing propounded for explication.

Secondly, In the next place let us see by what acts Jesus [ 2] Christ performs this work of his, and what way and method he takes to open the heart of Sinners.

And there are two principal ways by which Christ opens the understandings and hearts of men. viz. By

• His word
• And spirit.

First by his word to this end was Paul commissionated and [ 1] sent to preach the Gospel, Act. 26.18. To open their eyes, and turn them from darkness to light, and from the power of Satan to God. The Lord can if he pleases, accomplish this immediately; but though he can do it, he will not do it ordinarily without means: because he will honor his own institutions. Therefore you shall observe, that when Lydia's heart was to be opened, there appeared unto Paul a man of Macedonia, who prayed him, saying, come over into Macedonia and help us. Act. 19.9. God will keep up the reputation of his ordinances among men. And though he hath not tied himself, yet he hath tied us to them. Cornelius must send for Peter ; God can make the earth produce corn, as it did at first, without cultivation and labor; but he that shall now expect it in the neglect of means, may perish for want of bread.

Secondly, But the ordinances in themselves cannot do it, as [ 2] I noted before; and therefore Jesus Christ hath sent forth the Spirit, who is his Pro—Rex, his vicegerent to carry on this work upon the hearts of his Elect. And when the Spirit comes down upon Souls, in the administration of the ordinances; he effectually opens the heart to receive the Lord Jesus, by the hearing of faith. He breaks in upon the understanding and conscience by powerful convictions, and compunctions; so much that word. John 16.8. imports, he shall convince the world of Sin. Convince by clear demonstration such as enforces assent, so that the Soul cannot but yield it to be so. And yet the door of the heart is not opened, till he have also put forth his power upon the will; and by a sweet and secret efficacy overcome all it's reluctations, and the Soul be made willing in the day of his power. When this is done, the heart is opened. Saving light now shines in it; and this light set up by the Spirit in the Soul is

• First, a new light, in which all things appear far otherwise than they did before. The name of Christ, and Sin ; the word Heaven and Hell have another sound in that man's ears, than formerly they had. When he comes to read the same Scriptures, which possibly he had read an hundred times before, he wonders he should be so blind, as he was, to over look such great, weighty, and concerning things as he now beholds in them: and saith, where were mine eyes, that I could never see these things before?
• Secondly, It is a very affecting light. A light that hath heat and powerful influences in it, which makes deep impressions on the heart. Hence they whose eyes the great Prophet opens, are said to be brought out of darkness, into his marvelous light. 1 Pet. 2.9. The Soul is greatly affected with what it sees. The beams of light are contracted and twisted together in the mind, and being reflected on the heart and affections; soon cause them to smoke, and burn. Did not our hearts burn within us, whilst he talked with us, and opened to us the Scriptures.
• Thirdly, And it is a growing light. Like the light of the morning which shines more and more, unto a perfect Day. Prov. 4.18. When the Spirit first opens the understanding, he doth not give it at once a full sight of all truths, or a full sense of the power, sweetness, and goodness of any truth; but the Soul in the use of means grows up to a greater clearness, day by day. It's knowledge grows extensively in measure, and intensively in power and efficacy. And thus the Lord Jesus by his Spirit opens the understanding. Now the use of this follows in 5. practical deductions.

DOCT. That the sacrifice of Christ our high Priest, is most excellent in itself; and most necessary for us.

Sacrifices are of two sorts, Eucharistical ; or thank-offerings, in testification of homage, duty and service; and in token of gratitude for mercies freely received: and Ilastical, or expiatotory; for satisfaction to Justice, and thereby the attoning and reconciling of God. Of this last kind, was the sacrifice offered by Jesus Christ for us. To this Office he was called by God, Heb. 5.5. in it he was confirmed by the unchangeable oath of God, Psal. 110.4. for it he was singularly qualified by his incarnation, Heb. 5.6, 7. and all the ends of it he hath fully answered. Heb. 9.11, 12.

My present design is from this Scripture to open the general nature and absolute necessity of the Priesthood of Christ. Showing what his Priesthood implies in it, and how all this was indispensably necessary, in order to our recovery, from the deplorable state of sin and misery.

First then, we will consider what it supposes, and implies. And then, wherein it consists. And there are six things which it either presupposeth or necessary includeth in it.

First, At first sight, it supposes man's revolt and fall from God ; and a dreadful breach made thereby, betwixt God and him; else no need of an attoning sacrifice. If one died for all, then were all death. 2 Cor. 5.14. dead in Law, under sentence to die, and that eternally. In all the sacrifices from Adam to Christ, this was still preached to the world; that there was a fearful breach betwixt God, and man; and that even so justice required our blood should be shed. And the fire flaming on the Altar which wholly burnt up the sacrifice, was a lively Emblem of that fiery indignation, that should devour the Adversaries. But above all, when Christ that true and great sacrifice was offered-up to God, then was the fairest glass that ever was in the world, set before us; to see our sin, and misery by the fall in.

Secondly, His Priesthood supposes the unalterable purpose of God to take vengeance for sin▪ He will not let it pass. I will not determine what God could do in this case, by his absolute power; but I think it is generally yielded, that by his ordinate power, he could do no less than punish it, in the person of the sinner, or of his surety.

Those that contend for such a forgiveness, as is an Act of Charity, like that whereby private persons forgive one another, must at once suppose God to part with his right, cedendo de jure suo, and also render the satisfaction of Christ altogether useless, as to the procurement of forgiveness. Yea, rather an obstacle, than a means to it. Surely the nature and truth of God, oblige him to punish sin. He is of purer eyes, than to look upon iniquity, 1 Heb. 13. And beside, the word is gone out of his mouth; that the sinner shall die.

Thirdly, The Priesthood of Christ, presupposeth the utter impotency of man to appease God; and recover his favor by anything he could do, or suffer. Surely God would not come down, to assume a body to die; and be offered up for us; if at any cheaper rate it could have been accomplished. There was no other way to recover man, and satisfy God. Those that deny the satisfaction of Christ, and talk of his dying to confirm the truth; and give us an example of meekness, patience, and self-denial; affirming these to be the sole ends of his death, do not only therein root up the foundation of their own comfort, peace and pardon; but most boldly impeach, and tax the infinite Wisdom. God could have done all this at a cheaper rate. The sufferings of a mere creature, are able to attain these ends. The death of the Martyrs did it. But who by dying can satisfy, and reconcile God? What creature can bring him an adequate and proportionable value for sin? Yea, for all the sin that ever was or shall be transmitted to the natures, or committed by the persons of all God's Elect; from Adam, to the last that shall be found alive at the Lord's coming? Surely, none, but Christ, can do this.

Fourthly, Christ's Priesthood implies the necessity of his being God-man. It was necessary he should be a man in order to his passion, compassion, and derivation of his righteousness, and holiness to men. Had he not been man, he had had no sacrifice to offer, no soul, or body to suffer in. The Godhead is impatible, immortal, and above all those sufferings and miseries Christ felt for us. Besides, his being man fills him with bowels of compassion, and tender sense of our miseries. This makes him a merciful, and faithful High Priest. Heb. 4.15. And not only fits him to pity, but to sanctify us also; for he that sanctifieth, and they that are sanctified, are both of one. Heb. 2.11, 14, 17. And as necessary it was our High Priest should be God, since the value and efficacy of of his sacrifice, results from thence.

Fifthly, The Priesthood of Christ implies the extremity of his sufferings. In sacrifices, you know, there was a destruction, a kind of Annihilation of the Creature, to the glory of God. The shedding of the creatures blood, and burning its flesh with fire, was but an umbrage, or faint resemblance of what Christ endured, when he made his soul an offering for sin.

Sixthly and Lastly, It implies the gracious design of God, to reconcile us at a dear rate to himself, in that he called, and confirmed Christ in his Priesthood, by an oath; and thereby laid out a sacrifice of infinite value for the world. Sins for which no sacrifice is allowed are desperate sins. And the case of such sinners is helpless. But if God allow, yea and provide a sacrifice himself; how plainly doth it speak his intentions of peace and mercy? These things are manifestly presupposed, or implied in Christ's Priesthood.

This Priesthood of Christ is that function wherein he comes before God in our name, and place; to fulfil the Law, and offer up himself to him a sacrifice of reconciliation, for our sins; and by his intercession to continue and apply the purchase of his blood to them for whom he shed it. All this is contained in that famous Scripture, Heb. 10.7, 8, 9, 10, 11, 12, 13, 14. or more briefly. The Priesthood of Christ is that whereby he expiated the sins of men, and obtained the favor of God for them. Col. 1.20, 22. Rom. 5.10. But because I shall insist more largely upon the several parts and fruits of this office, it shall here suffice to speak thus much as to its general nature; which was the first thing proposed for explication.

The necessity of Christ's Priesthood comes next to be opened. [ 2] Touching which, I affirm, according to the Scriptures; It was necessary in order to our salvation, that such a Priest, should, by such a Sacrifice, appear before God for us.

The truth of this assertion will be cleared by these two principles, which are evident in the Scripture, viz. That God stood upon full satisfaction, and would not remit one sin without it. And that fallen man is totally uncapable, of tendering him any such satisfaction. Therefore Christ who only can, must do it; or we perish.

First, God stood upon full satisfaction, and would not remit one sin without it. This will be cleared from the nature of sin. And from the veracity and wisdom of God.

First, From the nature of sin, which deserves that the sinner should suffer for it. Penal evil, in a course of Justice, follows moral evil. Sin and sorrow ought to go together. Betwixt these is a necessary connection. Rom. 6.23. The wages of sin is death.

Secondly, The veracity of God requires it. The word was gone out of his mouth. Gen. 2.17. In the day that thou eatest thereof, thou shalt surely die. From that time he was instantly and certainly obnoxious and liable to the death of soul and body. The Law pronounces him cursed that continues not in all things that are written therein to do them. Gal. 3.9. Now though man's threatenings are often vain, and insignificant things; yet God's shall surely take place. Not one tittle of the Law shall fail, till all be fulfilled. Matth. 5.18. God will be true in his threatenings, though thousands, and millions perish.

Thirdly, The wisdom of God, by which he governs the rational world, admits not of a dispensation, or relaxation of the threatenings, without satisfaction. For as good no King, as no Laws for government. As good no Law, as no penalty. And as good no penalty, as no execution. To this purpose one well observes.

Let none here object, that reconciliation upon this only score of satisfaction, is derogatory to the riches of grace: or that we allow not God, what we do men; viz. to forgive an injury freely, without satisfaction.

Free forgiveness to us, and full satisfaction made to God; by Jesus Christ for us; are not 〈 in non-Latin alphabet 〉 , things inconsistent with each other: as in its proper place, shall be fully cleared to you. And for denying that to God, which we allow to men; you must know, that man and man stands on even ground. Man is not capable of being wronged, and injured by man, as God is by man. There is no compare betwixt the nature of the offenses.

To conclude, man only can freely forgive man, in a private capacity; so far as the wrong concerns himself; but ought not to do so, in a public capacity, as he is a Judge, and bound to execute justice impartially. God is our Law-giver, and Judge. He will not dispense with violations of the Law, but strictly stands on complete satisfaction.

Secondly, Man can tender to God no satisfaction of his own for the wrong done by his sin. He finds no way to compensate, and make God amends; either by doing, or by suffering his will.

First, Not by doing. This way is shut up to all the world. None can satisfy God, or reconcile himself to him this way. For its evident our best works are sinful. All our righteousness as filthy rags, Isa. 64.6. And it's strange any should imagine, that one sin, should make satisfaction for another: if it be said, not what is sinful in our duties, but what is spiritual pure and good, may ingratiate us with God. It is at hand to reply, that what is good in any of our duties, is a debt we owe to God; yea, we owe him perfect obedience; and it is not imaginable, how we should pay one debt, by another. Quit a Farmer, by contracting a new engagement: if we do anything that is good, we are beholding to grace for it. John. 15.5. 2 Cor. 3.5. 1 Cor. 15.10. In a word, those that have had as much to plead on that score, as any now living, have quitted, and utterly given up all hopes of appeasing and satisfying the justice of God that way. It's like, holy Job feared God, and eschued evil as much as any of you; yet he saith, Job 9.20, 21. If I justify myself, mine own mouth shall condemn me; if I say I am perfect, it shall also prove me perverse. Though I were perfect, yet would I not know my soul; I would despise my life. It may be David was a man as much after the heart of God, as you; yet he said, Psal. 143.2. Enter not into judgment with thy servant, for in thy sight shall no man living be justified. It's like Paul lived as holy, heavenly, and fruitful a life, as the best of you; and far, far beyond you; yet he saith, 1 Cor. 4.4. I know (or am conscious to myself) of nothing, yet am I not thereby justified. His sincerity might comfort him, could not justify him. And what need I say more, the Lord hath shut up this way to all the world. And the Scriptures speak it roundly, and pl ••• lie; Rom. 3.20. Therefore by the deeds of the Law; there shall no flesh be justified in his sight. Compare Gal. 3.21. Rom. 8.3.

Secondly, And as man can never reconcile himself to God by doing, so neither by suffering. That is equally impossible. For no sufferings can satisfy God, but such as are proportionable to the offense we suffer for. And if so, an infinite suffering must be born. I say infinite, for so sin is; an infinite evil, objectively considered, as it wrongs an infinite God. Now sufferings may be said to be infinite, either in respect of their weight, exceeding all bounds and limits. The letting out the wrath and fury of an infinite God. Or in respect of duration, being endless and everlasting. In the first sense, no Creature can bear an infinite wrath. It would swallow us up. In the second, it may be born, as the damned do; but then, ever to be suffering, is never to have satisfied.

So that no man can be his own Priest, to reconcile himself to God, by what he can do, or suffer. And therefore, one that is able by doing, and suffering to reconcile him, must undertake it, or we perish. Thus you see plainly, and briefly; the general nature and necessity of Christ's Priesthood.

From both these, several useful Corollarys, or practical deductions offer themselves.

DOCT. That the Oblation made unto God, by Jesus Christ, is of unspeakable value, and everlasting efficacy; to perfect all them that are, or shall be Sanctified, to the end of the world.

Out of this fountain flow all the excellent blessings that believers either have, or hope for. Had it not been for this, there had been no such things in rerum natura as Justification, Adoption, Salvation, &c. peace with God, and hopes of glory, pardon of sin, and divine acceptation: These and all other our best mercies, had been but so many entia rationis, mere conceits. A man (as one saith) might have haply imagined such things as these, as he may golden Mountains, and Rivers of liquid gold, and rocks of Diamonds: but these things could never have had any real existance extramentem, had not Christ offered up himself a Sacrifice to God for us. It is the blood of Christ, who through the eternal spirit, offered up himself without spot to God, that purges the Conscience from dead works. Heb. 9.14. That is, from the sentence of condemnation and death, as it is reflected by Conscience, for our works sake.

His appearing before God as our Priest, with such an offering for us; is that which removes our guilt, and fear together. He appeared, to put away sin, by the sacrifice of himself. Heb. 9.26. Now, for as much as the point before us, is of so great weight in itself, and so fundamental to our safety and comfort; I shall endeavor to give you as distinct and clear an accompt of it, as can consist with that brevity, which I must necessarily use. And therefore Reader, apply thy mind attently to the consideration of this excellent Priest, that appears before God; and the Sacrifice he offers; with the properties and adjuncts thereof. The Person before whom he brings, and to whom he offers it. The Persons for whom he offers, and the end for which this Oblation is made.

First, The Priest that appears before God with an Oblation [ 1] for us, is Jesus Christ, God-man. The dignity of whose person dignified, and derived an inestimable worth to the offering he made. There were many Priests before him, but none like unto him; either for the purity of his person, or the perpetuity of his Priesthood. They were sinful men, and offered for their own sins, as well as the sins of the people. Heb. 5.3. But he was holy, harmless, undefiled, separate from sinners. Heb. 7.2. He could stand before God, even in the eye of his Justice, as a Lamb without spot. Though he made his soul an offering for sin, yet he had done no iniquity, nor was any guile found in his mouth. Isa. 53.9. And indeed his offering had done us no good, if the least taint of sin had been found on him. They were mortal men, that continued not by reason of death, Heb. 7.23. But Christ is a Priest forever. Psal. 110.4.

Secondly, The Oblation or offering he made, was not the [ 2] blood of beasts, but his own blood. Heb. 9.12. And herein he transcended all other Priests, that he had something of his own to offer. He had a body given him to be at his own dispose, to this use and purpose. Heb. 10.10. He offered his body ; Yea, not only his body, but his soul was made an offering for sin. Isa. 53.10. We had made a forfeiture of our souls and bodies by sin, and it was necessary the Sacrifice of Christ should be answerable to the debt we owed. And when Christ came to offer his Sacrifice, he stood not only in the capacity of a Priest, but also in the capacity of a surety; and so his soul stood in the stead of ours, and his body in the stead of our bodies. Now the excellency of this Oblation will appear in the following adjuncts, and properties of it. This Oblation being for the matter of it the soul and body of Jesus Christ; is therefore,

First, Invaluably precious. So the Apostle stiles it, 1 Pet. 1.19. Ye were redeemed 〈 in non-Latin alphabet 〉 with the precious blood of the Son of God. And such it behooved him to offer. For it being offered as an expiatory Sacrifice, it ought to be equivalent in its own intrinsic value, to all the souls and bodies that were to be redeemed by it. And so it was, and more also; for there was a redundancy of value, an overplus of merit, which went to make a purchase for the redeemed; as will be opened in its place. So that as one rich-Diamond, is more worth than a thousand Pebbles; one piece of Gold, than a many Counters; so the soul and body of one Christ, is much more excellent, than all the souls and bodies in the world.

And yet, I dare not affirm as some do, that by reason of the infinite preciousness of Christ's blood; one drop thereof had been sufficient to have redeemed the whole world: for if one drop had been enough, why was all the rest, even to the last drop shed? Was God cruel, to exact more from him than was needful and sufficient? Besides we must remember, that the passions of Christ which were inflicted on him as the curse of the Law; these only are the passions which are sufficient for our redemption from the curse of the Law; now, it was not a drop of blood, but death which was contained in the curse. This therefore was necessary to be inflicted. But surely as none but God can estimate the weight and evil of sin, so none but he can comprehend the worth and preciousness of the blood of Christ, shed to expiate it. And being so infinitely precious a thing which was offered up to God, it must,

Secondly, Needs be a most complete and all-sufficient Oblation, fully to expiate the sins of all, for whom it was offered, in all ages of the world. The virtue of this Sacrifice reacheth backward as far as Adam, and reacheth forward to the last person of of the Elect springing from him. That the efficacy of it thus reached back to Adam, is plain; for on the account thereof he is styled the Lamb slain from the foundation of the world. Rev. 13.8.

And to the same sense a Judicious Expositor understands those words of Christ. Joh. 8.58. before Abraham was I am. And look as the Sun at mid-day extends his light and influence, not only forward towards the West ; but also backward towards the East, where he arose: so did this most efficacious Sacrifice reach all the Elect in the virtue of it, who died before Christ came in the flesh. It is therefore but a vain cavil that some make against the satisfaction of Christ to render it needless; when they say many w • re saved without it, even as many as were saved before the death of Christ. For they say, the effect cannot be before the cause, which is true of physical, but not of moral causes; and such was Christ's satisfaction. As for Example, a captive is freed out of prison from the time that his surety undertakes for him, and promises his Ransom; here the Captive is actually delivered, though the ransom that delivered him, be not yet actually paid. So it was in this case. Christ had engaged to the Father to satisfy for them, and upon that security they were delivered.

And the virtue of this Oblation not only reaches those believers that lived and died before Christ's day; but it extends itself forward, to the end of the world. Hence Heb. 13.8. Christ is said to be the same, yesterday, today, and forever ; that is, he is not so a Savior to us that now live, as that he was not their Savior also, that believed in him before us from the beginning. Nor yet so a Savior both to them and us, as that he shall not be the same to all that shall believe on him, to the worlds end.

To the same sense are those words, Heb. 11.40. rightly Paraphrased, God having povided some better thing for us, that they without us, should not be made perfect. q. d. God hath appointed the accomplishment of the promise of sending the Messiah, to be in the last times. That they ( viz. that lived before Christ) should not be perfected; that is justified, and saved, by anything done in their time, but by looking to our time, and Christ's satisfaction made therein; whereby they and we are perfected together. No tract of time can wear out the virtue of this eternal Sacrifice. It is as fresh vigorous and potent now, as the first hour it was offered. And though he actually offers it no more, yet he virtually continues it by his intercession now in Heaven. For there he is still a Priest. And therefore about sixty years after his Assention, when he gave the Revelation to John, he appears to him in his Priestly garments. Rev. 1.13. Cloathed in a garment down to the feet, and girt about the paps with a golden girdle: in illusion to the Priestly Ephod, and curious girdle.

And as the virtue of this Oblation reaches backward, and forward, to all ages, and to all believers, so to all the sins of all Believers, which are fully purged and expiated by it. This no other Oblation could do. The legal Sacrifices were no real expiations, but rather remembrances of sins. Heb. 9.9, 12. Heb. 10.3. And all the virtue they had, consisted in their Typical relation to this Sacrifice. Gal. 3.23. Heb. 9.13. And separate from it were altogether weak, unprofitable, and insignificant things. Heb. 7.18. but this blood cleanseth from all sins, 1 John. 1.7. all sin, originating, or originated, or actual flowing from them both. It expiates all fully, without exception, and finally, without revocation. So that by his being made sin for us, we are made not only righteous, but the righteousness of God in him. 2 Cor. 5.21.

Thirdly, and Lastly, to name no more; being so precious in itself, and so efficacious to expiate sin, it must needs be a most grateful Oblation to the Lord, highly pleasing and delightful in his eyes. And so indeed it is said. Eph. 5.2. He gave himself for us, an offering, and a Sacrifice to God, for a sweet smelling savor. Not that God took any delight or content in the bitter sufferings of Christ, simply and in themselves considered; but with relation to the end for which he was offered, even our redemption and salvation.

Hence arose the delight and pleasure God had in it: this made him take pleasure in bruising him, Isa. 53.10. God smelt a savor of rest in this Sacrifice. The meaning is, that as men are offended with a stench, and their stomachs rise at it; and are on the contrary delighted with sweet odors and fragrancies, so the blessed God speaking after the manner of men, is offended and filled with loathing and abhorrence by our sins; but infinitely pleased and delighted in the offering of Christ for them, which came up as an odor of a sweet smelling savor to him, whereof the costly perfumes under the Law, were Types and shadows. This was the Oblation.

Thirdly, This Oblation he brings before God, and to him he offers it up. So speaks the Apostle Heb. 9.14. through the eternal [ 3] spirit, he offered himself without spot to God. As Christ sustained the capacity of a surety, so God of a Creditor; who exacted satisfaction from him. That is, he required from him, as our surety the penalty due to us, for our sin. And so Christ had to do immediately with God, yea with a God infinitely wronged, and incensed by sin against us. To this incensed Majesty, Christ our Priest approacheth, as to a devouring fire, with his Sacrifice.

Fourthly, The persons for whom, and in whose stead he offered [ 4] himself to God, was the whole number of God's Elect, which were given him of the Father; neither more, nor less. So speak the Scriptures, He laid down his life, for the sheep. Joh. 10.15. For the Church. Act. 20.28. For the Children of God, Joh. 11.50, 51, 52. It is confessed there is sufficiency of virtue in this Sacrifice to redeem the whole world; and on that account some Divines affirm, he is called the Savior of the world, Joh. 40.42. & alibi. We acknowledge also, that he purchased the services of others, beside the Elect, to be useful to them, as they many ways are. In which sense others take those Scriptures that speak so universally of the extent of his death. We also acknowledge that the Elect being scattered in all parts, and among all ranks of men in the world, and unknown to those that are to tender Jesus Christ to men by the Preaching of the Gospel: The style of the Gospel (as it was necessary) is by such indefinite expressions, suited to the general tenders they are to make of him: But that the efficacy, and saving virtue of this all-sufficient Sacrifice is coextended with God's Election, so that they all, and no others can, or, shall reap the special benefits of it; is too clear in the Scriptures, to be denied. Eph. 5.23. John. 17.2, 9, 19, 20. John. 10.26, 27, 28. 1 Tim. 4.10.

Fifthly, The design and end of this Oblation was to atone, pacify, [ 5] and reconcile God; by giving him a full and adequate compensation, or satisfaction for the sins of these his Elect. So speaks the Apostle Col. 1.20. And having made peace, through the blood of his cross; by him to reconcile all things unto himself: by him I say, whether they be things in earth, or things in Heaven. So 2 Cor. 5.19. God was in Christ, reconciling the world to himself. Reconciliation is the making up of that breach caused by sin, between us and God; and restoring us again to his favor and friendship. For this end Christ offered up himself to God. I say, not for this end only, but more especially, hence it's called: 〈 in non-Latin alphabet 〉 a propitiation, and so the Seaventy render that place, Num. 15. 〈 in non-Latin alphabet 〉 the propitiating Ram. But here I would not be mistaken, as though the reconciliation were made only between us and God the Father, by the blood of the Cross: for we are reconciled by it to the whole Trinity. Every sin being against the divine Majesty, it must needs follow, that the three persons having the same divine Essence, must be all offended by the commission; and so all reconciled by the expiation, and remission of the same. But reconciliation is said to be with the Father, because though the works of the Trinity ad extra be undivided, and what one doth all do; and what is done to one, is done to all; yet by this form and manner of expression (as a learned man well observes) the Scriptures point out the proper offices of each person. The Father receives us into favor, the Son mediates and gives the ransom, which procures it, the Spirit applies and seals this to the persons and hearts of believers. However, being reconciled to the Father, we are also reconciled to the Son and Spirit, as they are one God, in three persons. And if it be objected, that then Christ offered up a Sacrifice, or laid down a price to reconcile us to himself: I shall more fairly and directly meet with and satisfy that objection, when I come to speak of Christ's satisfaction, which is one of the principal fruits of this his excellent Oblation. For present this may inform you about the nature, and precious worth of Christ's Oblation. The uses whereof follow, in these five practical Inferences.

DOCT. That Jesus our High Priest lives forever, in the capacity of a potent intercessor in Heaven for believers.

Here we will inquire, First, what it is for Christ to be an intercessor. Secondly, By what acts he performs that work in Heaven. Thirdly, Whence the potency and prevalency of his intercession is. Fourthly, and Lastly, How he lives forever to make intercession for us.

[ 1] First, What it is for Christ to be an intercessor for us. To intercede in general, is to go betwixt two parties to entreat, argue, and plead with one, for the other. And of this there are two sorts. First, ex charitate, ut fratres. That whereby one Christian prays and pleads with God for another. 1 Tim. 2.1. Secondly, Ex officio, mediatorio, that whereby Christ, as an act of office, presents himself before God, to request for us. Betwixt these two is this difference; that the former is performed not in our own, but another's name; we can tender no request to God immediately, or for our own sake, either for ourselves, or for others. Joh. 16.23. Whatsoever ye shall ask the Father in my name, he will give it you. But the latter which is proper to Christ, is an Intercession with God for us, in his own name, and upon the account of his proper merit. The one is a private act of Charity, the other a public act of Office. And so he is our Advocate or Court-friend, as Satan our accuser, or Court-adversary. Satan is 〈 in non-Latin alphabet 〉 , one that charges us before God. 1 Pet. 5.8. And continually endeavors to make breaches between us and God. Christ is 〈 in non-Latin alphabet 〉 , our Attorney, Advocate or Lidger, that pleads for us and continues peace and friendship between us, and God. 1 Joh. 2.2. If any man sin, we have an advocate with the Father, Jesus Christ the righteous.

And thus to make intercercession, is the peculiar and incommunicable prerogative of Jesus Christ. None but he can go in his own name to God. And in that sense we are to understand that place, Ezech. 44.2, 3. Then said the Lord unto me, this gate shall be shut, it shall not be opened, and no man shall enter in by it: because the Lord the God of Israel hath entered in by it, therefore it shall be shut. It is for the Prince, the Prince he shall sit in it, to eat bread before the Lord, &c. The great broad gate, called here the Princes gate, signifies that abundant and direct entrance that Christ had into Heaven, by his own merits and in his own name; this faith the Lord shall be shut, no man shall enter in by it; all other men must come thither as it were by collateral or side doors, which looked all towards the Altar, viz. by virtue of the Mediator, and through the benefit of his death imputed to them.

And yet though God hath forever shut up and barred this way to all the children of men, telling us that no man shall ever have access to him in his own name, as Christ the Prince had: How do some notwithstanding, strive to force open the Princes gate? So do they that found the intercession of Saints upon their own works and merits; thereby robbing Christ of his peculiar glory. but all that so approach God, approach a devouring fire. Christ only in the virtue of his blood, thus comes before him; to make intercession for us.

Secondly, We will inquire wherein the Intercession of Christ [ 2] in Heaven consists, or by what acts he performs this Glorious Office there. And the Scriptures place it in three things.

First, In his presenting himself before the Lord in our names, and upon our accounts. So we read in Heb. 9.24. Christ is entered into Heaven itself, now to appear in the presence of God for us. The Apostle manifestly alludes to the High-Priests appearing in the Holy of Holies, which was the figure of Heaven, presenting to the Lord the names of the twelve Tribes of Israel, which were on his breast, and shoulders. Exod. 28.9, 12, 28, 29. to which the Church is supposed to allude, in that request Cant. 8.6. set me as a seal upon thine heart, as a seal upon thine arm. Now the very sight of Christ, our High Priest in Heaven, prevails exceedingly with God, and • urns away his displeasure from us. As when God looks upon the Rainbow, which is the sign of the Covenant; he remembers the earth in mercy. So when he looks on Christ, his heart must needs be towards us upon his account: and therefore in Rev. 4.3. Christ is compared to a Rainbow, encompassing the Throne.

Secondly, Christ performs his intercession-work in Heaven, not by a naked appearing in the presence of God only, but also by presenting his blood, and all his sufferings to God, as a moving plea on our account. Whether he make any proper oral intercession there, as he did on earth, is not so clear; some incline to it, and think it's countenanced by Zech. 1.12, 13. where Christ our intercessor presents a proper vocal request to the Father, in the behalf of his people. Saying, O Lord of Hosts how long wilt thou not have mercy on Jerusalem, and on the Cities of Judah, against whom thou hast had indignation these threescore and ten years ; and the Lord answered him with good and comfortable words. And so, Act. 2.23. As soon as he came to Heaven, he is said (and that as the first fruits of his Intercession) to obtain the promise of the Holy-Ghost. But sure I am, an Interceding voice, is by an usual prosopopeia attributed to his blood; which in Heb. 12.24. is said to speak better things than the blood of Abel. Now Abel's blood, and so Christ's, do cry unto God, as the hire of the Laborers unjustly detained; or the whole creation, which is in bondage through our sins, are said to cry and groan in the ears of the Lord. I am. 5.4. Rom. 8.22. not vocally, but efficatiously. A rare illustration of this Efficatious Intercession of Christ in Heaven, we have in that famous story of Amintas, who appeared as an Advocate for his brother Aechylus, who was strongly accused, and very likely to be condemned to die. Now Amintas having performed great services, and merited highly of the Common-Wealth; in whose service one of his hands was cut off in the Field: he comes into the Court on his brothers behalf, and said nothing; but only lifted up his arm, and shown them cubitum sine manu, an arm without an hand; which so moved them without a word speaking, that they freed his brother immediately.

And thus if you look into Revel. 5.6. you shall see in what posture Christ is represented visionally there, as standing between God and us. And I beheld and loe in the midst of the Throne, and four beasts; and in the midst of the Elders stood a Lamb, as it had been slain. (i. • .) bearing in his glorified body, the marks of his death, and sacrifice. Those wounds he received for our sins on earth, are as it were still fresh bleeding in Heaven. A moving and prevailing argument it is with the Father, to give out the mercies he pleads for.

Thirdly, and Lastly; He presents the prayers of his Saints to God, with his merits; and desires that they may for his sake be granted. He causes a cloud of incense to ascend before God, with them. Revel. 8.3. All these were excellently Typed out by the going in of the High Priest before the Lord, with the names of the Children of Israel on his breast; with the blood of the Sacrifice; and his hands full of incense, as the Apostle explains them in Heb. 7. and Heb. 9.

Thirdly, And that this Intercession of Christ is most potent, successful, and prevalant with God, will be evinced both from the [ 3] qualifications of this our Advocate, from his great interest in the Father, from the nature of the pleas he useth with God: and from the relation and interest believers have both in the Father to whom, and the Son by whom this intercession is made.

First, our Intercessor in the Heavens is every way able and fit for the work, he is engaged in there. What ever is desirable in an Advocate, is in him eminently. It is necessary that he who undertakes to plead the cause of another, especially if it be weighty and intricate should be wise, faithful, tender-hearted, and one that concerns himself in the success of his business. Our Advocate Christ wants no wisdom, to manage his work. He is the wisdom of God; yea only wise, Jude 25. There's much folly in the best of our duties, we know not how to press an argument home with God; but Christ hath the art of it. Our business is in a wise hand. He is no less faithful, than wise; therefore he is called a faithful High Priest in things pertaining to God. Heb. 2.17. He assures us we may safely trust our concerns with him. Joh. 14.2. In my Fathers house are many mansions, if it were not so, I would have told you. Q. D. do you think I will deceive you? Men may cheat you, but I will not: your own hearts may, and daily do deceive you; but so will not I. And for tender heartedness, and sensible resentments of our conditions▪ there is none like him. Heb. 4.15.