A systeme or body of divinity consisting of ten books : wherein the fundamentals and main grounds of religion are opened, the contrary errours refuted, most of the controversies between us, the papists, Arminians, and Socinians discussed and handled, several Scriptures explained and vindicated from corrupt glosses : a work seasonable for these times, wherein so many articles of our faith are questioned, and so many gross errours daily published / by Edward Leigh.

CHAP. IV. Of Christs Offices.

SO much may serve concerning Christs Natures, both what they be, Manhood and God-head. And

Secondly, How they are united into one Person by a personal Union. Christs Offices in the next place are to be treated of. Wherein con∣sider,

• 1. His calling to his Office.
• 2. The Office to which he was called, or which is all one. The efficient cause of these Offices, and the matter or parts of them.

For the cause of the Lords undertaking these Offices, it was the will and calling of his Father who is said to anoint him * 1.1, that is to say, to appoint him to them, and sit him for them, and himself saith, Him hath God the Father sealed, that is to say, ratified and set apart to that work, as a Prince by his Seal doth give Commis∣sion to any of his Subjects to undertake such and such a work, furnishing him with Authority to fulfill the same. And therefore the Apostle to the Hebrews saith par∣ticularly concerning his Priesthood, that he did not make himself a Priest, but he that said unto him, Thou art my Sonne, this day have I begotten thee; and this calling

was ratified with an Oath, saying, That the Lord hath sworn and will not repent, Thou art a Priest for ever, to let us know the certainty and immutability thereof. Now this observation makes to the exceeding great commendation of the good∣nesse of God, that he himself would take care to provide for us a perfect and suf∣ficient helper against this our misery. If we had bethought our selves of a remedy, and procured it for our selves, so much lesse had been the glory of his grace. But when he to whom it little pertained in regard of any good he should get by it, but that he counts it a benefit to manifest his grace by doing good to us; when he (I say) bethought himself of a way to effect this work, and took order to send a Per∣son that was perfectly sufficient to work it out: Now this honour is enlarged ex∣ceedingly, and the glory of the work redoundeth wholly to him, and then it must be confessed to be altogether of his grace. It is true indeed that Justice and Mercy do meet together in this work, and each shew it self in perfection, for that he par∣doneth our sins and saveth us. Now that Jesus Christ hath deserved pardon of sin and salvation for us, it is a part of righteousnesse. For he is righteous (saith the Scripture) to forgive us; but in that he himself found out a means to satisfie his Justice, and after a sort to tie his righteousnesse to do this for us, this is of meer mercy and grace, for mercy is the beginning and first cause of our deliverance, but yet mercy sees justice satisfied, and so accomplisheth the whole work, not with any wrong, injury or offence to justice, and with the help of it. So we see our Lord Jesus Christ came to undertake this work, the manhood of his own accord did not put himself to do it, the Angels did not perswade him, we did not intreat him or hire him. Nay we nor any other creature had an hand in assigning him to it, but the Father being offended with us, and finding the way of his justice shut against us by our sins, made a Covenant with the Sonne that he should undertake it, and appointed it to be done by the way of taking our felsh, resolving that that Person should be the raiser up of lost and fallen man to happinesse and fe∣licity.

Now for the Offices themselves which Christ undertook, we must learn them* 1.2 by the Titles which the Scripture giveth unto him. These Titles are a Saviour, a Redeemer, a Mediator, a Surety, a Christ, a Lord, and in explicating these six Ti∣tles, I shall sufficiently declare the Offices of our Lord.

First, I say he was a Saviour, A Saviour is a Person that undertaketh to free any* 1.3 that are in distresse through the want of good things, and the presence of evil, from that misery under which they lie, by taking away those evils from them, and conferting those good things upon them. Now he is therefore called by the name of Iesus * 1.4 which signifies a Saviour, because he was to deliver his people from that misery whereinto Adam and themselves had plunged themselves, removing those extream evils which lay on them, and bringing unto them those great benefits wher∣of

they were deprived. Even among us when any City or Commonwealth is op∣pressed* 1.5 by a Tyrant who spoileth them of their Liberty and Lands, and holds them in slavery and beggery; if any person arise and put down that Tyrant, and restore every man his Goods and Liberty, free them from their miseries, and re∣store them the free use of their Countrey and Laws, this man is a Saviour of such a City: so is the Lord Jesus to us. Therefore is he frequently entituled, The salva∣tion of God: Mine eyes have seen thy salvation, and all the ends of the earth shall see the salvation of God, and our God the God of our salvation. So was he figured by all the Judges whom God raised up to help his people, for it is said, God raised them* 1.6 up Saviours which saved them out of the hands of their enemies, and God raised them up a Saviour, even such and such a one, they were Types of Christ the great Saviour, That saveth us out of the hands of our enemies, as that holy man telleth in this Song. This is the first Title Jesus, and the reason of it, and it was his Name by which he was commonly known and called, and now known and called, a name of infinite sweetnesse to us, of infinite honour and praise to him; For how much comfort did oppressed Nations receive at the hearing of such a Deliverer? How much honour did they shew unto him? And therefore when the Apostle telleth us of our subje∣ction unto Christs Authority, he ascribeth it unto this Name, as shewing us, that this is the foundation of his requiring, and our yeelding all honour and obedi∣ence to him. He takes not upon him to be honoured onely, because he will be honoured, or because he is in himself worthy of it in regard of Excellency, but because he hath deserved it at our hands, and is perfectly worthy of it in regard of the things he hath done for us. Baptism saves representatively, Ioshua temporally, Ministers instrumentally, Jesus principally.

Christ delivers his people from their spiritual slavery, the bondage of sin, Satan,* 1.7 the Law, Death, Hell.

The slavery of sin and Satan is all one, the Devil hath dominion over the soul only by sinne, our lusts are his strong holds, Satan is cast out when sinne is broken, 2 Tim. 2. 26. See 1 Ioh. 3. 8.

Where he comes to be a Saviour

First, He breaks all the yokes of sinne, Rom. 7. 14, 17. & 8. 2. He delivers his servants,

• 1. From the guilt of sin, whereby the sinner is bound over to punishment, Christ hath discharged the debt for us, Rom. 8. 1. Gal. 3. 13.
• 2. From the stain and defilement of sinne, 1 Cor. 6. 11. and that partly by re∣pairing the image of God in the soul which sinne had defaced, and by imputing all his righteousnesse to them, so that the soul stands covered over before God with the beauty of Christ Jesus, Revel. 1. 5.
• 3. From the reigning power of sin by his Spirit, Rom. 6. Acts 3. 26. Titus 2. 14. 1 Pet. 1. 18.

Secondly, Christ delivers his people from the yoke of the Law both Ceremonial and Moral.

• 1. He hath totally delivered his people from the ceremonial Law, those ceremo∣nies that concerned the publick external Worship of God, and their private con∣versation, multitude of observations, and some costly.* 1.8
• 2. He hath freed them from the burden of the Moral Law,
  • 1. From it as a Covenant of life, they have life by Christ.
  • 2. From the curses of it, Gal. 3. 13.
  • 3. The rigor of it.
  • 4. As it brings wrath and the Spirit of bondage, 2 Tim. 1. 7.
  • 5. From the irritation of it, for by accident it provokes a mans corruption, Rom. 7. 8.
  • ...

• ...
  • 6. As it increaseth the guilt of sin, Christ hath taken all the guilt upon his own shoulders.

Thirdly, Christ sets all his servants free from the yoke of Death and Hell, the first and second death; this is proved out of 1 Cor. 15. 25, 26, 54. Ioh. 11. 26. Revel.* 1.9 2. 10. & 20. 6. 1 Thes. 1. ult. Christ delivers his people from the curse of Death.

• 1. Meritoriously by undergoing death, Heb. 2. 14, 15. In morte Christi obiit mors, he endured the wrath of God due to all Gods people.
• 2. He effectually applies this to his people in the administration of the Covenant of Grace.

The Papists abuse the name of Jesus four wayes:

• 1. In making it a name of wonder, using it idly and foolishly in their talk, O* 1.10 Iesus!
• 2. In a superstitious worshipping of the letters and syllables, bowing at the sound of the word, Vox Iesus, vel audita, vel visa, is worshipped by them. They say this is the name which God gave his Son after he had submitted to death for us. This name Jesus was given to Christ long before his exaltation. It is common to others, Iesus the sonne of Syrach, and Ioshua Heb. 4. 8. They doe not bow at the Name of Christ or Immanuel, or at the mention of any other Person in the Trinity.
• 3. In making it a name of a Sect, the Jesuites are so termed from it. Vide Be∣zam in 1 Cor. 2. 21. They should rather be called Ignatians of Ignatius the first au∣thor of their Society and Order.
• 4. In abusing it for a charm to cast out Devils. The Scripture indeed saith, By thy Name, but the meaning is by thy power have we cast out Devils.

They abuse that place, Acts 3. 16. His Name hath made this man strong, that is, say they, the Apostles pronounced the Name Jesus, and the pronunciation of this name hath a force of driving away Devils, or doing other miracles, the Name of Christ there is Christ himself or his power.

The Jews out of the word Iesu make the number of ••16. by the Letters, and there they have curses and blasphemies scarce to be named. Calverts Annot. on the blessed Jew of Morocco.

The Arminians say, Salvation may be had without knowledge of, or faith in* 1.11 Christ Jesus. Vide Musaeum contra Vedel. c. 9. Act. 4. 12. Some of the ancient Fa∣thers before the rising of the Pelagian Heresie, who had so put on Christ, as Lip∣sius speaks, that they had not fully put off Plato, have unadvisedly dropt some speeches, seeming to grant, that divers men before the Incarnation, living accor∣ding to the dictates of right reason, might be saved without faith in Christ. The Quession is not, Whether a Gentile believing in Christ may be saved? But, Whe∣ther a man by the conduct of Nature without the knowledge of Christ, may come to heaven? The assertion whereof we condemn as wicked Pelagian Socinian Here∣sie: and think that it was well said of Bernard, That many labouring to make Plato a Christian, do prove themselves to be Heathens. The Patriarchs and Jews believed in Christum exhibendum & moriturum, as we in him Exhibitum & mortuum. Gen. 12. 3. & 49. 10. Psal. 27. 8. & 110.

Bowing at the name of Jesus is defended by Mountague, Orig. Eccles. part. 1. pag. 123. And Parre on the Romans seems from Zanchy and Paraeus to justifie it, but it is generally disliked by the soundest Divines.

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The second Title by which he is termed, is a Redeemer, by which is expressed in* 1.12 part the manner how he saved us, even by buying us out of the hands of our ene∣mies. For to save signifieth to deliver without intimating the means of delivering, but to redeem noteth also the way how the deliverance was accomplished, even by paying a price, a valuable consideration, in regard of which the party captived, and forfeited to death or bonds should be restored to his liberty and good estate again. And this kind of deliverance is the fairest deliverance, & the only way of procuring deliverance, when a person is made miserable by his own default, and fallen into the hands of Justice joyned with perfect strength, so that there is neither reason to use violence against him, nor possibility to proceed by violence. It was so with us, our misery came in regard of God from our own default, so that he was tied by the rules of his own justice to cast us off from himself, and from the enjoyment of those benefits that he had once bestowed upon us. And such is the weighty po∣wer and omnipotent arm of the most high, that it was impossible to pull us from out of the hands of his justice, whether he would or no. Wherefore then re∣mained alone this way of buying us out of his hands, by laying down a sufficient ransome for us, and so did Jesus, he laid down his life as a ransome for many.

One was made free among the Romans, Vi, precio, manumissione. Christ by force hath delivered us from sinne and Satan, Col. 2. 13, 14. paid the price to his Father, 1 Tim. 2. 6. a price every way equivalent to the debt, and hath manumitted us also from the justice of God.

The price which he paid to redeem us was no lesse then that of his own most* 1.13 precious bloud, as Peter tels us, by which it came to passe that Justice being sa∣tisfied, the Lord God of heaven willingly released us from his curse and wrath, and the punishment due to our sins. Indeed in regard of Satan and the flesh we are to them in unjust captivity, as I may speak, as was Israel in Egypt to Pharaoh. The Devil had by fraud, craft, subtilty, guile, made us his slaves, and by force kept us under his servitude, wherefore God dealeth not with him by way of composition but compulsion, drawing us out of his power in spight of his heart, but with his Father he effecteth our deliverance another way, even by compounding and pay∣ing for our deliverance. You see why and how he is a Redeemer, and therefore this Title is often given him, The Lordthy Redeemer, and thy Redeemer the holy One of Israel.

All that is in God is offended by sin, and all in sin, yet two Attributes of his are especially offended by it:

• 1. His Justice, that whereby he cannot but punish sin where ever he finds it un∣der the guilt of it.
• 2. His holinesse, whereby he cannot but hate sinne where ever he finds it in com∣petition with him.

There are two things in sinne, the commanding and condemning power of it, Vis dominandi & vis damnandi, Rom. 8. 2. In Christs death there are two things;

• 1. The price or value of it.
• 2. The power and efficacy of it. The price of Christs death takes away the condem∣ning power of sinne, and so Gods Justice is satisfied, the power of Christs death takes away the commanding power of sinne, and so his holinesse is appeased. Faith layes hold on the price of Christs death which takes away the condemning power of sin, by new obedience we partake of the vertue and efficacy of Christs death whereby the commanding power of sinne is taken away.

Christ is a Saviour by his merit and power. He doth conquer for us by his me∣rit,

and in us by the efficacy of his Spirit. Christs merit is necessary:

1. In regard of the difference of the enemies, God and the Law are our ene∣mies by right, the Devil and the World out of malice. God could not be over∣come, therefore he must be reconciled; the Law could not be disanulled, there∣fore it must be satisfied. In regard also of the Devil that fights against us as a tem∣pter, so Christ was to overcome him by his power, and as an Accuser, so Christ was to overcome him by his merit, Rom. 8. 34.

Secondly, Because of the different quality and respect in which Satan is an enemy.

• 1. He had a legal right as Gods executioner, Ephes. 2. 14.
• 2. He had an usurped power, Iohn 2. 32. the Lord made him an executioner, we made him a Prince, by the merit of Christ Satan is put out of office.

Secondly, Christ is a Saviour by power, and the efficacy of his Spirit, 1 Cor. 15. 57. Rom. 16. 20. Iohn 10. 24.

• 1. It is bestowed upon us by vertue of Christs intercession, Heb. 7. 25. Rom. 5. 10. Zech. 3. 2.
• 2. It is sued out by prayer, Rom. 1. 27.
• 3. It is conveyed to us in the Ministry of the Word, Psal. 8▪ 2. Isa. 53. 1. Rom. 1. 16. 2 Cor. 10. 5.
• 4. This power is received and given by faith, 1 Pet. 5. 10.

But the third Title followeth, He is called a Mediator betwixt God and man, and* 1.14 a Mediator of the New Covenant. A Mediator is a Person that laboureth to set at agreement two or more parties that be at variance, and therefore it is required that he be interessed into both parties, and have such a right in both, that in rea∣son both should and so farre as they are good and wise both will hearken and con∣sent unto him. So Christ is a middle Person betwixt God and man, that he might fitly discharge the great work of making a peace betwixt God and man whom sinne had set at odds, and of reconciling the one to the other that were grown to be at enm••ty one with another. The first Covenant the Covenant of works was such as needed no Mediator, and therefore it was made without a Mediator by the Per∣sons covenanting alone without any coming betwixt, for there was perfect amity betwixt them, and that Covenant gave Laws for the continuing and perfecting of that amity. For the Creator loved the creature as he needs must, because there was nothing in the creature that came not from his own work, and so must needs be pleasing to him, for it is impossible that the Creator should hate the creature so long as nothing is found in it, but that which he puts in him: and the creature al∣so loved the Creator, perceiving in him nothing but love and favour, by which he had done much good for him already, and was willing to do more, and not wil∣ling to do him any evil except himself should pull it upon himself by sinning, which he had not yet done, and which he knew himself able to forbear doing. So this first Covenant needed no Mediator, the persons being perfectly united in good ac∣cord and love. But the second Covenant was to be made betwixt parties mortally offended, and exceedingly fallen out one with another. For God the Creator was justly become an enemy to man, that is, incensed against him, and fully resolved to punish him with great and heavy punishments, and man the creature was unjust∣ly become an enemy to God the Judge, hating him and muttering against him, be∣cause of the just punishment which he was to feel from him for his sins. Where∣fore this Covenant must be made by a * 1.15 Mediator, a person that could and would

as it were go between these two, offer to either reasonable conditions of agreement and labour to win them to accept of these conditions, that so enmity might cease and peace be setled between them. So did Christ, he came betwixt his Father and us, offered to his Father the condition of satisfying his Justice, and to us the con∣dition of being accepted into favour notwithstanding our sin, upon our conversion to him. The Lord most good is exceeding willing to imbrace the condition, yea he did offer it to Christ upon that condition, that his justice might be duly satisfied some other way without mans ruine, he would save him, only man stands off and is not willing to return to God again, and Christ hath more to do to perswade us to accept of favour on his terms, then to perswade him as it were to accept us on those terms: yet he doth perswade, win and draw all those to it to whom the be∣nefit of this Covenant redoundeth, therefore is he a Mediator of the New Co∣venant.

Christ is the treasury of all that riches of grace which God in his eternal plea∣sure intended to bestow on his elect, 1 Iohn 5. 11. Ephes. 1. 22. Acts 3. 15. It was Gods great plot to make Christ Canalis grati•• to all the reasonable creatures, to the creature fallen the channel of the grace of Reconciliation, to the Angels the channel of the grace of confirmation.

Reasons why God would have all deposited in the hand of a Mediator,

• 1. Man fallen could receive no good thing from God immediately, the change of the Covenant brought in a change of the government, Ioh. 5. 22. All must come to us by vertue of a Covenant, God dealt with man at first in a Covenant-way, Adam and Christ were both heads of the Covenant, 1 Cor. 15. 47. God appointed them.
• 2. Nothing can be conveyed to us without a paiment in reference to the old debt, and a purchase in reference to the new benefit, onely a Mediator could do this. There is more righteousnesse required to justifie man fallen then Adam had in innocency, or the Angels have in heaven: that answered but the precept of the Law, yours must answer the curse; you are bound to the precept as a creature, to the curse as a transgressour, and there is more holinesse required to your sanctifi∣cation, not only a conformity to God in his Law, but a destroying of the old Image. All the holinesse of the Angels could not mortifie one sin.

Christ had an instrumental fitnesse for the Office of a Mediator, to answer all Gods ends, which were either,

I. Principal which respect God,

First, The manifestation of his own excellencies to the creature,

• 1. His manifold Wisdom is declared in the Gospel.
• 2. His Love to take a humane Nature to an actuall Union with the God∣head.
• 3. The Mercy of God was never before discovered.
• 4. His Justice in bruising his own Son.
• 5. Soveraignty, for Christ to be his servant.

Secondly, The Communication of his Goodnesse to the creature, the ground of communication is union, there is the fullest union betwixt God and Christ.

II. Lesse principal.

In reference to man, so God hath two ends, Reconciliation and Communion, Luk 2. 14.

• 1. Reconciliation, 1 Tim. 2. 6. a price every way answerable to the wrong God hath sustained by sin.
• 2. Communion, Christ in his bosom the seat of love and secrecy, by Christ we have a manuduction to God.

He was near to God whom he would accept, and near to us whom we may trust, he pleads with God for us, and treats with us for God, he was faithful to him and merciful to us, tender of his honour and our salvation.

There is a controversie between the Papists and us, An Christus sit Mediator se∣cundum utramque naturam? Bellarm. Tom. 1. de Christo Mediatore, c. 1, 3, 4. & 5, 6, 7, 8. Aquinas part. 3. Quaest. 26. Art. 2. say, Christ is Mediator only as man, not as

God, they urge that Text 1 Tim. 2. 5. we say, Christ as God-man is Mediator,* 1.16 Christ cals himself the Sonne of man, is he not therefore the Sonne of God? In Christo solus Deus non est Mediator, nec solus homo, sed Deus homo, saith à Lapide in 1 Tim. 2. 5. The God-head concurred with the manhood in all the acts of Media∣torship, and that place 1 Tim. 2. 9. proves that Christ qui fuit homo which was a man is our Mediator, but not qua homo as a man.

The Papists say that Saints are Mediators to God, see 1 Tim. 2. 5. There is one* 1.17 Mediator (say they) of Redemption, but of Intercession there are many. The Papists make the Saints Mediators of Satisfaction, Redemption is nothing else but the paiment of a price of Satisfaction. See Iohn 14. 6. Ephes. 2. 18. & 3. 12. why may not the Manichees so defend their two principles? although it be said there is one God, they may elude it by saying there is but one good God, and the Scri∣ptures are to be understood of him, but there is another evil God. No man (saith Sadeel against the Papists) must expect integram salutem à Christo diviso.

We are to understand that place 1 Tim. 2. 5. exclusively, one, and but one, as in the former part of the verse, there is one God, one and but one. Vide Estium ad loc.

You may as well say an intercessor of mediation, as a Mediator of Intercession:* 1.18 for Intercessour and Mediator are both one. The Papists received this from the Gentiles, the devils (their gods) which were reputed of the lower sort, were made as means to come unto the higher, whence they were called also Dii medi∣••ximi, that is, Gods only for Intercession, as if Neptune would speak to Iupiter, he made Mercury his means and intercessour. M^r Deering upon the 4^th Chapter to the Heb. v. 14, 15, 16.

Christ is also called a Surety of the new Covenant. Now a Surety a 1.19 is a person that undertaketh some thing, therefore it is used of a person that undertaketh to see another mans debt satisfied, and it is applied to those which present a childe to be baptized, because they undertake to do that for the childe which is specified in the charge, to use the means there mentioned of bringing them to believe and re∣pent. I say a Surety undertaketh some things. He that is a surety in case of debt b 1.20 undertaketh the debt, he that is a surety of any covenant undertaketh to see the covenant performed, and undertaketh to and for both parties, that one may not doubt of the other in regard of any insufficiency or other hinderance. So Christ is a Surety in his Fathers behalf to us that he should undoubtedly pardon us if we turn, let us not be farther carefull about that, but only strive to believe, and he will deserve remission of sins, and do that for us which shall without fail procure his Father to accept and pardon us. Again he undertaketh for us too that we shall repent and turn to him, and he will cause us to come to him, and will make a suffi∣cient Atonement. He undertaketh, I say, that there shall be a sufficient Atone∣ment

made, and that we shall turn to him, and for him that he shall accept the at∣tonement; so that all the labour and pains for the effecting of the agreement lieth upon Christ, and he hath done it all, God would not trust us, for he knows that we cannot satisfie his Justice, nor would ever turn to him. Christ saith well, I will cause them to turn. We would never trust God through the conscience of our sins which knowing him to be angry doth bitterly accuse, but Christ undertaketh, let us not fear he will pacifie him and free us, onely let us turn. So you see the rea∣son of this Title, a Surety of the new Covenant. For Christ could not be a Me∣diator by any other means but by being a Surety, seeing without him neither could God in Justice accept us, nor would, nor could we yeeld him satisfaction, or turn to him.

It is a Question between the Papists and us, An Christus aliquid sibi morte me∣ruerit?

The Papists say Christ merited something for himself, viz. Corporis gloriam &* 1.21 nominis exaltationem, the exaltation of the Name Jesus, wherein he was despi∣sed, that men should bow to it, and all the good things he was possest of after death.

The Scripture seems to oppose this Isa. 9. 6. Zech. 9. 9. Iohn 17. 19. 1 Cor. 1. 30. He suffered for our sins, and rose again for our justification. He went to the Father to prepare a place for us, to intercede for us, and that we might sit together with him in heavenly places. The Surety quà Surety cannot do or suffer any thing for himself but for those for whom he is a Surety. All that Christ did was for us, he was a Prophet and Priest for us. The humane nature when it is united to the God∣head is worthy of all the glory.

Bellarmine urgeth that place, Ephes. 2. 8, 9, 10. His humiliation is not held to be the meritorious cause of his exaltation, but his exaltation is described as a follow∣ing reward of his humiliation. By the name Jesus Christ is meant Jesus himself, as Estius confesseth, see Act. 3. 16.

5. Now follows the Title Christ to be considered, the word signifies * 1.22 Anoint∣ed, John 1. 41. & 4. 25. Quis nescit Christum ab Unctione appellari? August. A∣nointing is pouring oyl upon a thing or person; this oyl was used to Kings, as Saul, David, Salomon, Iehu, Ioash; and to Priests, as to the High-priest at the time of his admission to succeed in his Fathers room, and to all the Priests when they were first admitted unto their function for them and theirs; and it was also used to Pro∣phets sometimes, and to holy things that were to be consecrated to God. Thus the Tabernacle and other instruments were anointed.

It served to set these things apart to cause God to accept them for his own use, and so to design those persons to those offices, assuring themselves and others, that God would accept and assist them in their places, that he did give them Authority and would give them gifts fit for that place. Now therefore our Lord Jesus is cal∣led Christ, because he was anointed with the Spirit, The oyl of gladnesse, above his fellows, as the Apostle speaketh, in which Title are comprehended three special of∣fices of his, a Priest, Prophet and King.

Christ had the wisdom of a Prophet, the holinesse of a Priest, and the power of a King. He was a King to take away our Rebellion, a Prophet to take away our ignorance, a Priest to take away our guilt. Some were Priests and Prophets, so was Samuel: Some a Priest and a King, so was M••lchisedech: some a Prophet and a King, so was David: none but Christ was a Priest, a Prophet and a King, Trisme∣gistus, a great King, a great Priest, and a great Prophet.

There is a difference between the anointing of the Kings, Priests and Prophets of* 1.23 the Old Testament, and the anointing of Christ.

• 1. In the efficient cause, they were anointed mediately by other Prophets and Priests, Christ immediately by God himself.
• 2. In respect of the matter, they were anointed with external oyl, he with inter∣nal, that is, invisible of the Spirit.
• 3. In respect of the end, they were anointed for an earthly and worldly King∣dom, he for an heavenly and eternal.
• 4. In respect of the effect, Christs anointing profits us, the anointing of the Spirit descends from him as the Head upon us his members, Ioh. 1. 16. He was anoin ted, 1. Extensivè, so as King, Priest and Prophet. 2. Intensivè, others were but sprinkled, Psal. 133.

Now for his priestly function, it is the first in order of nature, though in time of executing it be not first. For God must be first reconciled unto the creature by the taking away of sinne, afore any good thing can be done to him, or for him.

He is called our Priest, Psal. 110. 4. A great high Priest in the house of God. Heb. 2. 17. & 3. 1. A faithful high-Priest. Heb. 2. 17. A high-Priest of good things to come, Heb. 9. 11. Our Advocate, 1 John 2. 2. A Ransom, 1 Tim. 2. 6. The Lamb of God, John 1. 29. The Lamb slain from the beginning of the world, Revel. 13. 8. A Propiti∣ation, Rom. 3. 25. Our Peace, Ephes. 2. 14.

The Kingly and Prophetical Office are both grounded on his Priestly Office, the end of this was to apply the fruit and benefit of all, though Christ entered upon all his three Offices at once.

This Priesthood must be considered in its properties and parts. The properties of Christs Priesthood are these:

• 1. It is not a Typical but a Real Priesthood, in which not the shadows of things which cannot take away sin are offered, but the thing which it self was the comple∣ment of all the shadows, so it differs from the Aaronical Priesthood, for it was but a type for the time being.
• 2. This is an eternal Priesthood not to be determined sooner then this whole* 1.24 world must determine; Christ is called A Priest for ever. See Heb. 7. 24. & 8. 6. The vertue of this Priesthood began with the first sinner that was pardoned, and continues to the last, by him are all accepted that are accepted, and without him none were nor can be accepted. The Fathers that lived before he was offered enjoy∣ed the benefit of his offering as well as we that live after, neither was the fruit any other, or lesse to them then to us, because that bloud was reputed by God as shed from the beginning, and the Priesthood a Priesthood that hath no end in regard of the efficacy of the Sacrifice.
• 3. It is a holy Priesthood, Heb. 7. 26. & 9. 14. It behoveth us to have an holy Priest separate from sinners; the high-Priest offered for his own and the peoples sins, but

• Christ was stricken for our iniquities. He was holy in his Nature, harmlesse in his Life, undefiled in both. All the Sacrifices of the Law were to be without ble∣mish, the Priests were to be without corporal blemishes, a type of Christs moral holinesse, 2 Cor. 5. ult.
• 4. It is an unchangeable Priesthood, because it was made not after the Law of a carnal Commandment, but according to the power of an indissoluble life. This Priesthood receiveth not any alteration in regard of the person sustaining it, not in regard of it self, for as there is one Priesthood so one Priest. The Levitical Priests died, and the son succeeded the Father, so that though the Priesthood continued and was of long continuance, yet the Priest did not continue, but our Priest con∣tinues one as well as the Priesthood, so it is an unchangeable Priesthood, and there∣fore compared also to Melchisedech, of whom we hear once for all and no more, a shadow of the unchangeablenesse of the Priesthood of Christ, who therefore is called of that order, for Melchisedechs Priesthood was never derived, but Christ was likened to it, and he resembled Christ in it.

You have the Properties of the Priesthood, consider its parts. The Acts to be done by the Priest are parts of the Priesthood. The parts of the Priesthood of Christ are two,

1. To expiate or make propitiation for sin, or to perform the work of our Re∣demption,* 1.25 and to apply it, for thus he doth expiate. He performeth it by two things, the offering of his own self once for all to his Father, as in all the suffer∣ings of his life, so in the last and worst of all in the Garden and on the tree, where∣on he bare our sins, and was made a curse for us according as it is written. His Per∣son was the Priest God and man. The Sacrifice was the humanity, the Lamb of God that sin-offering, trespasse-offering, burnt-offering of a sweet savour, acce∣ptable unto God, and the Altar which consecrated the Sacrifice was the God∣head, by vertue of which merit was added to the sufferings of the humanity, so he purged our sins by himself, and made his soul, that is, himself a Sacrifice for sin. And besides this Offering of himself, he first took upon him the form of a servant, that is, was made obedient to his Fathers will to keep the Law in all things as one of us should have done, and that in our stead. He was made under the Law for us, and hath brought in eternal righteousnesse. For we must not alone satisfie God for our unrighteousnesse, but also perform perfect righteousnesse, else we could not be admitted into his favour; wherefore the Sacrifice of the Law was first washed, and then the parts laid on the Altar in the burnt offering. And though Christ considered as a creature, his humanity must needs be subject to his Father, yet in such sort and manner by being made under the Law given to Adam, as the Prince must be subject to his Father, but not in the quality of Groom or Squire, that were an abasement to him, and more then could be required of him, but for some offence.

Now this work of Christ whereby he offered himself to his Father,* 1.26

• 1. Is perfect and exact obedience to the Law, as if he had been a son of Adam alone, not God and man.
• ...

• 2. In suffering of his wrath and curse and just punishment, as if he had not ful∣ly* 1.27 kept, nay as if he had fully broken the Law. I say this offering did satisfie his Justice, and make as it were perfect recompence and amends for the sins of man∣kinde. God was as much honoured, and his Law as much magnified in that it was so performed, and he so obeyed by this one Person so great and worthy, as if all men had perfectly obeyed that Law in their kinde, and the Justice of God in hating sin, and perfection of his authority in binding to punishment those that would not obey, was as abundantly demonstrated in that so admirable a Person suffered for it, as if all mankinde had suffered to all eternity.

Socinus saith, The dignity of the Person makes nothing to the value of the suf∣fering. Grotius replies, Poenam hanc inde fuisse aestimandam, quod is qui poenam fe∣rebat erat Deus, etsi eam non ferebat qua Deus, & citat Act. 20. 28. 1 Cor. 2. 8. The dignity of the whole Person, saith he, contributes much to this estimation, there∣fore it is emphatically called in Scripture, The bloud of the Lord, 1 Cor. 11. 27. The bloud of Christ, Heb. 9. 14. The bloud of Iesus Christ the Sonne of God, 1 John 1. 7.* 1.28 Grot. de Satisf. Christi. c. 8.

Now after the making of this satisfaction follows the application of it. For the sin-offering was not alone killed, but also the bloud of it sprinkled upon the offer∣er, and no man was esteemed purged from his sinne, till the bloud of the Sacri∣fice was sprinkled upon him. Therefore David saith, Wash me with hysop and I shall be cleaner then snow, and we are said to be chosen to life through the sprinkling of the bloud of Christ, that is to say, the giving of the vertue and merit of Christs death unto us, signified by that sprinkling. Now this application of the sufferings and obedience of our Saviour to us is done in time, and severally and particularly to and for each when he pleaseth to bestow himself upon him, and it is inseparably and immediately joyned in time and nature with justifying faith, which at what time he workethin us, at that time he maketh all he hath ours, and in present posses∣sion giveth us his flesh and bloud, that is to say, the merit of his Passion and the work of our Redemption which in that flesh and bloud he accomplished.

This is the first part of his Priesthood, Redemption: the second is Intercession whereby he pleadeth our cause in the presence of his Father, partly having done it already, in the day of his flesh he offered up prayers for us, and partly for ever, when sitting at Gods right hand he intercedeth for us, that is, presents himself with the merit of his life and obedience as ours, done in our behalfe, and imputed unto us to take away the stain of our sins, and to cause the Lord to accept us, and our prayers and services, and passe by all our sinnes and offences.

Christ appeareth in Heaven for his people:

• 1. As an agent, a Lieger Embassadour, so Paraeus interprets Heb. 9. 24. Christs agency in Heaven is a continual Intercession; which should it cease but for a mo∣ment, what should become of his people here upon Earth? Should Christ cease to appear in Heaven for us (as he must do, if he should come and abide here upon earth a thousand years together; for he cannot in his Humane Nature appear both in Heaven and Earth at the same time) all that time Heaven must be without an Agent, an Intercessour.
• 2. As an Advocate, 1 Ioh. 2. 1. appears for us.
• 3. As an Attourney, Revel. 3.
• 4. As a Solicitour. M. Brinsleys Christs Mediatorship.

Christs Intercession consists in these particulars:

• 1. Christ represents our Persons to God the Father before the throne of grace, Heb. 9. 24. He appears as an Attorney for his Client, Exod. 28. 12, 29. He tenders all his sufferings to God in our behalf. Christ prayers ex vi pretii, we ex vi pro∣missi.

• He tenders to God all his promises, and the ancient decrees and purposes, Iohn 7. 13.
• 2. He addes his own desires that they may be accomplished, Iohn 17. 24.
• 3. He makes answer to any thing which is objected against any of these: as the devil is an Accuser, so he is an Advocate, 1 Iohn 1. 2.
• 4. Christ doth this constantly and earnestly, Rev. 8. 21.
• 5. He tenders also your desires, mixeth his incense with your odours, and he tenders them as his own, as truely as he bears your sins he prayes your prayers.

Christs Intercession:

• 1. Began immediately upon the fall, he began to be Intercessour when he be∣gan to be a Priest, this was part of his Priestly Office, Revel. 13. 8. Heb. 3. 4. Before he came in the flesh he interceded vi pretii praestandi, since he ascended into heaven, he intercedes vi pretii praestiti.
• 2. His Intercession was effectual in all ages of the world, ever since there was a golden Altar, and an Altar of Incense, one referred to Christs oblation, the other to his Intercession, Heb. 7. 25. Rev. 8. 2.
• 3. His Intercession is of as great extent as all Gods promises and Christs pur∣chase, Lev. 16. 12, 13. Ioh. 16. 24.
• 4. All the long prayers Christ hath made for the accomplishment of the promi∣ses and necessities of the Church God hath heard, Zech. 1. 12, 13. & 3. 23. Ioh. 1. 41. see 22.

Because

• 1. Christ hath with God the Father one and the same will, Ioh. 10. 30.
• 2. Because of the acceptation of his Person, Ephes. 1. 6. Cant. 5. 6.
• 3. They are all offered on the Altar of his Godhead, Heb. 9, 14.

So Christs Priesthood hath two parts:

• 1. The work of our Redemption.
• 2. The applying of it,

By Intercession forus, and then by bestowing his bloud upon us to purge our consciences, and actually to justifie us, for these two go still together, that the whole work may be Christs.

The Effects of this Priestly Office:

• 1. Satisfaction, This is implied in all those places where Christ is said to lay down his life as a price for sin, and to become an Atonement for our iniquities. Justice is satisfied by declaring a due measure of hatred against sinne, and a due re∣spect of his honour who is wronged by it.
• 2. Reconciliation with God, God is reconciled with us in Christ.
• 3. Obtaining of Remission of sins.
• 4. Communication of his Spirit and Graces, By his stripes we are healed.

The Priestly Office of Jesus Christ is the greatest Magazine and Store-house of comfort and grace on this side Heaven to all Christians. Paul opens and presseth it on the Hebrews labouring with unbelief the Priestly Office of Jesus Christ. Both the Kingly and Prophetical Offices of Jesus Christ are principiated in this, Revel. 1. 16, 18. See vers. 13. Antichristianism is an invasion on the Priestly Office of Christ, the Masse (that Incruentum Sacificium) is a derogation to the Sacrifice of Christ, their prayers to Saints to his Intercession, their satisfaction to his Satisfaction. The Pope is styled Pontifex maximus, Christ did by one Sacrifice perfect for ever those that are sanctified.

This Office of Christ is set up out of meer love and compassion for the relief of distressed souls. Christs princely Office is for terrour, Psal. 2. there is a mixture of terrour in his prophetical Office, The light shined in darknesse, and the darknesse comprehended it not.

The Covenant of Grace is laid upon the satisfaction of Christ, Heb. 9. 14, 15. He made full satisfaction to Divine Justice for all our sins, else the Lord might come on the Debtor if the Surety had not made full satisfaction to the Creditor, Ephes. 5. 2. Christ did more fully satisfie God and Divine Justice then if all we had gone to hell, and been damned to all eternity, the debt was now paid all at once, not

by a little weekly, the Divine Justice would have been satisfying, not satis∣fied by us.

We are not able to make any Atonement for sin, Micah 6. 6, 7. Psal. 49. 7, 8. The Jews to this day believe, that God is atoned by Sacrifices; the Papists, that he is pacified by penance, and works of Supererogation: But God now rejects all those things of his own appointment, Heb. 10. 3, 4, 5, 6, 7, 8. and Christ is set forth as a propitiation for sinne through faith in his bloud.

The Arminians although in words for shew they professe the satisfaction of Christ, yet indeed they (no lesse then the Socinians) deny and overthrow the sa∣tisfaction* 1.29 of Christ, and the efficacy of his merit. They place not the nature of Christs satisfaction in that he on the Crosse sustained the person of the elect (for this they deny) and so satisfied God the Father for them, as if they had satisfied him in their own person; But in that, that he got the Father a right and will of entering into a New Covenant with men, which he might make with them upon any condition as well of works as faith. Also they deny that the end of the sa∣tisfaction or merit and death of Christ is the application of the reconciliation and remission of sins.

Sacrifices of the old Testament were,

• 1. Living things.
• 2. Not living, but solid, as bread.
• 3. Not living, and liquid, as wine and oyl.

There was alwayes Destructio rei oblatae, if it was a living thing it was slain, an∣swerable to which Christ is said to be a Lamb slain, Heb. 9. 22. if it were not living and solid it was bruised, so Christ was bruised for our iniquities, if it was not li∣ving and liquid it was poured out, so Christ.

Some object against the equity of this, How could God punish an innocent per∣son* 1.30 for the nocent?

This was equal since all parties were agreed,

• 1. God the Father, Matth. 3. 17.
• 2. Christ, Heb. 10. 7. There was the ordination of the Father and free submissi∣on in Christ. It is no injury to require the debt of the Surety.

Again, Some object this, How could Christ being one Person expiate the offen∣ces of so many thousands?

Adam by vertue of his publick capacity could ruine all, Rom. 5. 15. to the end, therefore Christ might much more expiate the offences of many, because of the dignity of his Person. And for this reason his sufferings though but temporary might compensate Justice for the eternal torments of sinners, sith sufferings are not finite in their merit and efficacy though discharged in a short time, Act. 20. 28. God was more pleased with his sufferings then displeased with Adams sin.

The Socinians make this the only cause of Christs suffering to be an example to* 1.31 us, this is the lesse principal. They say, God may have that liberty which man hath, a man may forgive his neighbour offending without satisfaction, and so may God.

God could have pardoned sin without satisfaction, Quid omnipotente potentius? saith Austin. But this way of Christs suffering was expedient

First, In reference to God:

1. That God might manifest,

• 1. His hatred of the corruptions of his elect.
• 2. The truth of his threatnings, In the day that thou eatest thou shalt die the death.
• 3. The exactnesse of his Justice, both in punishing those that are out of Christ (when Christ himself suffered so much from his Father) and in pardoning his

• people, Rom. 3. 25, 26. give Christ unto us, but of Justice to pardon those that were in Christ.
• 4. His mercy mixt with justice to all men that are saved, now justice is satisfi∣ed, and mercy magnified, that which is done by our Surety is counted as done by our own persons.

Secondly, In reference to Christ:

• 1. To declare the transcendency of his love, rather then we should be forsaken for ever he would undergo for a while the losse of his Fathers love, Mat. 27. 46. in his apprehension.
• 2. To shew the reality of his Incarnation, he had not only the excellency of our nature, but all the common infirmities.
• 3. To shew his great condescention, he denied himself in all his glory for a time.
• 4. To declare the compleatnesse of his satisfection, he had all manner of ca∣lamities in sense, and the losse of his Fathers love, the Divine Vision was su∣spended.
• 5. That he might by all this declare himself to be a perfect Mediator.

Thirdly, In reference to Satan:

That he might answer all his objections, he desired nothing more then the death of Christ, he had his desire and his Kingdom was overthrown by it.

Fourthly, In reference to his Children:

That they might have encouragement to come to God by him, that they might have strong consolation our remission is more honourable, to be forgiven on sa∣tisfaction, sets the person offended in the same state of Innocency that before: our happinesse is more sure, being by the bloud of the Son of God.* 1.32

Christs death is not only to merit but also to satisfie, for there is a difference be∣tween merit and satisfaction merit properly respects the good to be obtained, sa∣tisfaction the evil that is to be removed. As a man merits a reward which is good, but satisfieth for that fault which is committed.

2. Merit properly respects the good of him that meriteth, or him for whom he meriteth, satisfaction respects the good of him for whom the satisfaction is made. Three things make up satisfaction.

• 1. Ordination of the Judge.
• 2. Submission of the Surety.* 1.33
• 3. Acceptation of the sinner.

Satisfaction is nothing but that quo alicui plenè satissit. This the Scripture ex∣presseth by Redemption, Expiation, Reconciliation.

Satisfactionis vocabulum in hoc negotio Scriptura non usurpavit, rem tamen ipsam* 1.34 docuit manifestissimé Rivet. Disp. 13. de Satisf. Christi. The word satisfaction is not found in the Latine or English Bibles applied to the death of Christ: In the New Testament it is not at all, in the Old but twice, Numb. 35. 31, 32. But the thing it it self intended by that word, is every where ascribed to the death of our Saviour, there being also other words in the original Languages, equivalent to that, whereby we expresse the thing in hand. It is a term borrowed from the Law, ap∣plied properly to things, thence translated unto persons, and it is a full compensati∣on

of the Creditor from the Debtor. Hence from things real it was, and is transla∣ted to things personal, Isa. 53. 12. The word Nasa argueth a taking of the punish∣ment of sin from us, and translating it to himself, and so signifieth satisfaction, so doth 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 used by Peter, 1 Pet. 2. 24. in the room thereof. Mr. Owen of Redem∣ption, l. 3. c. 7.

Of Christs Priesthood you have heard, now you shall hear of his Prophecy, a work annexed to Priesthood, for the same persons were to teach the people that were to offer up Sacrifice for them, although some did teach that might not offer up Sacrifices.

These Titles are given to Christ in respect of this Office. He is called, Dan. 8. 13.* 1.35 Palmoni, The revealer of secrets. The Doctor, Matth. 23. 28. Law-giver, Jam. 4. 12. Counsellor, Isa. 9. 6. Revel. 3. 18. Chief Prophet of his Church, Act. 3. 22. & 3. 37. that Prophet, by an excellency, Mark 2. 6. John 1. 18. & 15. 15. & 3. 32. & 14. 25. The Angel of the Covenant, Mal. 3. 1. The Apostle of our profession, Heb. 3. 1. A faithful witnesse. Apoc. 1. 5. A witnesse, Isa. 55. 4. The light of the Church, and of the world, Isa. 60. 1. Luk. 2. 32. and The author and finisher of our faith, Heb. 12. 2. He is the great Prophet like unto Moses, yea farre above Moses, whom God hath raised up in his Church to teach them all truth. The Prophets Office was to teach the people the things which pertained to their duty, that they might please God and attain his promises.

Now Christ is also the teacher of the Church which taught the will and whole* 1.36 counsel of God concerning our salvation, that Prophet whom Moses did foretell, and whom the people expected for this end in that time that he lived, as the words of the Samaritan woman shew. See Deut. 18. 8. Iohn 15. 15. & 17. 8.

The matter or parts of this prophetical Office was teaching or revealing the will of God: This teaching of Christ is double, External and Internal; externally he taught,

• 1. By the Ministery of his Prophets in the times that went before his coming into the world, whom he raised u•• for that end, that they might reveal so much of his will as was necessary for them to know. Peter telleth us that he spake to the Spirits that were then in prison, and that the Gospel was preached to them that were dead, meaning his Prophets in former time, whom Christ by his Spirit stirred up for that end.
• 2. He taught himself in person when he had taken our flesh upon him for the space of three yeers and a half, or as some think of four yeers, going up and down and teaching the Doctrine of the Kingdom, saying, Repent and believe the Gospel, and confirming his Doctrine with miracles and signs of all sorts to the astonishment of all that heard the report of them, as the Story of the Gospel written by the four Evangelists doth plainly shew.
• 3. He taught by his Apostles, Evangelists and Prophets, men which he stirred up with extraordinary gifts and power to preach every where, sending them out first whilst himself lived, into all the Countrey of Iudaea, and then after into the whole world, and not only so, but moving some of them to write in books, and leave to the Churches use those holy Scriptures which are the perfect rule of our Faith and Obedience, and do sufficiently, plainly and perfectly instruct the whole Church and each member of it to the saving knowledge of God and Christ, so that if there were never another book extant in the world, yet if a man had these writings for all substantial points truly translated into a tongue understood by him, and had no other helps to make him understand the same but his own reason and understanding according to the true principles of it, by reading only and barely those writings he should come and that certainly and infallibly to the knowledge of all things necessary for his salvation. Neither is any thing requisite to the right understanding of the Scriptures in points of necessity to life and salvation, but alone the diligent perusing and meek receiving of the same.

And yet Christ performeth this outward teaching in a fourth degree by the Mi∣nistry

of his servants from time to time, the Pastors and Teachers of all ages, whom he raiseth up and instructeth in the knowledge of his truth that they may instruct the people. And this is the outward teaching, the inward is noted where he saith, You shall be all taught of God, it is the work of his Spirit putting into the minde a light to conceive the things taught, and inclining it to hearken and consent to them; of which there are two degrees, the first fainter and lesser, breeding a kind of belief or opinion; the second is more deep and stable by which men are rooted and grounded in faith, and do firmly believe the known truth, and are guided and ruled by it.

The Properties of Christs Prophetical Office are two:

• 1. He is a great Prophet, as the people say Luk. 7. 16. indeed the greatest of all* 1.37 the Prophets, that reveals all things, as the woman of Samaria could say, He shall shew us all things.* 1.38
• 2. He is a faithful Prophet in all his house, as Moses also was faithful, and his faithfulnesse stands in this, that he did acquaint his Church with the whole will of God without adding and diminishing, as Moses did, and that he did as fully ac∣complish all the things typified, as Moses did declare and set them down; but it stands not in this, that he gave a particular direction for all external things about his worship and government, as Moses did, for that we are sure he hath not done in his Gospel, neither indeed was to do.

The Pope opposeth Christ in his Prophetical Office, in making himself infallible, he brings in new Sacraments unknown to Christ and his Apostles, Christ is the one∣ly absolute Doctor of his Church, Matth. 23. 8. See Matth. 17. 5. Revel. 5. 7, 8. The Church of Rome hath added Traditions, Will-worship; humane Inventions to the Scripture.

Mahomet is extolled by many as the great Prophet of the world.

So you have the Prophetical Office of Christ, now follows the third, viz. He* 1.39 is King, to which we may adde that of Lord, because his Kingdom and Lordship signifie in a manner the same thing, both serving to expresse the power and authori∣ty which he hath, and exerciseth in and over his Church, Psal. 72. per tot. Isa. 9. 6. Micah 5. 2. 1 Tim. 6. 14.

There is a three-fold Kingdom of Christ mentioned in the holy Scripture:

• The first is his Kingdom of power or excellency, whereby he being God is the supream Lord of all things, Psal. 24. 1.
• 2. The Kingdom of his grace, whereby he rules in the hearts of all his elect ever since the world began, Psal. 2. 6. Zech. 9. 9. Ier. 23. 5. Ezek. 37. 22. Luk. 11. 20. & 17. 21.
• 3. Of glory, whereby he himself is now in endlesse and perfect felicity, and of which happinesse his Saints shall one day partake, Luk. 23. 42. & 12. 32. Luk. 13. 29. 1 Cor. 6. 9. 2 Pet. 2. 11. Crakanth. of the P••pes Tempor. Monarc. cap. 2. See more there.

This Government is a right of immediate executing the soveraign authority of God over all creatures, in ordine ad salutem, in order to the salvation of his elect, Ioh. 3. 34, 35. Christ was born a King, but he entered not into his Kingly Office till after his resurrection, Psal. 2. 6, 7. He was a Priest and Prophet on earth. Yet this is that which brings in the benefit of all the other Offices, and makes us partakers of all the good in Christ.

Of which the means are outwardly his Word and the Ministery thereof, and inwardly his holy Spirit worketh in and by the Word.

The parts of it are,

First, Governing and guiding his Subjects in the wayes which he hath appoint∣ed them to walk in, and subduing the temptations of Satan, and the world, and lusts of the flesh to them, and rewarding them at the last with eternall glory.

Secondly, Confounding and destroying all his enemies, and treading them un∣der his feet.

The properties of it are,

• 1. It is not a civil or earthly, but a spiritual Kingdom, Iohn 18. 36. 1 Cor. 15. 47. Rom. 14. 1. which doth look to the Spirit, reacheth to the conscience and spi∣ritual things, it is not carnal nor of this world, nor looketh to the outward man alone. The King is spiritual, viz. the Lord from Heaven, the Subjects are spiri∣tual,* 1.40 viz. the Church regenerate, the Law whereby the Church is governed is spiritual, viz. the Gospel, the goods bestowed upon the Church are spiritual, as remission of sins, the Spirit of grace, and the manner of government is spi∣ritual.
• 2. Universal, and that in four respects,
  • 1. In respect of all ages and times, other Kings have the time of their rise and* 1.41 fall, this dominion is eternal, it shall have no end.
  • 2. In respect of all places, Rev. 5. 9. to the end.
  • 3. In respect of all creatures, Rev. 5.
  • 4. In respect of all things and actions. For him hath God the Father made Lord* 1.42 and King, and he doth powerfully administer his Church to the sanctification, pre∣servation and salvation of those which refuse not to submit. Christ doth one thing more then all Kings for their Subjects, for he maketh his Subjects, seeing all by na∣ture are his enemies, but by his Word and Spirit he subdueth them to the obedi∣ence of his will, 1 Cor. 14. 25. that he may glorifie himself and his Father in their salvation.
• 3. Absolute, Rev. 19. Christ is Lord Paramount, 1 Tim. 6. 14.

He is a King by a threefold right:

• 1. Of birth, Gal. 4. 1.
• 2. Of donation, Psal. 2. 8. Ioh. 17. 2.
• ...

  3. Conquest, Rev. 1. 18.

  He is King in Heaven in respect of his glory, in Earth in respect of his grace, in hell in respect of his justice.

Christ as Mediator is the Churches a 1.43 head, 1 Cor. 11. 32. Ephes. 1. 22. & 4. 15. & 5. 28. Col. 1. 1. & 2. 18, 19.

He is their head b 1.44, Ratione Unionis, Ratione Regiminis, Ratione Influentiae, 1. In respect of Union. 2. In respect of Guidance. 3. In respect of Influence. The Government of the Church is upon his shoulders, Isa. 9. 6. & 22. 21, 22. Matth. 28. 19, 20. Ephes. 1. 20, 21. Psal. 68. 18. He is the onely head and King of his Church, the Government of the Church is part of his Kingly Office. He as Me∣diator hath the Government of the Church committed to him.

• 1. The Church Mystical, the number of all the Saints of God whether Militant* 1.45 or Triumphant.
• ...

• 2. The Church Political, particular Churches gathered with their Officers, as the seven Churches in Asia. Christ is the head of both.

The original and fountain of all Government is God the Father, Sonne and holy Ghost, he hath a primitive and absolute Soveraignty over all men.

• 1. As he gives them what being he will.
• 2. As he appoints them what end he will.
• 3. As he gives them what Law he will, this is Regnum essentiale, Thine is the* 1.46 Kingdom.

Secondly, All the Persons of the Trinity have committed or delegated this po∣wer* 1.47 into the hands of Christ as he is Mediator, both God and Man, Mat. 12. 18, 19. Dan. 7. 13, 14.

Four things qualified Christ for this: He hath

• 1. A Spirit of wisdom and counsel, Isa. 11. 2.* 1.48
• 2. Of courage there to, and Isa. 31. 4.
• 3. Of meeknesse and moderation.
• 4. Is faithful, Isa. 9. 6.

Thirdly, Christ delegates this power (as he hath the government of the Church) three wayes:

• 1. To the Angels, they are principalities and powers.
• 2. To the Magistrates, By him Kings reign.
• 3. To Church-officers, Ephes. 4. 11, 12. These are to continue so long as his Me∣diatory Kingdom shall last.

It is fit that Christ and he alone should govern the Church.

First, Because the Church is his own, his own body and house, Rom. 12. 5. 1 Cor. 12. 12. Ephes. 4. 16. Heb. 3. 6.

It is his,

• 1. By purchase, He hath purchased to himself a peculiar people.
• 2. By Covenant, I entred into Covenant with thee, and thou becamest mine.
• 3. By Regeneration, They are one Spirit.

Secondly, The Church is his great Depositum, and Praemium.

• 1. The great pledge God hath committed to his trust, Iohn 17. 2.
• 2. The great reward of all his services, Eph. 1. 21, 22.
• 3. There is none qualified for the Churches government but he.

This Soveraignty of Christ as Mediator is two-fold:

First, In the spiritual Kingdom, by which he rules in the hearts of all, especially his Saints, Luk. 17. 21. Rom. 14. 17.

This consists in six things:

• 1. He sets up a throne in the souls of his people, that they look on him as a King, Rev. 4. 3.
• 2. As a spiritual King he gives Laws to the soul, Rom. 13. 5.
• 3. He will punish their enemies, 1 Ioh. 3. 18.
• 4. He bestows both gifts and graces, Rev. 4. 5.
• 5. He rules in their hearts and wayes, Ioh. 16. 14.
• 6. He hath the key of heaven and hell, Rev. 11. 17.

Secondly, He hath a Soveraignty committed to him as Mediator God-man, i•• the providential Kingdom, Psal. 8. 4, 5. compared with Heb. 2. 5. Ephes. 1. 21. Pro. 8. 15. 21, 22.

2. All the great things in providence are ascribed to Christ Mediatour; he brought the floud, Gen. 6. 3. compared with 1 Pet. 3. 18, 19. he destroyed Sodom and Gomorrah, he gave the Law, Heb. 26, 27.

3. He shall accomplish all the Prophecies, Rev. 19. 13. He shall judge the world, Act. 17. 30, 31. therefore he rules it, else he could not proportion to men rewards and punishments, if he did not imploy them.

4. He shall give up his Kingdom to his Father, 1 Cor. 15. 34. the Lord Jesus hath all this Soveraignty for the Saints sake, that they might have interest in it, Ioh. 17. 2. & 3. 35.

We should take heed of doating on an earthly Christ, Kingdom, Inheritance, or Preferment by Christ; the Apostles expected earthly preferment; the Millena∣ries say, Christ shall destroy all Monarchies, and be Monarch alone, and his Saints shall be great persons here.

The Jews deny Christs Kingly Office, they say, he shall be an earthly King, and shall* 1.49 conquer all Nations, and bring them into the Land of Canaan, and there shall blesse them with abundance of all things. The Papists speak of a carnal presence of Christ in the Sacrament.

The Pope hath invaded Christs Kingly Office by making laws which shall imme∣diately* 1.50 binde the consciences of men. He saith he is Christs Vicar, and the Head of the Church. They say, there is a two-fold head of the Church, 1. Imperial, Prin∣cipal, Invisible: so Christ. 2. Ministerial, Secondary, Visible: so the Pope: This is a meer contradiction. To be head argueth preheminence, to be ministerial argueth subjection and inferiority.

Most in the world oppose the Kingly Office of Christ, his Laws, Psal. 2. 4. See Phil. 2. 10. There are three Kingdoms contrary to the Kingdom of Christ, that of sin, Satan, and Antichrist.

Christ is our Lord: This name is often given to Christ, Psal. 110. 1. Mat. 22. 44.* 1.51 Iohn 13. 13. Act. 2. 36. 1 Cor. 2. 8. & 8▪ 5, 6. The Apostle takes delight still to men∣tion this title The Lord, Col. 1. 19. 1 Cor. 10, 21. & 11. 20. Iude v. 3. It is called The table of the Lord, and the body and bread of the Lord, because we are so ready to forget Christs authority, therefore he is very often called Lord in the New Te∣stament, Rev. 1. 5. Phil. 2. 10.

Christ is Lord:

• 1. As God, Ioh. 20. 28.
• 2. As man both in respect of the hypostatical Union, and by the merit of his passion, by which he hath gained a dominion to himself over men redeemed by him, Luk. 2. 18.
• 3. From Gods Ordination, Act. 2. 36. Phil. 2. 9, 10, 11.

He is Lord by right,

• 1. Of Creation, Ioh. 1. 3.
• 2. Of Redemption, 1 Cor. 6. 20. 1 Pet. 1. 18.
• 3. Preservation and Government, Ephes. 5. 23.

He is Lord two wayes:

• 1. In general, as over all creatures, King of Nations, Ier. 10. 7.
• 2. In special, as head of his Church, King of Saints, Rev. 15. 3.

The King is Lord over all the Subjects, but in special manner over the Queen, by a double right, as King and Husband, Ephes. 1. penult.

There are three priviledges of his Lordship.* 1.52

• 1. He is Lord alone, he hath no co-partner, Ephes. 4, 5.
• 2. Is Lord over all creatures inwardly and outwardly, the good to defend them, the wicked to offend them.
• 3. Is Lord for ever,

This Attribute when given to God the Father or Christ, usually signifieth his So∣veraignty and Dominion, Thus saith the Lord God, that is, he that hath Soveraign power over you. When this Title is given to Christ in the New Testament as a di∣stinctin between God and the Lord, 1 Cor. 8. 6. Ephes. 4. 5, 6. Phil. 2. 11. it signifi∣eth that Christ is he through whom all good from God is derived to us, and through whom all our services are offered to God, that he is our Mediator.

We should pray, Let thy Kingdom come, labour for a true personal reign of Christ, that Christ and he only may be Lord of our souls, we should be glad to have him

raign in our Families, publick Assemblies, his Truths, Ordinances and Govern∣ment.

If we receive Christ into our hearts, we must receive him onely and absolutely upon his own terms, and in all his Offices, and into every room of our hearts, and that for ever.

We become the servants of God four wayes:

• 1. By an act of Election in God, Act. 9. 15.
• 2. By Purchase, 1 Cor. 6. 21. & 7. 23.
• 3. By Conquest, Servus quasi servatus in bello, Luke 1. 74, 75.
• 4. By mutual Covenant, we at last choose God for our Lord and Master.

To be a servant hath two things in it:

First, Inward reverend affection.

Secondly, Ready outward subjection.

We must first do the work of God, Christ did his Fathers work, Iohn 9. 4••. Psal. 40. 7, 8.

Secondly, Do his work onely, we cannot serve two contrary Masters.

Notes

• * 1.1

  Anointing signified three things, 1. A solemn sepa∣ration of one to a work or imployment, Thou shalt anoint Iehu to be King over Israel, and Thou shalt anoint Elisha in thy room. 2. It signifies the Lords gift∣ing and fitting the person for that work, Psa. 45. Oyl is an instrument of activity and nimblenesse. You shall be anointed with the holy Ghost. Saul had ano∣ther heart after he was anoint∣ed by Samuel. 3. Acceptati∣on with God, Cant. 1. 5. when the Lord had separated Christ to this work, he pro∣claims he was well pleased with him. Christs anoin∣ting differs from other mens, 1. His was only spiritual. 2. Above measure and overflowing, whereas others were anointed with materiall oyl, and they re∣ceived the Spirit but in measure. There were many glorious appearances and representations of Christ in Scri∣pture both before and since his coming in the flesh, those before were Incarnationis praeludia, those since his▪ A scension were Officii insignia. Before his coming in the flesh he appeared to Abraham and others. See Ezek. 9. 2, 4. & 40. 3. Since his Ascension there were divers visions and representations of him in the Revelation, ch. 1. 13. & 4. 3. & 5. 6. and 19. 13, 14. which shew that Christ glorified hath not laid down any of his Offices.
• * 1.2

  Christ is a King, a Father, a Husband, a Friend, a Re∣deemer, Shep∣herd, and many such Titles are given to him, to be props of our faith, no one relation answers all our necessities. 2. That every thing may lead us to him. All the Promises of the Gospel have their efficacy in the relations of Christ, Rom. 9. 5. Look upon them as the ground of your greatest comfort and honour. 2. The knowledge of Christs relations is the only way to make your prayers effectual. 3. All your relations to God are grounded only on your relation to Christ.
• * 1.3

  Ismael, Isaac, Josias, & ser∣vator noster ante suam nat••vita∣tem à Deo vel Angelo propriis nominibus voca∣ti sunt. Wak∣feldi orat. de laudibus & utilitate trium linguarum Arab. Chald. & Hebr••ic. Jesus servator est, vel potiùs salus, id quod & Christus, ipse innuere videtur, Joh. 4. 22. quum ait, Salus ex Judaeis, & ex Iudaea nato, alludensque proculdubio ad nomen suum. Id. ibid. Nomen Jesu salutis beneficium quod ab illo expectandum denotat; Cognomen Christi, Officium per q••od illud nobis a••∣quirit & confert. Illud Hebraicum est, hoc Graecum, (ut Deus vocatur Abba Pater, Rom. 8. ••5▪) quia Iudaeorum & Graecorum indiscriminatim Redemptor est. Maresii Colleg. Theol loc. 9.
• * 1.4

  The Angel gives this reason of his Name, Matth. 1. 21.
• * 1.5

  Jesus, Joshua, Jeshuah, Jeho∣shuah eadem nomina sunt Hebraeis & com∣memorantur pas∣sim in scriptis Rabbinorum. Rainold. de lib. Apoc.
• * 1.6

  Non solùm dici∣tur salvator, sed etiam empbaticè salus, quia scili∣cet est fo••s salu∣tis nostrae uni∣cus, extra & praeter quem non est salus, Gen. 49. 18. Isa. 62. 11. Joh. 4. 23. Act. 28. 28. Ger h. in loc. commun. Pulchrè & suaviter Ber∣nardus, si scri∣bas; non sapit mihi, nisi legero ibi Jesum, si disputes aut couferas, non sapit mihi nisi sonnerit ibi Jesus. Jesus mel in ore, melos in aure, jubilus in corde.
• * 1.7

  To be slaves to sinne, 1. A base bondage, to be at the command of every unclean motion, Gal. 5. 19, 22. They are called works of the flesh, fruits of the Spirit. 2. A dreadful bondage, other masters are con∣tent to have their slaves obedience, but the more we do work the more we smart.
• * 1.8

  Galat. Colo••. Heb.
• * 1.9

  In their death, 1. There is an end of all their misery both of sinne and pu∣nishment. 2. A compleat∣ing of the graces begunne in them. 3. A passage from this vale of misery to heavenly glory.
• * 1.10

  Qui••imò repe∣tant ad nauseam usque sanctissi∣mum nomen; dicant, se de no∣mine Jesu Jesui∣tas; festum no∣minis Jesu de∣votissimè conce∣lebrent, revol∣vant Psalterium Jesu, & stult•• sibi placeant Ethnico batta∣logismo quòd in eo nomen Jesu ad quadringen∣tas usque & quinquaginta vices iteretur; non nisi prodito∣res in illum sunt, Iuda ipso f••re d••teriores, qui gloriam salutis nostrae nulli alteri nomini communicandam, ab illo cripiunt, & sibi ipsis & sanctis, & stul∣tissimis devotionum suarum sigmentis impertiuntur. Abbot. Antich. Demonst. ••. 12.
• * 1.11

  M^r Owens Di∣splay of Ar∣min. c. 11. Condo••andus hic error vete∣rum nonnullo∣rum charitati, etiam ex Phi∣losophis nonnul∣los per legem naturae salutem consecutos esse pro••itentium. Twiss. contra Corvinum, c. 11. Sect. 5. S••erravit Zuinglius, non in eo hallucinatus est quod dixerit, Quenquam salvum fuisse factum sive side in Christum; sed quod exist••ma••it, donatos tali side fuisse, de q••ibus neque verbo Dei, neque ex historiis side dignis id probari potest, Joh. 17. 3. Rivet. Disput. 7. de Gratia universali.
• * 1.12

  Goel Redempter Job 19. 25. Isa. 59. 20. 1 Cor. 1. 30. 1 Potestate, quia est verus Deus ad redimendum genus humanum sufficientibus viribus instru∣ctus, Psal. 49. 8 Isa. 35. 5. 2. Affectu, quia est verus homo propinqui∣tate carnis nobis conjunctus. 3. Effectu, quia interposito san∣guinis sui precio nos redemit à potestate Satanae ac mortis, à peccatis, ab ira Dei, ab aeterna damnatione. Redemption which in the Scripture is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 sometimes, but most fre∣quently 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, is the delivery of any one from captivity or misery by the intervention 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 of a price or ransom: that this ransom or price of our deliverance was the bloud of Christ, is evident, he cals it 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Mat. 20. 28. and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 1 Tim. 2. 6. M. Owen of Redemption l. 3. c. 5.
• * 1.13

  To redeem signifies the fetching back of a thing by price or force. Christ is a re∣deemer in both senses. 1 Cor. 6. 20. Col. 2. 15. Redemption is Nom••n apud latinos propriè significare, vel iteratam em∣ptionem, vel simpliciter emptionem exposito pretio & sumpta emere, notius est quam ut probari debeat. Rivetus Disputat. 6.
• * 1.14

  Mediator voca∣tur 1 Tim. 2. 5. Heb. 8. 6. cap. 9. 15. cap. 12. 24. ratione Personae & Officii, est enim media, id est, secunda Persona inter Patrem & Sp••ritum san∣ctum. Est Me∣diator inter Deum & homi∣nes dev••nitus ab aeterno constitu∣tus. Ge••h. loc. commun. Mediator est, qui se medium inter∣ponit inter partes dissidentes, & alios aliis re∣conciliat. Sohnii expos. August. confess. Vocamus Me∣diatorem eum, qui inter aliquos dissidentes, aut certè non con∣junctos medium se interponit, ut eos redigat ad concordiam vel ••ovo foedere conjungat. Bellarm. l. 5. de Christo, c. 1.
• * 1.15

  God would have the work of our salvation effected by a Me∣diator, 1. Because of the vast distance b••••ween, 1. Mans universal original pollution, and Gods infinite essen∣tial holinesse, Gen. 6. 5. Hab. 1. 13. 2. Mans universal continual guilt, Prov. 24. 16. & 15. 16. and Gods essen∣tial justice and jealousie against sin, Exod. 34. 7. Isa. 33. 14. 3. Because of the Lords demand for satisfaction and mans utter inability to satisfie and obey, 2 Cor. 3. 6. Job 9. 2. 2. Because of the extraordinary suitablenesse and sweetnesse of this way, it sets forth all Gods Attributes, and satisfieth all mens scruples. Mediatorem Dei & b••minum, medium inter Deum & homines non officio modo, sed etiam natura (quae muneris & officii fundamentum est) d••∣cebat esse, & medium quidem non negatione (qui neque Deus, neque homo esset) à tali e••im Mediatore satisfactio percipi∣••m poterat, sed participatione, qui simul & Deus & homo, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in una eademque Persona esset. Thes. Theol. Salmur. part. 1. de Christo Mediatore.
• * 1.16

  Christ is sometimes called the Son of man, and sometimes the Son of God, because he is both in one Person. See Master Perkins Tome 1. Chap. 18. Of the Order of Causes of Salvation.
• * 1.17

  Costerus saith, Christ is Me∣diator excellen∣tiori ratione, homines verò participatione. Has distinctio∣nes Scriptura nescit & diver∣sos Mediatores nunquam nomi∣nat, imò contra unum esse asse∣rit. At in uni∣tate nihil distinguendum sciunt omnes. Chamierus tom. 2. lib. 8. cap. 7. Omnis Mediator est medius, at nullus Angelus, nullus sauctus est medius inter Deum & homines. Qui pro omnibus interpellat, & pro quo nemo is unus utriusque Me∣diator. Id. ibid.
• * 1.18

  Ne dites pas. que nous y avons adiousté de mo•• de seul. Consu••∣tez le texte Grec, & la version Latine. Consultes les Dictionaires, Grecs, Latins, & Francois, & vous en apprendrez, que la mot, dont l'Apostre se sert, signifie un seul & qu'il faut tourn••r ces parales, & un seul Mediateur. De Croi. d•• v••ritè de la Religion Reformee. Vide plura ibid.
• a 1.19

  A Surety is one that stands ingaged for another, Christ is therefore cal∣led our high-Priest who was to stand be∣twixt God and the people and our Sacrifice, the beast died not for its own fault.
• b 1.20

  In a debt there are two things: 1. The princi∣pal, the debt of obedience, Christ might have paid the debt though he had never entred into the bond, Col. ••. 15. 2. The accessory, the forfeiture, Nomine poenae, the curse. Christ that he might be a Surety for us, not only paid the debt, but entred his name into our Covenant, Christ himself was made under the Law as a Covenant of works, and by coming under it himself he abolished it, Gal. 4. 4. He took away the curse by being made a curse for us. If we render 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 a Covenant, he is a Surety, if a Testament he is the heir of it. See B. ••shers Mystery of the Incarnat. of Christ, p. 9, 10, 11. We owe perfect obedience to God by vertue of our Creation, performance of the Law is a debt, Gal. 5. 3. Christ was to perform for him and all his the duties we were bound to perform, he made paiment for our obedience by his active obedience, 2 Cor. 5. and amends for our sin by his passive obedience, his bloud, Rom. 5. 9. Active obedience answered the precept, passive our transgression of the prohibition.
• * 1.21

  Bellarm. de Christo lib. 4. c. 9. & 10. Those Texts which the Pa∣pists alledge for proof, shew rather ordinem then meritum, Phil 2. 8, 9. Heb 2. 9. Luke 24. 46. Quoties Spiri∣tus sanctus agit de fructibus in∣carnationis, eos omnes ad nos refert. Cha∣mierus tem. 2. l. 2. c. 8. Vide Calvin. Institut. l. 2. c. 17. sect. 6. The Socinians from this of Christs meriting for himself, inferred, that his merit was not satisfactory.
• * 1.22

  Salvator noster vocatur Masi∣ach, Dan. 9. 25, 26. & cum ad∣jectione Mesh∣iach Jehovah, unctus Domini, Dan. 2. 2. cui Luc. 2. 26. re∣spondet 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 est que haec appellatio in N. T. libris tritissima. Aaron and his sons were anointed, and the high-Priests in succession ever after, but the inferiour Priests only at the first time. The high-Priest was anointed alwayes with sacred oyl, the confection of which the Lord himself appointed in the Law. One Prophet may seem to have been anointed, but there seems not to be any certain proof of anointing any Prophet. Whether the Kings had the holy oyl poured upon them or no, it is doubtful, yet it seems rather it was, by 1 Kings 1. 39. This outward Ceremony or Type expressed two things: 1. That God did of his good pleasure assign and depute that person to that Office. 2. That God would certainly assist him with gifts fit for his place, if he were careful to seek the same at Gods hands. Unctio antiquitus in V. T. oleo fiebat, quod quia secundum naturalem efficientiam tum fragrantia reddebat corpora tum agilia, accomodum erat duabus rebus naturalibus significandi, quarum una est, personae ad munus aliquod divinum obeundum sanctifi∣catio & consecratio, alterum adaptatio, seu donorum ad illud necessariorum collatio. Armin. Thes. Pub. de∣cim•• quarta.
• * 1.23

  Christ as man first received Gratiam habi∣tualem, which did perfect his humane nature in it self. These personal excel∣lencies in Christ were Dona & virtu∣tes, qualifying gifts for his office and san∣ctifying graces▪ 2. Gratiam ca∣pitis, as the Churches head John 1. 14.
• * 1.24

  Not as if that of the Papists were true, it is therefore per∣petual, because continued by the Priest still, who (they say) offers up the body of Christ in the Masse as a Sacrifice to God, but, 1. Because by his once offering he did fully accomplish that which was needful for his Church, so that he needs not to be offered again. 2. Because the fruit is eternal, thy pardon shall be for ever, thy grace for ever: Christs priestly actions were transient, but the benefit endureth for ever. 3. He continually exerciseth his inter∣cession. 4. He admitteth of no successour, and this is one main reason why the Apostle maketh him a Priest for ever, because there is no Successour as there was in Aarons order: therefore to hold Priests, Sacrifices and Altars, is to make void the office of Christ, and to deny his Priesthood. The great relief the Jews had against sin commit∣ted was in the priestly Office. The high-Priests great work was to make Atonement for the sins of the people, for reconciliation, Levit, 16. 14, 21. Heb. 2. 18. when Christ died upon the crosse he then offered up himself a Sacri∣fice, and made atonement to God the Father, all our sins were laid upon him. But Christ did all in a more tran∣scendent and eminent way then any high-Priest did before, the high-Priest though he offered up a Sacrifice to God, yet himself was not made a Sacrifice.
• * 1.25

  The parts of Christs priest∣ly function are two, Satisfacti∣on and Inter∣cession, the former where∣of giveth con∣tentment to Gods justice, the later solici∣teth his mercy for the appli∣cation of this benefit to the children of God in parti∣cular. B. Usher of Christs Incarnation. Some say there were three things in the priestly Office, 1. Ostensio, a representation of ones person, Exod. 28. 12, 29. The high-Priest did bear the names of the children of Israel on his shoulders, to shew that Christ represents you to his Father every day, and on his heart to shew Christs tender affection to you, Heb. 9. 24. 1 Ioh. 2. 21. 2. Oblatio, an offering of a Sacrifice, the Priests offered Sacrifices, Christ in a way of obedience voluntarily laid down his body and soul, which was equivalent to all the persons in the world, Heb. 9. 14. 3. Intercessio, Heb. 7. 29. the Priests burned Incense. Those things which God hath promised and Christ purchased, shall be bestowed by the Intercession of Christ. When the Priest went into the holy place he sprinkled it with bloud, Christs Intercession is his most gracious will fervently and unmovably desiring, that all his members for the perpetual vertue of his Sa∣crifice may be accepted of the Father, Rom. 8. 34. Heb. 7. 25. Vide Aquin. part. 3. Quaest. 22. Art. 1, 2, 3, 4, 5, 6. Alwayes when the Scripture speaks of the redemption of Christ, it cals him God, Acts 20. 28. because therein the efficacy of his redemption lay, but when that speaks of Christs intercession it cals him Sonne, Heb. 4. 14. & 7. ult. because Christs interest and favour with God was the great ground of his acceptance with him.
• * 1.26

  A compleat Priest must have, 1. Fulnesse of righteousnesse, so had Christ habitual righteousnesse, active and passive righteousnesse. 2. Fulnesse of interest in God, so had Christ, Matth. 3. ult. therefore he was able to reconcile us unto God. 3. Fulnesse of compassion, must be a pitiful high-Priest. 4. Fulnesse of merit in his Sacrifice.
• * 1.27

  The obedience of Christ did in a far higher degree please God the Fa∣ther, then the rebellion of Adam did dis∣please him For there the vassal rebelled, here the equal obey∣ed. B. Bils. Full Redemption of mankinde by the death of Christ.
• * 1.28

  His death was an act of obe∣dience, he died in obedience unto his Fa∣thers will, or to the agreement between his Father and him, Matth. 26 54. Ioh. 10. 18. & 17. 4. Phil. 2. 8. As there is a Covenant of grace between God and us, so there was a Covenant of redemption between God and Christ. Non intercedit per humilem deprecationem, & ut vulgò loquuntur per modum suffra∣gii; sed potius per modum ju∣risdictionis, atque per efficacissimam perfectissimi sui meriti repraesentationem. Maresii Hydra Socin expugnata. lib. 1. cap. 17. Joh. 17. 24. Christ doth not in Heaven kneel upon his knees, utter words, or put up a supplication unto his Fa∣ther for us, that is not agreeable to the glory to which he is exalted, but appearing in the sight of God for us, as a publick person, he willeth and desireth that the Father would accept his satisfaction in the behalf of all that are given unto him.
• * 1.29

  Vedel. de Deo Synagog•• l. 2. cap. 11. Vide plura ibid.
• * 1.30

  Quid potuit co∣gitari conveni∣entius, quam ut imago Patris increata, crea∣tam reparare•• imaginem; & Filius naturalis Patri accerseret Filios adoptivos. Rivet▪ Disp. 13. de satisf. Christi. Vide Grotium de satisfactione Christi, c. 4.
• * 1.31

  Mors peccati poena est, Rom. 5. 12. & 6. 2. quam nemini infligit Deus nisi aut peccato∣tori, aut peccatoris Personam referenti. Rivet. Disput. 13. de satisfactione Christi. Ex 1 Pet. 2. 21. i••eprè Sociniani colli∣gu••t Christum exemplarem saltem servatorem esse, qu•• doctrinam amm••tiatam mortalibus non actionibus solum, sed & passio∣nibus, & sanguinis sui effusione obsignavrrit, adcóque in utroque genere exemplo praeiverit: Quasi verò alli fines passionis, & potiores quidem non incul••cutur alib••, ab quos passus legitur, Rom. 3. 25. Ephes. 1. 16. Col. 1. 20. 1 Tim. 2. 6. 1 Joh. 2. 2. Spannem. Dub. Evang. part. 1. Dub. 33.
• * 1.32

  One saith, It is the nature of God to hate sin, but to pu∣nish it is from his will. God had been mer∣ciful if he had sav'd none, and just if he had punisht none.
• * 1.33

  Object. Doctri∣na de satisfactio∣ne spoliat Deum omnipotentia, quia non potest liberè condonare peccatum, quod vilissimo cuique homuncioni conceditur. Resp. Nec homo potest liberè condonare ut judex, tametsi potest & debet ut conservus: Deus autem hic consideratur ut Iudex & Dominus qui legem tulit à servis suis immutabiliter exequendam. D^r Prid. Lect. 19. de Christi satisfactione. Ego unus sum inter alios qui Piscatorem revercor, & tanquam Theologum n•••• modò in plurimis orthodexum, & singulari eruditione textuali ferè omnia confirmantem suspicor: Cujus tamen illam de absolu∣ta satisfactionis Christi necessitate sententiam comprobare nunquam potui. Twiss. contra Corvinum, c. 1. sect. 7. See M^r Owe•• of Redemption, l. 2. c. 2.
• * 1.34

  That is a poor shift of the So∣cinians, when we urge, That Christ died for us out of 1 Pet. 2. 21. & 3. 18. Ro. 5. 8. that is (say they) pro∣pter nos, or no∣stro bono for our benefit, not loco vel vice nostri in our room or stead. See John 11. 50. For a man to do or suffer ought for another is as much asto do it in his stead: Christ died not only for our benefit, but in our stead as our Surety, Heb. 7. 22. Christ gave his life a ransom for many, Mat. 20. 28. 2. He died as a Sacrifice, Ephes. 5. 2. that died in stead of the worshipper, Iob 33. 24. 3. He took our Person, therefore was called the second Adam, Rom. 5. and burden, 1. Our guilt, 2 Cor. 5. 2••. 2. Our curse upon him, Gal. 5. 13. Vide Grot. de satiss. Christi, c. 9. Vide Cam∣myroth Evang. ad Heb. 8. 4.
• * 1.35

  Christus dicitur Nabi Propheta Deut. 18. 15, 18. uti constat ex explicatione N. T. Act. 3. 22, 23. & cap. 7. 37. Est au∣tem Nabi usu Scripturae is, qui profundiora de Deo deque rebus divinis disserit, qui mentem divinam hominibus aperit: saepius etiam de iis usurpatur, qui futura praedicunt. Glass. Onomat.
• * 1.36

  Two things make a com∣pleat Prophet, 1 A fulnesse of knowledge of all the secret counsel of God Prov. 8. 23, 30. Col. 2▪ 3. 2. An ability to communicate this knowledge unto men, Isa. 50. 4. He re∣vealed those counsels him∣self when he was on earth, and reveals them by his Spirit now in heaven.
• * 1.37

  John 1. 18.
• * 1.38

  Heb. 3 2.
• * 1.39

  There is, say some, a twofold Kingdom of God, 1. Reg∣num essentiale, which belongs to all the Per∣sons in the Trinity, and was before the fall. 2. Regnum viearium, an oeconomical Mediatory Kingdom commit∣ted to Christ as Mediator, Ioh. 5. 22. & 18. 36. The Covenant was changed and made with Christ, therefore the Government is put into his hand. This Kingdom (say some) is threefold, 1. Regnum universale, a pro∣vidential Kingdom or Kingdom of power, so Christ is King over all creatures, Psal. 8. 4. compared with Heb. 7. Christ is made Caput rerum omnium ad finem supernaturalem, Ephes. 4. 22. 2. Spiritual, Luk. 17. 21. whereby God rules over men and Angels. 3. Regnum Davidicum, whereby God shall in a peculiar manner rule over the Jews, Dan. 7. 14. Hos. 3. lat. end.
• * 1.40

  2 Cor. 10. 5, 6.
• * 1.41

  Dan. 2. 44 & 7. 14. Luk. 1. 33. The Apostle useth the most extensive ex∣pressions when he speaks of the Dominion of Christ, Ephes. 1. 21, 22. Phil. 2. 9, 10, 11. Revel. 5. 13.
• * 1.42

  That place 1 Cor. 15. 24. is understood by some of Christs out∣ward visible government in his Church, then shall all preaching and Church-admi∣nistrations cease.
• a 1.43

  Vide Aquin. part. 3. Quaest. 7 Artic. 1, 2, 3, 4, 5, 6.
• b 1.44

  The head is the highest part in a man, so he the high∣est in his Church; the head giveth sense and moving unto all the body, so he quickneth the Church. As in a natural body all the members how remote so∣ever from the head, have a real union and conjunction with it, which is the foundation of the influences from the head unto them, so every Christian hath a union with Christ, and thereby communion and influence from him. 2. All the members are so joyned one with another by certain wayes of communication, that they all serve for the use of the whole; so in the Church of Christ, all his people have not only an union with Christ the head, but a conjunction one with another, and are useful to the good of the whole body, Rom. 12. 5. 1 Cor. 12. from vers. 8. to the end, Ephes. 4. from vers. 12. to 17. They are all possessed with the same spirit, Isa. 11. 11. that is the principal band, the secondary bond is Christian love, 1 Cor. 13. Eph. 4. 16. Col. 3. 14.
• * 1.45

  Psa. 2. 6. Luke 1. 33. The Spirit is the bond of a higher union to the Saints then Angels, Christ is to the Angels Caput dignitatis, to the Saints Caput unionis, He communicates to the Angels as servants, to the Saints as members.
• * 1.46

  Isa. 33. 22.
• * 1.47

  John 5. 20, 21, 22, 23.
• * 1.48

  Keys are Au∣thoritatis symbo∣lum, a token of power, authori∣ty and govern∣ment, Revel. 1. 18. & 3. 7. A metaphor ta∣ken from Stew∣ards in houses who have the Keys given them. Christ per∣forms all pro∣mises, executes all threatnings, and exerciseth all the Attri∣butes, Col. 1. 15. Ioh. 5. 22. 1 Tim. 6. 15.
• * 1.49

  Sane nihil in Veteris Testa∣menti scriptis uspiam exstat, ex quo accurati∣us ac firmius demonstrari possit, Messiam iis temporibus Iudaeis datum fuisse, quo noster servator dulcissimus Iesus Christus, verus ille Messias ac Dei & hominum Mediator in Iudaea visibiliter conversabatur, quam ex Prophetiae Danielis cap. 9. Caetera qui∣dem omnia variis modis eludere, & ad suam Messiam, quem adhuc exspectant, applicare possunt: hoc verò unicum testimo∣nium os ipsis obturat, ut planè conticescant & obmutescant. Wilhelmi Langi de annis Christi, l. 2. c. 1. Iudaei summi hostes Dei sunt, quit Iesum Christum pro Messiâ & Deo non habent, sed cum rejiciunt cum tot á sacra-sancta Trinitate; & quia Christum accrbè oderunt, etiam infensissini hostes sunt Christiant nominis, prae omnibus aliis Gentibus & sect is, quae Religio∣nem Christianam aversantur. Vedel. de Deo Syutag. l. 1. c. 2.
• * 1.50

  James 4. 12. John 5. 22, 27. This Title was given to Christ, Ephes. 1. 21. Col. 1. 18 to lift him above all pow∣ers, Rules and Dominions; 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 with a demonstrative Article, he and no other is the head.
• * 1.51

  Lord is taken three wayes: 1. Essentially, so God the Father. 2. Civilly, so men, Act. 16. 30. 3. Possessively, so a Master over his ser∣vant, the hus∣band over his wife.
• * 1.52

  When this Lord of lords, Lord Para∣mount came into the world, Augustas Cae∣sar by a strict Edict com∣manded that no man should give or receive the title of Lord.