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.

THE FIFTH BOOK. OF MANS RECOVERY BY CHRIST, Wherein are handled, His Names, Titles, Natures, Offices, and two∣fold Estate of Humiliation and Exaltation. (Book 5)

CHAP. I. Of Mans Recovery.

SECONDLY, Mans Restauration or Recovery from his* 1.1 miserable estate that he had plunged himself to by sin.

• 1. What this Recovery is.
• 2. The causes and parts of it.

Of the first,

It is a part of Gods special Providence, whereby man is recovered out of the state of Sinne, and slavery to Satan, Death and Hell, to an estate of Grace, Life and Glory. Death and sin entred by the first Adam, the second Adam brought life and immortality to light by the Gospel, Rom. 3. 24, 25. Rom. 5. 18, 19. 1 Cor. 15. 22.

God still delighted to deal with a common person in the name of all the rest, in both the Covenants there was a principal contracting party, a common repre∣sentee,* 1.2 Adam in the Covenant of Works, Christ in the Covenant of Grace, either of these was to communicate his estate to his posterity. Both these were common parents, authors of life to their seed, 1 Cor. 15. 45, 49.

But they differed,

• 1. In the Dignity of their persons, Adam was a holy man, yet but an earthly creature, Christ is the Lord from heaven. See Rom. 5. 15, 16, 17.
• 2. In the Degree of the publick Office, Adam was a common person, but not* 1.3 a Surety for them. Christ was a Surety, Heb. 7. 22. able to give his a new heart.
• 3. In the Manner of Representation, Adam took nothing from us, and con∣veyed nothing to us but sinne. Christ took sinne from us, made our transgressions to be his, and his obedience is become ours, 2 Cor. 5. 21.

This work of mans recovery is Gods Master-piece, all other designs are subor∣dinate to this; all his Attributes shine out in this.

God manifested great love to man at the first, in making him happy, in stamping his Image on him, and in making himself his end, but he discovered greater love in the work of redemption, Iohn 3. 16.

He discovered great power in creating the world of nothing, but greater in mans recovery; it is greater power to restore a creature when fallen, then to up∣hold it at the first: all other acts of power were but over the creature, this was over his Son, Iohn 10. 18. never was there such an act of grace to take the creature into personal Union with the God-head, Zech. 13. 7.

God discovered great wisdom in making the creatures, and in his Law; but that prescribed not a way how to satisfie God and sanctifie man, and that so easily, Heb. 2. 12. See Rom. 11. 33.

He declared also his Holinesse and Justice, rather then sin should go unpunish∣ed his own Son was punished.

2. The Cause of it:

It comes wholly and onely from the free grace and favour of God, Ephes. 2. 8. By grace you are saved, through faith, not of your selves, it is the gift of God.

The ground of mans restitution was the bringing in of the second Covenant, God vouchsafing to deal with man as a rational creature, was pleased to deal with him in way of a Covenant, the Covenant of Works being broken, and it be∣ing impossible to enter into heaven that way, Rom. 8. 3. God made a new and bet∣ter Covenant, called the Covenant of Grace, of which Isaiah, Ieremiah and Eze∣kiel speak.

This is the way of Gods bringing lost man to life and happinesse by a Mediator.* 1.4 The first Covenant was Gods way of bringing man to life by his obedience. The righteousnesse required to bring a man to life in the second Covenant, is not his own righteousnesse, but the righteousnesse of a Mediator.

• 1. This Covenant of Grace was ever one and the same. Christ the same yesterday, to day and for ever, all that obtain life, obtain it the self same way. The same Co∣venant that was revealed to Adam when he sin'd, was revealed after to Abraham and Noah, the Prophets, and to us.
• 2. Although for substance this Covenant be one and the same in all ages, yet the external administrations of it were different, in one manner before Christ ex∣hibited, in another after. Then it was administred by Prophecies, Promises, Sacri∣fices, T••pes, Shadows: after Christ exhibited in the flesh, it was administred only in the Ordinances of preaching, and the Sacraments. Their Types, Shadows, Sa∣crifices, Washing, Circumcision, eating rosted Lambs, held out the same Christ that our Sacraments hold out.
• 3. The Administration of the Covenant of Grace since Christ was exhibited is far more glorious; theirs was called the old Covenant, ours the new one. This lies in three things:
  • 1. It is more universal, a great while the other was onely in Abrahams family,

• ...
  • and after appropriated to the Nations of the Jews, and some that turned Proselytes, now the utmost isles of the world see the salvation of God.
  • 2. Now the Covenant of Grace is revealed more clearly, the things about Christ were then dark, babes may now understand those things that their Doctors did not.
  • 3. A greater measure of Grace and Holinesse is now communicated.
• 3. The parts of this Recovery are two, saith M^r Richardson.
  • 1. The work of Mans redemption.
  • 2. The Application of it.

The work of Redemption is the purchasing of man from his undone condition by a Redeemer or Mediator; or the Recovery of man from his estate of sinne and misery by a full price paid for him by a Redeemer.

2. The Application of it is whereby it is made ours by imputation.

These two are joyned together, Iohn 3. 16. Mark 16. 16. The one of these is* 1.5 the Sufficiency of mans Recovery, the other the Efficiency; Paul and Peter speak often of a price paid for us.

I shall therefore shew,

• 1. Who this Redeemer is that hath paid this price for us.
• 2. What the price is that he hath paid for us.

Our Lord, Jesus Christ, Immanuel, the Word made flesh, God and man uni∣ted in one Person, is the Person. The price that he hath paid was the subjecting of himself in our stead to do what we should have done, and suffer what we should else have undergone, Mat. 18. 11. Luk 19. 10. Rom. 3. 24, 25. 1 Tim. 5. 15.

All the Ceremonies and Sacrifices under the Law had relation to Christ, they* 1.6 were but the shadow and he was the body.

First, The Nazarite must be sanctified in his mothers womb, to signifie, that Jesus the true Nazarite should be conceived without sinne in the womb of the Virgin.

Secondly, His two Natures were signified by the Goat that was killed, and the Scape-goat, and by the two Sparrows, the one killed and the other let go. His Offices of King and Priest typed by the High-priests Crown, Garments and Orna∣ments. His Death by the Sacrifices, and his lifting up upon the Crosse by the bra∣zen Serpent. His Burial by Ionahs lying in the Whales belly three dayes. His Re∣surrection by the first fruits, 1 Cor. 15. 20.

Every thing in the Temple was a Type of Christ, the Vail was a Type of his Flesh, Heb. 10. 20. the golden Altar of his Intercession, Revel. 8. 3. and the brazen Altar of his Passion, the Temple it self was a Type of Christs body, Iohn 2. 19.

The Tabernacle was built with three distinct rooms:

1. The most holy place, in which were the Ark and Cherubims, the most holy place signified Heaven, the Ark Christ, as he is received up into Glory, sitting at his Fathers right hand, protecting his Church, and using the Ministry of his Angels for their good and welfare.

The second was called the holy place, and this did signifie the true invisible Church of the Elect of God here militant on earth, into which none entered but the Priests, which signified the elect people of God, which are a holy and royal Priesthood unto him, here was a golden Candlestick, which having Lamps was dressed every Evening, and gave light all night, to signifie the work of Christ by his Spirit affording the true light of saving knowledge of himself, and of his spi∣ritual

benefits to them, when it is dark night to all the world besides; here was the golden Table which had ever upon it Bread and Incense, signifying Christs giving himself as spiritual Food to his people to strengthen and confirm their hearts in obedience, and also giving the pure Frankincense of his Merits unto them, by which they become acceptable unto his Father.

The third room was the utter Court where all the people came, and it signified the Church visible, wherein are Elect and Reprobate, true and false Christians mixt, there was the Offerings of Buls, Goats and other beasts; and sprinkling of bloud in all the services to be performed, signifying the Revelation of God himself in the Ministry of his Gospel to the sons of men that they might be brought to be∣lieve in him.

The whole Doctrine of Christ in his Person, Works, the Benefits which the* 1.7 Church receives by him, are all the free gift of God, Isa. 9. 6. Titus 4. 14. Rom. 5. 15, 16, 17, 18.

Gift is a transferring of right from one to another by free will, or the free inte∣resting of another in that which is my own: only I forego my own property when I give it another, but God hath still the same right in his Sonne when he gives him to us.

First, Christ is the great gift of * 1.8 God, the greatest that ever he gave Four things meet in him which shew him to be the greatest gift.

• 1. He is the dearest and most precious to him that gives him, Iohn 3. 16. 1 Iohn 4. 9, 10. the heart of God was infinitely set on Christ, Prov. 8. 30. a metaphor ta∣ken from two mates and companions that are born and bred together, and sport themselves in each others society.
• 2. Of all things that were in the power of God to give there was nothing we so much needed, set fancy aside no man needs any thing in the earth but food and rai∣ment, we are miserable for ever if we fail of Christ.
• 3. It is the comprehension of all other gifts, if we look on the intrinsecal worth of the gift it self, by him we have pardon, grace, glory, he is God-man, a Prophet, Priest and King, the true Trismegistus.
• 4. This is an everlasting gift, not only the gift lasts, but the minde of the giver, he lends thee but other things.

Secondly, Christ is the free Gift of God.

• 1. There is no one particular concerning Christ and our salvation by him, but there are Scriptures to prove it, that it is the free gift of God; He gives the Spirit to unite us to him, Iohn 7. 39. and the means, Ephes. 4. 11. and faith to lay hold on him.
• 2. What ever may argue a gift to be free, meets in the Lords giving of Christ.
  • 1. When the giver hath no motive to stirre him to it but his own will.
  • 2. When the party doth it out of no need, he is no whit the richer or hap∣pier.
  • 3. He gives him to them who have no more, why they should partake of Christ, then others on whom he doth not bestow him.
  • 4. When there is no condition in the receiver, but meerly that he do accept it, he works in our hearts consent of his good pleasure.
  • 5. When he is pleased with this gift, and takes more content in giving then any soul can take in the receiving.

There was a transcendent excellency in the love of Christ to the Saints in giving himself for them.

• 1. He loved them with the love of all relations, with the love of a brother, friend, husband, father, God.
• 2. He loved them above all the creatures here below, he hath made them the first fruits of all his creatures, in some sort more then the Angels.

• 1. In regard of your nature which he took.
• 2. In regard of the relation wherein he stands to you, the Angels are his servants but not his members.
• 3. In regard of his righteousnesse bestowed upon you, it was not the essential

• righteousnesse of God, but such a righteousnesse as the God-head gave an excel∣lency and efficacy to.

This love of Christ comforts the Saints under the greatest afflictions. They look on this love of his as the fountain of all blessings, it works a conformity in them to Christ.

We may judge of the love of Christ by these marks:

First, Suitable to the manifestation of himself is the love of Christ to thy soul, Iohn 14. 21.

Secondly, The more grace he bestows on a man the more he loves him.

Thirdly, The greater Communion we have with him the more he loves us, Iohn 14. 8.

Fourthly, The more he keeps thee from those ordinary snares that others fall in∣to, Eccl. 7. 26. Rev. 13. 8.

Fifthly, The more every thing works to thy spiritual good, 3 ep. Ioh. 2.

Sixthly, According to thy measure of fruitfulnesse, Ioh. 15. 16.

Seventhly, Observe the glimpses of Christ to thy soul, Psal. 35. 3.

Eighthly, The more powerful our prayers are with God, Dan. 10. 11, 12.

Christs Kingdom was set up in opposition to Satan, when he was born all the* 1.9 Oracles ceased. The time was come mentioned Iohn 12. 31. the night was past and the day was come, and therefore such birds of darknesse were not to prevail, as in times past they had done. As by the rending of the vail of the Temple of Salo∣mon, was signified the abolishment of legal worship, so by the prodigious destru∣ction of Satans throne or chiefest Temple at Delphos, was sealed the irrevocable overthrow of Ethnicism.

Some say the Heathens by the light of nature, by the knowledge of the Sunne, Moon and Stars, might come to a saving knowledge of God, and urge that place, Heb. 11. 16. He that comes to God must believe that he is, and that he is a rewarder of them that diligently seek him, and say, that men might know Gods being and boun∣ty by his works. Others urge Rom. 1. 19. & Act. 14. 17. The Scripture is the only means of knowing God savingly, therefore it is called salvation, Heb. 2. 3. See 2 Tim. 1. 10.

Quid erit mundus▪ sublato verbo, quam infernus & merum Satanae imperium. Luther. loc. commun. 1. Clas. cap. 23. If that were true Doctrine, then men may be saved without Christ; or they may be saved by Christ who either know him not or be∣lieve not in him, for the works of God can never reveal Christ.

Solus Christus medium & speculum est per quod videmus Deum, hoc est, cognos••inus ejus voluntatem. Luther. loc. commun. Clas. 1. c. 1. Non solum periculosum, sed etiam horribile est de Deo extra Christum cogitare. Id. ibid. No man comes to the Father but by me. See Iohn 17. 3. Acts 4. 12. Col. 2. Ephes. 2. 12. saith. That the Gentiles were without hope, and without God in the world, therefore they could not conceive hope of remission of sins from the creatures, Rom. 1. 20. The invisible things of God, viz. his Power and God-head may be known by the contemplation of the crea∣tures, but not his mercy in pardoning sins, and the hope of salvation by redemp∣tion. For that power and God-head strikes a fear into a man, and requires perfect obedience, but doth not promise remission of sins.

It is true that God instructed the Heathens by his works of Creation and Provi∣dence. But never any yet could instance in one of them, and say assuredly, that by using well their naturals, he came to eternal life.

Zuinglius said, That God did extraordinarily work grace and faith in the Hea∣thens, which opinion of his is much exagitated by the Lutherans, and he is justly forsaken by the Orthodox in this point.

The Papists and Arminians say▪ That God gives an universal sufficient grace to all men, even to Pagans. Paul Rom. 1. speaking of them all, saith, They became vain in their imaginations. That is an excellent speech of Augustines, Qui dicit hominem servari posse sine Christo, dubito an ipse per Christum servari possit. See M^r Burgesse of Grace, Sect. 12. Serm. 120.

It were a worthy work for one to collect the several places in Scripture, where the relations of Christ to his Church are mentioned, his various denominations also and representations are expressed, they being all great props of faith.

CHAP. II. Of CHRIST. I. His Person.

IN Christ we must consider two things:

• 1. His a 1.10 Person.
• 2. His b 1.11 Offices.

In his Person also we must consider two things:

His Natures and the Union of them.

His Natures are two:

The God-head, and the Manhood.

The Union of them is such as is called Personal, which is a concurrence of two Natures to make one Person, that is, an individual subsistence, as the soul and bo∣dy in one man.

I shall therefore treat of these three things:

The God-head of Christ.

The Manhood of Christ.

The uniting of these two in one Person.

Concerning the God-head, having shewed that Christ is God, even the second Person in Trinity, I now will shew how he is God, and why he was to be God.* 1.12

He is God the Son, the Sonne of God, he calleth himself the Son, and is so cal∣led of his Church. Not the Father nor the holy Ghost, but the Son took our na∣ture upon him, for we are admitted into the Church with this faith, being bapti∣zed Into the Name of the Father▪ Sonne and holy Ghost. He became our Saviour, that he might make us sons unto his Father. But consider how he is God, not by Office, nor by Favour, nor by Similitude, nor in a Figure, as sometimes Angels and Magistrates are gods, but by Nature, he is Equal and Co-essential with his Father, there is one God-head common to all the three Persons, the Father, the Sonne and the Spirit, and therefore it is said, That he was in the form of God, and thought it no robbery to be equal with God, Phil. 2. 6. Loe an equality to God the

Father is ascribed to him, he is not God in any secondary or inferiour manner, but is in the very form of God equal to him, the God-head of all the three Persons be∣ing one and the same.

In the next place I shall shew why he must be God.

There are four Reasons of it:

• 1. That he might be able to suffer.
• 2. To merit.
• 3. To do those things which must be done after suffering and meriting. And
• 4. For the further manifestation of Gods love to man.

First, I say, that he might be of power to suffer what was to be suffered by our Redeemer, that is, the punishment due to our sins. For our Redeemer must no otherwise redeem us then by being our Surety, standing in our very stead, supply∣ing our room, and sustaining in his own person that punishment which all our sins had deserved at the hands of Gods Justice. He must be a propitiatory Sacrifice for sinne, he must be made sinne for us, our iniquity must be laid upon him, and he must bear our sins in his body upon the Tree. Christ must suffer for sin. Now the punishment due to our sins was the horrible wrath of God, a burden so hea∣vy as no shoulder of any meer creature could bear it, for there is no proportion betwixt the weaknesse of man, and the anger of God. Wherefore he was to be God, that the omnipotent power of the God-head might uphold the frailty of the manhood, to the end that it might not be oppressed with the weight, and sink down in despair, discouragement, impatiency, dejectednesse, or the like incon∣veniences, which had he been driven unto he had sinned, and so should have lost himself in stead of redeeming us. This seems to be meant by the brazen Altar upon which the Sacrifice must be burnt, and which was made with wood but co∣vered with brasse; so Christ was man, but the weaknesse of the humane nature was covered with the power of the Deity, that it might not be consumed. Wood would have been burnt with fire, brasse would not, man would have been swallowed up with those sufferings, had not the Divine Power upheld the same.

Secondly, He must be God, that the God-head might give worth, value, me∣ritoriousnesse unto the sufferings and obedience, both which the humane nature performed: To the end that one man might stand in the stead of all men, and that God might account himself as much satisfied in his Justice by his sole and short sufferings, as if all men had suffered everlastingly, and as much honoured by his obedience, as if all men had obeyed, it was requisite that that one man should be made more excellent then all men put together, and so he was made by being God and man. For the humane nature of Christ in that it is personally united unto God, and hath the God-head dwelling in it bodily, so that the body is the body of God, and more worth then all the race of men besides, and so God is satisfi∣ed by his sufferings and obedience, so that he may be and is in justice ready to for∣give the sins of men for his sake. Hence we are said to be the righteousnesse of God, not of man or Angels, because it is such a righteousnesse as God accepts of as equivalent to that dishonour offered him by sin. This may seem to have been signified by the fabrique of the Ark, Table, Incense, Altar, all which signified Christ, for they were all made of Wood, even Shittim-wood, a Wood not sub∣ject to corruption, but this Wood was overlaid with gold, to expresse that the meannesse of the humanity was hidden out of Gods sight, and the excellency of the Deity causeth the Church to be so acceptable to the Father, and to come so near unto him. Therefore the Apostle saith, That God redeemed us with his own bloud, had it not been Gods bloud, we should not have been washed from our sins by it. So the Scape-goat carried away all the sinnes into the wildernesse, the Goat that was slain did it not. This Scape-goat signified the God-head, which though it self did not suffer, yet made the sufferings of the humanity available to wash away our sins, as one man of great quality and place is sit to be set in balance with ten thousand common souldiers, and his life alone fit to be a ransome for them all, so it is in this case, else we could never have been re∣deemed.

Thirdly, Christ must do some things after his Redemption, which cannot be done but by God, he must pour forth the gift of his Spirit upon us, baptizing us with the holy Ghost, as Iohn Baptist taught, and none can send the Spirit of God into the hearts of whom he will, but he that is God. Again, He must overcome sinne in us, and Satan for us, and guide and govern his Church to eternal life through all the multitude of those enemies which lie in wait to hinder their salva∣tion, which no lesse power and wisdom could do then the power and wisdom of God, even infinite wisdom and infinite power. He must vanquish principalities and powers that must save us, so could none but God himself.

Lastly, It made most for the commendation and honour of Gods infinite grace,* 1.13 that he would imploy so eminent a person in the businesse of our Redemption, be∣ing a work of so iufinite abasement and difficulty. Suppose that some Angel had been able to do this work, and to do it perfectly, yet it more exalts the excellency of Gods love to mankinde, which he intended to shew in this work, that he might convince Satan of lying when he chargeth him with not loving men, that he would seek no meaner person but his own and onely Sonne. Herein is the love of God made manifest, that he sent his Sonne into the world; and herein is love, that he loved us and gave his Sonne to be a propitiation for our sins. As a King might* 1.14 equally dispatch a businesse for the ransoming of his servant by a meaner Person if he would, but to grace him the more, and to shew greater respect to him, he effecteth that treaty by the most honourable personage of the Court.

We give the best gift we have to them we love most, though another might serve the turn, so God gave the best thing he had or could give to redeem us, his onely Sonne. So much of this that Christ is God, and how and why he must be God.

CHAP. III. Of CHRISTS being Man.

NOw I am to shew in the next place that he was man.

Christ is set forth three wayes in the Scripture:

• 1. Christus in promisso, so the Patriarchs and Saints beheld him under the old Covenant, he was set forth unto Adam in the seed of the woman, Gen. 3. 15. to Abraham as the seed in whom all Nations are blessed, to Iacob as S••i∣loh, to Iob as Goel, to David as the Messiah, to Zachary, as the man whose name is the Branch, to Malachi as the Sunne of Righteousnesse with healing in his wings.
• 2. Christus in carne, 1 Joh. 14. 2 Tim. 3. 16.
• 3. Christus in Evangelio, Christ as he is discovered and set forth in the Gospel, that is the glasse wherein we behold the glory and excellency of Christ, 2 Cor. 3. 18. But I am now to speak of his Incarnation, or his being a true man.

• 1. He had the name of a man.
• 2. He came of the race of mankinde.* 1.15

He is called Man, 1 Tim 2. 5. Luk. 23. 47. The Son of man, Dan. 7. 13. Matth. 8. 20. & 16. 13. Mark 10. 45. Apoc. 1. 13. This the Scripture foretold before, in saying, That the seed of the woman should crush the Serpents head, and that in the seed of Abraham all Nations should be blessed; and that a branch should spring out of the root of I••sse: Therefore the Apostle saith, He was made of the seed of David accord∣ing to the flesh. And he that confesseth not that Iesus Christ is come in the flesh, is not of God. More particularly Christ is called The Son of Mary, Luke 1. 31, 44. the ho∣ly Ghost goes further and shews of what Tribe he was, Heb. 7. 14. nay of what family, Rom. 1. 3.

2. He had the birth and growth of a man, he was conceived in the womb of his mother as a man, Luke 1. 31. He was born in the usual time as a man, Luk. 2. 7. swadled like a man, Luk. 2. 12. He grew up as a man both in respect of body and minde * 1.16 Luk. 2. 40, 52. and therefore he was a true man.

3. The same thing is proved evidently by the story of the Gospel, which ascribes* 1.17 to him the parts, the sufferings, the actions and affections that are peculiar to man. He had the essential parts of a man, a body, as it was written, A body thou hast gi∣ven me, and they took his body from the crosse and laid it in a sepulchre, a soul Matth. 20. 28. & 26. 35, 38. Luke 23. 46. Iohn 10. 15. & 5. 21. Knowledge, Understanding, Wisdom and Will which are proper to the reasonable soul are gi∣ven unto him. He did dispute and reason. He had the integral parts of a man, as* 1.18 bones, flesh, hands and feet, They pierced his hands and his feet, A Spirit hath not flesh and bones as you see me have. They crowned his head with a crown of thorns, and one of the souldiers thrust a spear into his side, and forthwith came out water and bloud, he lift up his eyes to Heaven, he kneeled on his knees and prayed, sure he was very man that had all the parts of a man.* 1.19

4. He had the infirmities which accompany the whole nature of mankinde. He was Hungry, Matth. 4. 2. Thirsty, Iohn 4. 7. Wept, Iohn 11. 35. was Weary, he died, as other men do, giving up the Ghost, Iohn 19. 30.

5. He had the actions of a man, he sate down to meat, he drank of the fruit of the Vine, he sate upon the Well, he went from Iericho toward Ierusalem. He opened his mouth and taught them, he touched the Leaper, saying, I will be thou clean, he did sleep, He cried with a loud voice and gave up the ghost. So he took upon him the very nature of man, and was made in all things like unto us, but without sinne.

6. He had likewise the affections of a man, His soul was heavy to death, he sigh∣ed in his Spirit, he was straitned in his Spirit, and testified that one of them should betray him, he mourned and wept for Lazarus, he looked upon them angerly, he cried out, I thirst. Joy, Luk. 10. 21. Anger, Mark 10. 14. Grief, Mat. 26. 38. Love, Mark 10. 21. Ioh. 11. 5, 13. Zeal, Ioh. 2. 17. Fear, Heb. 5. 7. as in a man were found in him.

Now there are divers good Reasons why Christ was to be Man.

First, He was to be a Mediator, a middle person betwixt God and Man, and

therefore was to take upon him mans nature, that he might familiarly converse with man, and acquaint them with the whole counsel of his Father, and therefore the Apostle saith, There is one Mediatour betwixt God and man, the man Christ I••∣sus.* 1.20 And S^t Iohn, That which we have heard, and have seen, and have looked upon with our eyes, of the word of life. He must be man that he might converse with men and be subject unto their senses, and so was a fit person to interpose himself, and make concord betwixt God and man.

Secondly, He was to be man, 1. That he might satisfie Gods justice in suffer∣ing* 1.21 for man the things which mans sins did deserve, and which were to be in••••••cted upon man according as it was threatned, In the day thou sinnest, thou shal•• dye. Mans nature had sinned, mans nature must suffer for sin, that as by a man came sin, and so death, so by a man might come righteousnesse and the resurrection from the dead.

The Godhead was too strong to suffer, for it is not possible that the excellent Essence of God should endure or bear any punishment, any evil, any misery, with∣out which yet mans sins could not be expiated; therefore did the Godhead cloath it self with flesh, that he might suffer in the humane nature, that which it was im∣possible it should suffer in that high and superexcellent nature.

The Manhood was too weak to bear and overcome in suffering, and to deserve by suffering. The Godhead was too strong to bear or suffer, wherefore the God∣head was to borrow weaknesse, as I may so say, of the manhood, and to lend pow∣er to it, that that great work might be done which could not be effected with∣out a wonderfull concurrence of exceeding great weaknesse and exceeding great power.

The Justice of God required that the same nature should be punished that had offended, Rom. 8. 3. He could not else have suffered the penalty, Gen. ••. 24. See Heb. 7. 27. & 9. 22. Without shedding of bloud there could be no expiation of s••••; there must be active obedience performed in our stead to the Law, Gal. 4. 4, 5. else he could not have communicated to us. Union is the ground of Communion, Ephes. 1. 21. Titus 3. 4.

2. That he might honour and dignifie the nature of man, by advancing it farre above all Principalities and Powers, yea above every name that is named, and so God might declare his infinite and unsearchable grace to that frail and feeble nature which came of the dust, by making it the chief of all his workmanship and head over all: Therefore hath he attained by inheri∣tance a more excellent name then Angels, being called the Sonne of God, in carrying, as I may term it, the humane nature to the Divine, that nature was exalted above all other natures. A woman of some place is dignified by ma∣trimony with a King above all those that were her superiours before; so that now of all natures next to the Divine nature, the humane nature by being so nearly united to it, is become the most excellent and glorious nature. So God willing to shew the height and length, the bredth and depth of his love which passeth all understanding, hath thus glorified the seed of Abraham, even above the nature of Angels, for he took not the nature of Angels, but took the seed of A∣braham.

Thirdly, This was done to foil, crush and confound Satan so much the more,* 1.22 in causing that nature which he envied, supplanted and polluted, to become so pure, perfect and glorious, and to triumph over him and lead him captive▪ and tread him under foot and make a shew of him openly. The Lord would punish

Satan in his envy, and make him feel the effect of his power and goodnesse, in do∣ing so very much against him by a man, to fulfill that, that The seed of the woman should crush the serpents head, and to cause him to fall from heaven like lightening before the second Adam, how much soever he gloried, as it were, in his conquest over the first Adam.

Last of all, The Lord pleased to do this for our greater consolation and assurance,* 1.23 that we might know without all doubt we should finde him a faithfull and a mer∣cifull high-Priest. For in that he suffered temptation, he knows how to succour them that are tempted. Christ was to be a man of sorrow, and to have experience of in∣firmities,* 1.24 that by bearing our sorrows he might be fitted to relieve and succour us in all our sorrows; for he that hath indured any misery himself, is made more tender in compassion, and more able in knowledge to afford comfort unto them that must after taste of the same afflictions. He knows the weight of sin, the in∣tolerablenesse of Gods wrath, the violence of Satans temptations, and the trou∣ble of being wronged and abused by men. We can bring no misery to him but what himself bare or the like, so now we are assured to finde him most pitifull to us, that for our sakes was content in our nature to be most afflicted. You see now that Christ was man, and why he was to be so.

Consider how he was made man, and that was wonderfully miraculous above* 1.25 the course of nature and beyond the common custom, that he might be wonderfull in his entrance into the world, who was to be wonderfull in the course of his life. For he was not made of the seed of man by copulation as other persons are, but a Virgin did conceive and bring forth a Son. Mary descended by direct line* 1.26 from David and Abraham, a mean and contemptible maiden whom no man regar∣ded, because she was poor, she was a chosen vessel to be the Mother of our Savi∣our, and the holy Ghost did over-shadow her, and the power of the most High come on her to frame a man in her womb of her substance, as you have the An∣gel telling Ioseph in the first of Matthew, and Mary in Luke 1. 35. This was so done,* 1.27

• 1. (Say some of our Divines) To free the manhood from the stain of sin where∣with those are polluted which are begotten by carnal generation, though the ho∣ly Ghost could as easily have sanctified the substance of a man as of a woman, to frame of it the humane nature of Christ.
• 2. To shew the greatnesse of his love to man by transcending the course of na∣ture for his restitution, and that the making of the second Adam might no lesse commend the power of God then the making of the first, for it is no more beyond the power of nature to produce a man of a Virgin, then to frame a man of the dust of the earth. This is a great mystery, God manifested in the flesh, 1 Tim. 3. 16. The second person did assume humane nature to it, so as these two make one per∣son, Iohn 1. 14. Rom. 1. 3. The second person (I say) for it is not proper to say that the Divine nature was made flesh, but the second person, though the second person have the Divine nature in him and is God. For though God was made flesh, yet it was not the Divine nature in all the persons that was incarnated, but the very person of the Son subsisting in the Godhead.

The Schoolmen have divers curious questions,

• 1. Whether it was convenient for God to be incarnate.
• 2. Whether it was necessary for the repairing of mankinde, that the Word should be Incarnate.
• 3. Whether God should have been Incarnate, if man had not sinned. Aquinas part. 3. quaest. 1. Artic. 1, 2, 3.

That Christ should have come although man had not sinned, will scarce be made good. The Scripture acknowledgeth no other cause of Christs coming in the flesh but to save sinners, and redeem them who are under the Law, and so subject to the curse, Matth. 1. 21. & 9. 13. & 18. 11. Gal. 4. 5.

Christ was born of a Virgin, but such a one as was espoused to a man, Luke 1. 27. and that for these reasons.

• 1. To avoid the infamy and suspition of immodesty.
• 2. That her Virginity might be the better evidenced, viz. He bearing wit∣nesse to whom it specially belonged to understand how things were, and who was most worthy to be beleeved in that matter.
• 3. That she might have a most intimate helper in bearing all other cares and troubles.
• 4. To represent our spiritual conjunction with Christ, for we are espoused to him, and yet we ought to be virgins, cleansed from all pollution both of flesh and spirit, 2 Cor. 7. 1. see 2 Cor. 11. 2. Rev. 14. 4.

The place where Christ was born was Bethlehem, which signifies a house of bread, the best place for the Bread of life; and in Ephratah a most fruitfull* 1.28 place.

In the year 3967. say some, others say it is uncertain in what year. In the 42 year of Augustus his reign.

For the moneth there is great difference also.

Epiphanius thinketh he was born in the 6^th of Ianuary. Beroldus at the middle of September. Clemens Alexandrinus at the Spring-time. Others at the 25^th of December.

Scaliger objects that the winter time was not fit for a Master of a Family to un∣dertake so long a journey with his wife to be taxed; also that Shepherds are not wont in the night time to watch their flocks at that time of the year. Vossius de Natali Iesu Christi.

D^r Drake in his Chronology gives probable grounds why Christ was not born in December, but rather about August or September. God of purpose concealed the time of Christs birth, as he did the body of Moses, as well foreseeing how it would have been abused to superstition, had it been exactly known.

Interpreters indeed render the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Vigilare or excubare, but it may* 1.29 be better translated sub dio agere: It properly notes to live in the fields, as the ori∣ginal of the word shews, which agrees to the day-time, as well as to the night. In England (saith Vossius) we have travelled both before and after the Nativity of Christ.

For the day of our Saviours Nativity, it is not certain this was the day which we celebrate. Some learned Divines gather from the computation of the time when the Angel saluted our Lords Mother (being the sixth moneth, Luke 1. 26.) that this cannot be the day, though 'tis true the tradition is ancient.* 1.30

Scultetus thus concludes the fourteenth Chapter of his Delit. Evang. Tac••nte Scriptura taccamus & nos, & Christum servatorem in tempore natum adoremus, et si, in quo temporis puncto natus sit ignoramus.

A late Writer a 1.31 saith that opinion of the Romans is true, which held that Christ was born on the 25 day of December, and undertakes to demonstrate it. As for the day, saith scaliger, Unius Dei est, non hominis de••inire.

This Jesus of Nazareth perfect God and man, is that Messiah promised of old. What ever was said of the Messiah was accomplished by him and him alone.

The first Christians beleeved in him, Luke 1. 68. Christ much instructed his Disciples in this great truth, Luke 24. 25, 26, 27, 44, verses. The Apostles proved this great doctrine, Acts 18. 24, 27. & 26. 22▪ 23. & 28. 23.

Arguments that prove this Jesus to be the Messiah.

All the times of exhibiting the Messiah delivered in the old Testament are ex∣pired, Acts 13. 32. See 1 Pet. 1. 10. The old Testament speaks of a twofold com∣ing of Christ, in a state of humility, and glory: The Jewish Rabbins could not reconcile these two; the Talmudists distinguished of a twofold Messiah, Ben-Israel or Ben-Ephraim, and Ben-David. The Prophets speak not of several per∣sons but of several states of one person. See Ezck. 37. 24.

Gen 49. 10. The power of ruling and authority of judging is departed from Iu∣dah* 1.32 and hath been a long time, Therefore Shiloh (the Messiah) is come.

Hag. 26, 7. 9. The outward glory of the first Temple was greater, all the ves∣sels of the first Temple were beaten gold, Dan. 5. 2, 3. of the second brasse; but Christ honoured the second Temple by his own Presence, Doctrine and Mi∣ra••les.

〈…〉〈…〉 Jews confesse that there were five things in which the latter Temple was in••••••••••ur to the former,* 1.33

First, Heavenly fire came down visibly on their Sacrifices. They had the Ark of the Covenant: The Cloud, a witnesse of the Divine presence. Urim and b 1.34 Thum∣mim: And lastly a succession of Prophets, which the latter Temple wanted. Rain. in loc. & de lib. Apoc. tom. 2. Praelect. 134, 135.

Dan. 9. 24, 26. Seventy weeks are determined upon thy people, and upon thy holy City, to finish the transgression. That is, The time that the Jews were to live in their own land, and enjoy their own worship after their return out of Captivity.

We are wont to apply the seventh number to daies, that a perfect week should comprehend seven full daies. So Dan. 10. 2. Levit. 23. 15. The Prophecy cannot ••e understood in this common and usual manner, so Seventy weeks rise but to Four hundred and ninety daies, within which space of time none of those things were consummated of which the Angell so specially prophesieth.

Weeks are also taken in Scripture for years not daies, so that every week makes seven ordinary years; so that phrase is used, Gen. 29. 47. Levit. 25. 8. So it is here taken by Interpreters generally, and they fill up the summe of Four hundred and fifteen years, in the space of which the God of heaven would work wonderfull things which the Angel Gabriel recites here particularly. Montac. Appar. 2.

By this the times of the Messiah are past, for when the Messiah came the Sacri∣fice was to cease, and there was a sealing up of the vision and Prophets, this is cea∣sed; there is now no Vision nor Prophecy among the Jews.

Here only in Hebrew and twice here 25. & 26. verses, Messias cometh, a meer proper name, hence made famous, Iohn 1. 41. & 4. 25. Broughton on Dan. 9. 25.

Some Hereticks opposed Christs Deity.* 1.35

Arius said Christ was an excellent creature, but not of the same substance with the Father.

Paulus Samosatenus, more fitly Semisathanas, held Christ was but a meer man; so did Ebion.

He was homo verus, but not homo merus, Augustine on 1 Iohn 1. A true man, but not a meer man: He was truly God, equal to the Father; and truly man, like to us in all things, sin only excepted.

Servetus a Spaniard burnt at Geneva in Calvins time, denied that Christ was Gods Sonne till Mary bore him. He said, Christ was not the eternal Son of God, but the Son of the eternal God.

If this be truly believed that Christ is the Son of God and Saviour of the world, it will work a resolution to cleave to Christ, though all the world forsake him, no∣thing will make us shrink from Christ though it cost us our lives, and all our comforts.

2. If we believe this because it is written in the Bible, in the Old and New Te∣stament* 1.36 the word of truth, then we must forbear what the Word forbids, and give our selves to be ruled by him, and expect salvation from him according to the direction of that Word, then we will believe the whole Word, if we be∣lieve this which of all other parts of it hath least of sense and humane reason.

Some Hereticks opposed Christs manhood.

1. The Marcionites which held that Christ had not the true substance, but only* 1.37 the semblance or shew of a man, alledging Phil. 2. 7. but there a true not counter∣feit likenesse is understood, even as one man is like another, and Rom. 8. 3. similitude is not referred to flesh, but to sinful flesh, Iohn 1. The Word was made flesh, not by mutation, as the water was turned into wine, Iohn 2. 19. nor by con∣fusion, by mingling the God-head and manhood together, but the second Person of the Trinity took a humane body and soul into his Divine Nature.

Secondly, The Manichees, which said, He had the true substance of man, but that he brought his body from heaven, alledging 1 Cor. 15. 47. and had it not by birth of the Virgin Mary, but that is spoken of the Person of Christ not of his manhood itself.

Thirdly, The Valentinians who held that Christ had an aerial body, and assumed nothing of Mary but only passed as thorow a chanel.

Fourthly, Apollinaris confessed the flesh of a man in him, but not the soul, but* 1.38 that this Deity was in staed of his soul. See Matth. 26. 39. The whole man must be redeemed, and in its own nature, the soul is the principal part of man, sinne specially adheres to it, and it is a true rule, What Christ did not assume he did not redeem.

Fifthly, The Ubiquitaries will have his manhood every where, and so they de∣stroy the very being of his manhood. Each Nature retains their several essential Properties, and it is the property of the humanity to be contained in one place at once. The Papists also offer indignity to Christs manhood, in that they would have his body to be in divers places at once.

6. Others held his body impassible. His body was not immediately created by God, nor did he bring it from Heaven, but he was a man of our stock and nature, Heb. 2. 11, 16, 17. he is often called the Son of man.

7. The Jews look for a Messiah to come in outward pomp, yet some of their* 1.39 Rabbins say In regio Messiae nihil mundanum aut carnale. By those Arguments, Iohn 5. 30. Acts 17. 2, 3. & 18. 28. Rom. 16. 26. one saith, many Jews have been convinced.

So you see what the Scripture tels of the Incarnation of Christ, and how he was* 1.40 made of the seed of David according to the Prophecy that went before. Now we are to speak something of the Union of these two Natures.

They are united in a personal Union, such I mean, as that both Natures concur* 1.41 to the constituting of one individual Subsistence, as it is evident by this, that the works and sufferings proper to one of the Natures are ascribed unto the whole Person, which could not be truly affirmed, if both of these Natures were not con∣joyned in one Person.

The Actions or Properties of the God-head and Manhood both could not be gi∣ven to whole Christ, if the God-head and Manhood both do not constitute one Person of Christ.

For the second Person in Trinity did assume to it self that frail Nature so soon as ever it had a being, but had no personal Subsistence in it self, so that it personally subsists by vertue of its so close and near an Union with the Person of the Son, and so whole Christ might be the Sonne of God, and the God of Glory might be cru∣cified, and the bloud of God might redeem us, and so whatsoever was done or suf∣fered might be attributed to the whole Christ, the God-head being interessed into that which the Humanity did and suffered, because of this unspeakable Union be∣twixt them.

Union ordinarily and in things natural is the joyning together of two things by one common bond, but this Union is not so effected, but it is performed by the voluntary and powerful Act of the one of the things to be united, assuming and taking to it self the other after a manner incommunicable.* 1.42

There have been many similitudes to make us conceive how God should become* 1.43 man, from iron thorowly fired, there is iron and fire too, of the soul and body which make one Person, of the Scion ingraffed in the Tree, of the Jewel in a Ring, of a Planet in its Orb, all which may something illustrate; but there is as much dissimilitude as similitude in them. Only there are these rules which are good to observe.

First, There are two Natures but not two Persons, Aliud & aliud, but not Alius* 1.44 & alius, as there are in the Trinity, it is a Union of Natures * 1.45, yet not a natural but a supernatural and mystical Union.

Secondly, The Scripture expresseth it, 1 Iohn 14. The Word was made flesh, it

was not turned into flesh as the water was made wine, not by any confusion, as if the Divine Nature were made the Humane, or the Humane the Divine. When we say the Divine Nature took our Humane Nature upon him, we must not think that that humane Nature consisting of a soul and body was one entire person, as it is in us, for though it was particular, yet it did not subsist of it self before the Union of the God-head to it.

Thirdly, This personall Union is inseparable, for when Christ appeared* 1.46 like man in the Old Testament that was n•••• an Incarnation, because sepa∣rable.

Fourthly, By this means the Virgin Mary is truly called * 1.47 Deipara the mother of God, so in Scripture she is expresly called The mother of the Lord, for she brought him who was God and Man, though she did not bring forth his Deity, the whole Person of Christ was the subject of conception and nativity, though not all that was in that Person.* 1.48

Consider lastly, The end of this Incarnation, which is this, God and man be∣came* 1.49 one in Person, that God and man might become one in the Covenant of Grace, Gal. 4. 4, 5. Before this, man was at as great a distance with God, as the apostate Angels, but now by this means as he is made sinne for us, so are we made righteousnesse by him, not that this benefit extends to all, but onely to those men who are under the Covenant; and therefore Gal. 3. all the mercies which Abra∣ham had are limited to a spiritual seed; therefore as the mystery is great for the truth, so for the comfort of it, and why should faith think it such an unlikely matter to adopt for his children when God hath united our nature to him?

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 * 1.50, 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* 1.51 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* 1.52 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 * 1.53 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* 1.54 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* 1.55 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,* 1.56 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.* 1.57
• 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.* 1.58 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* 1.59 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* 1.60 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* 1.61 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* 1.62 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* 1.63 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 * 1.64 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,* 1.65 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* 1.66 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:* 1.67 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 1.68 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 1.69 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 &* 1.70 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 * 1.71 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* 1.72 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* 1.73 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,* 1.74 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,* 1.75

• 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* 1.76 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.* 1.77 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* 1.78 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* 1.79 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* 1.80 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.* 1.81

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.* 1.82
• 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* 1.83 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.* 1.84 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* 1.85 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* 1.86 the Prophets, that reveals all things, as the woman of Samaria could say, He shall shew us all things.* 1.87
• 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* 1.88 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,* 1.89 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* 1.90 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* 1.91 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 1.92 head, 1 Cor. 11. 32. Ephes. 1. 22. & 4. 15. & 5. 28. Col. 1. 1. & 2. 18, 19.

He is their head b 1.93, 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* 1.94 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* 1.95 Kingdom.

Secondly, All the Persons of the Trinity have committed or delegated this po∣wer* 1.96 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.* 1.97
• 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* 1.98 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* 1.99 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.* 1.100 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.* 1.101

• 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.

CHAP. V. Of CHRISTS double state of Humiliation and Exaltation.

HItherto of our Lords Natures and Offices, now of his acts by which in* 1.102 those Natures he fulfilled those Offices. They are all brought to a Di∣chotomy by our Lord himself, when he saith, Ought not Christ to have suffered and to enter into his glory? and by the Apostle S^t Paul, saying, He humbled himself, and God hath greatly exalted him.

First then for his Humiliation, it was of necessity for our Redemption, because he that is to satisfie for sin must bear punishment. The bearing of punishent, as being a suffering of some evil and undesirable thing, cannot be but an abase∣ment.

This abasement was two-fold:

1. In submitting himself to obey the whole Law in our behalf in the form and quality of a servant, even as if he had been no other then a bare man, so that he was found in fashion as a man, and made in the likenesse of men, that is, was put to serve and obey as meer men are. To be subject to God and obedient to the au∣thor of being, is no abasement at all, but to be in such sort and degree subject, as if he were a meer sonne of Adam, of no more excellency then a man, this was an abasement. That the heir of some noble-man or great person be inferiour to his Father, and do whatsoever he shall imploy him in sutable to his quality and condi∣tion, is no abasement; nay it is an honour to him, but if some slave whom the son

did please to affect should play the thief and runagate, and the son requesting his fathers favour in his behalf, should be answered, I am content to pardon him for your sake sonne, upon condition that you will be scullion in his room this seven years, and hereupon should serve his Father in that homely office of the kitchin for the term appointed, this now were a great abasement for the sonne. So for our Lord Jesus Christ in his Humanity to be subject and serviceable to his heavenly Fa∣ther in an obedience sutable to his worth and dignity, had been no humiliation; but to be subject in the quality of a meer man, nay a sinfull man, and be put to obey the Law, and such a Law, and so to obey it as if he had been of no higher off-spring then the loins of his mother, this was a great abasing. He submitted himself to be under the authority of his mother, as another childe, and to live as a Prentice to Iosephs Trade, as another childe to go up to the Feasts to be circumci∣sed, to bear injuries, to pray with weeping tears for sins, but our sins, and so in the rest; Here was a great and chief part of his humiliation, so our Apostle witnes∣seth; God sent his Sonne made of a woman, made under the Law, that he might redeem* 1.103 them that were under the Law, and as by the disobedience of one many were made sinners; so by the obedience of one shall many be made righteous. Psal. 40. 6. He alludeth to the civil Ordinance, Exod. 21. 5, 6. both his ears were bored thorow, his obedience was double to that of others. D^r Hampton on Rom. 5. 19.

But this obedience was not so great a Humiliation as was requisite, a more diffi∣cult burden was required at his hands and a labour more tedious, he must suffer al∣so those evils of all kindes which we should have * 1.104 suffered, as if the fore-mention∣ed Sonne of some noble Personage for the winning of his Fathers favour to a run∣away servant, should not be put alone to serve an apprentiship in the scullery, but also to be grievously whipped with rods, as the slave himself should have been for his offence.

The sufferings therefore of our Lord Jesus come to be considered of, which O that we could seriously consider. It were impossible for any man not to repent, not to believe, not to obey that would addresse himself to the frequent and serious meditation of these sufferings, if withall he were informed of the motive, end, and fruit of the same.

Now all of the things endured by Christ may be referred to those of his Infancy and Elder time.

First, To be born of a poor and mean parent, void of all earthly honour and* 1.105 state, although she were the Heir of the greatest family and noblest bloud in the world, and had as due right as was possible to a rich and honourable Kingdom. The Virgin Mary and Ioseph both were of the famous linage of David, he the next Heir male, she the next Heir female to the crown of Israel and Iudah, but usurpers had laid violent hands upon that Principality, and the whole Tribe of Iu∣dah, specially the linage of David was so farre depressed and obscured, that now the Heir to the Crown was unknown and neglected, and the family of such ho∣nour

even raked up in the dunghill of meannesse and contempt, glad to apply them∣selves to base and carnal occupations, as the Carpenter or the like. This was an abasement to Christ that he was not born of Davids posterity all the while it was of esteem, note and honour in the world, but now that the Scepter was quite de∣parted from the Tribe, now that it was even cast down to the dust, and no man of note or power in it; now must he be born of that Family, now must he take flesh of that linage.

Secondly, The manner of his birth also was very base and beggarly, for his Fa∣ther* 1.106 and Mother coming to Bethlehem upon occasion of taxing (when there was à great concourse of people to that little Town) were so coursly entertained, that* 1.107 her time of Travel being come perhaps a little before she looked for it, she was thrust into an out-house, an odd corner, a poor stable, there to cry out and be delivered without any attendance or regard. What could be more ignoble and con∣temptuous? The Sonne of God was born in a stable and laid in a manger, as if he had been worthy of no better esteem then a very vagrant. Thus was he born and in this simple fashion did he enter into the stage of the world, as if he had been a person of no esteem or reputation.

And thirdly, no sooner was he born, and the thing made known to the world, but that his life was sought for by the malice and craft of Herod, who had usurp∣ed that Kingdom which was due unto him. For he having notice that the King of Israel was born (as is the manner of Tyrants to seek the destruction of the right Inheritor) dissembled with the Wisemen, pretending that his purpose was to come and worship him, and learning by them what he could for that purpose, intended in very deed to have made him away, by which means he was compelled for the saving of his life to take a long and tedious journey down into Aegypt, no Question with great labour and wearinesse to himself as well as to his Pa∣rents.

Thus you have the sufferings of our Saviours Infancy; next consider his whole life, and what was it but a suffering of all misery, both in the whole course of it, and in the conclusion of all at his death.

For the course of his life it was private and publick. For his private life untill* 1.108 his thirty years he lived a Carpenter * 1.109 He that was sufficient to have governed all the Monarchies under the Sunne, to have ruled the whole world, to have led mighty Armies, and to have read a Lecture of Wisdom to Angels and Archangels, he was servant to his Father, a Carpenter, and spent his time obscurely in a manu∣al occupation, handling the Mallet and Chezil, and doing the work of a mean la∣bourer, burying as it were all his Divine Excellencies under the thick and dark cloud of a poor Trade, and not shewing forth so much as a glympse of his heaven∣ly glory, but that at one time at the age of twelve years he peeped a little out of the Cloud, when at a feast in Ierusalem he disputed with Doctors to the astonish∣ment of all the hearers and beholders. He was cast down from all honour and made to inherit contempt and basenesse.

But come we to his publick life, where he was to take upon him a glorious fun∣ction fit for himself, even to be the Minister of the Circumcision, a Prophet to the people Israel.

First, He entred into this function with a great toil and labour, for by and by af∣ter his Baptism and Calling to publick view, he was thrust forth into the wilder∣nesse there to be tempted of the Devil, not for a few hours or dayes, but for full fourty dayes together. There he did challenge all the powers of darknesse, and hand to hand did enter the lists to fight a combate with all the Devils of hell. There was he singled forth, and they let loose to try the utmost of their mighty and subtil tem∣ptations, three principal ones are mentioned, but no question he stood not against so little as three thousand, for what would not Satan assay to do him mischief? What evils did he not by word or suggestion labour to draw him to? when he had him for so long a space of time at so great a disadvantage all alone in the wildernesse and fa∣sting, he would strain himself to the utmost of his wicked wit to have poysoned him with some taint of wickednesse, that he might have killed the whole body of

his Church in him the Head thereof, as he destroyed all mankinde in the first Adam the common root of it. It is certain that our Lord was armed with power and wis∣dom to discover and resist his temptations, and knew he should, could and would be victorious, but no doubt the combate was troublesome and tedious, and filled his righteous soul with unspeakable dolour and anguish. Let a vertuous and ho∣nourable Matron be shut up so many dayes together in one room with a base and loathsome adulterer, there to suffer all his impure solicitations, will not her misery be so much the greater in sense by how much her self is more shamefac'd and ho∣nest, and more abhorrent from all such impurity? so it was with the soul of our blessed Saviour. That great and foul polluter of himself and mankinde the Devil, had liberty given him to try what ever he could do with all his crafty and abomi∣nable temptations to draw our Lord Jesus from his God, and to make him as all other men were, a sinner. The most valiant person in the world armed with the best weapons for defence, and furnished with so much prowesse and skill that he knew he should be conquerour and unwounded, would yet finde it unspeakably troublesome to ward oft the multitude of blows of ten thousand at once, assail∣ing him with such fiery darts and poisoned weapons, that each of them had they but fastened to draw bloud would have been mortal unto him. Had any of Satans temptations fastened on the soul of Christ, he had been made a sinner, and so sepa∣rated from the Union with the second Person, and so himself with all his members that depended upon him had perished eternally. Doubtlesse though he knew he should overcome, yet the bearing off, putting by and resisting so many mighty blows and subtil thrusts must needs be extreamly tedious and bitter unto him, by how much he was more perfectly holy, and did more detest all such manner of temptations.

Thus his sufferings from Satan were horrible, though in the issue harm∣lesse, yea and glorious, but now thinke what he bare in his whole life after.

Five things are most intollerable to the nature of man in passing of his life, Poverty, Reproach, Labour, Danger and Sorrows, he was laden with all these in all extremity.

First for Poverty, Though he were very rich (saith S^t Paul) yet he became poor for* 1.110 our sakes; he had been no slothful nor prodigal Person in his private life, but he was a Servant to his father in law, and the calling was poor, so that he could get nothing but from hand to mouth, and therefore being to leave his Trade, and be∣come a Minister and Preacher of the Gospel, he had no house nor home of his own to dwell in, no stock nor revenues to live upon, but was fain to live of pure alms, and though he was no beggar a 1.111, yet as if he had been a beggar, to maintain himself altogether by the kindenesse of others. b 1.112 The Foxes have holes, the Fowls nests, but the Sonne of man hath not whereon to rest his head. We reade of a bag he had, but it was not filled with the fruits of his own hand or stock, but with the gifts and alms of others. He had it, but he had it of alms: it was enough, but at other mens voluntary cost. What ingenuous spirit doth not feel it an abasement to be so maintained? You see his Poverty, he was of so low estate that indeed he had no∣thing at all, but what good people would bestow upon him.

Again, for Reproach, How insufferable a thing is that to worthy natures to be standered, reviled, ill-spoken of, and laden with false accusations and calumniati∣ons? Doth it not seem unto us a heavier thing then death? Who is not so tender of his good name that the least blemish and aspersion cast upon him, seemeth more smarting then the cutting of a sword? But our Saviour had all manner of disgraces cast upon him, not by mean, base, beggarly and despised companions; but by the Scribes, Pharisees, Elders, High-Priests and Rulers of the City, men of most fame and reputation not for command and wealth alone, but also for learning and piety. These did seek to discredit him out of their repining envy, these vilified his Person, depraved his best actions, and did cast the worst imputation they could upon him. They vilified our Saviours person by the basenesse of his parents, his kindred and profession, Is not this Iosephs son, is not Mary his mother, and his brethren Iames and Ioses, Simon and Iude? Is not he the Carpenter? They gave it forth that he was a

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drunkard, a glutton, a rioter, a companion with the basest fellows, even Publi∣cans and sinners, they depraved his actions:

1. His Doctrine as heretical crossing Moses his Law, and treasonous that he for∣bad to pay tribute unto Caesar.

2. His miracles as magical, they reported that he did all those miracles for which the people did so much honour him, not by the power and singer of God, but by the black Art of hellish conjuration, even by the aid and working of Beelzebub the chief of Devils. These said he was a wicked and prophane fellow, a man that did not regard the Sabbath of the Lord. These were bold to lay to his charge that horrible and sacrilegious crime of blasphemy, saying, Why doth this man blaspheme? and for thy blasphemy we seek to stone thee. Lo! to be traduced of men famous for knowledge and religion, and for honour and wealth, as a boon companion, as a wine bibber, a fellow for harlots, a prophane polluter of the Sabbath, an horrible blasphemer of God; this was the bitter cup which our Lord Jesus was fain to drink. Could he suffer greater and more intollerable ignominy? Nay at one time they were so audacious as to tell him to his face, Thou art mad and hast a Devil?

Now consider thirdly his Labour, his travel on foot, many a weary step and long journey from Galilee to Ierusalem, from Ierusalem to Galilee, and from quarter to quarter, and Countrey to Countrey, sometimes on foot with sweat and toil till he was even weary and tired again, glad to sit down and rest him, as once at the Well of Iacob, sometimes by Sea in a Ship when the furious windes conspired against him, and raised such a storm, as if the ship must have been swallowed up in the vast belly of the waves, and as if the Devil would have watched his oppor∣tunity to have drowned him sleeping; for as for riding upon a beast he never took that ease unto himself except alone one time, and that the last of all that he went to Ierusalem, and then poorly mounted upon the bare back of a silly fole of an Ass that was never accustomed to the saddle before, with a jerkin or a coat or two cast on him in stead of better furniture. A toilsom life indeed to do nothing else but go a∣foot from City to City, and sometimes also to be ready to be prest to death with the throng of a rude and unmannerly multitude. You have his Labours, now consider

Fourthly, His Dangers. He lived in quietnesse and safety enough during his Carpenters imployment, but when he came to be a Minister he was still persecu∣ted. At Nazareth his own City where he was not born but bred up, the first Ser∣mon* 1.113 (as I think) that ever he preached there, because he was somewhat plain in telling them of their faults, they laid violent hands upon him, and would have broke his neck down a steep hill on which the Town was built. After as he grew more famous for wonders, so he was more hated and maligned by the Rulers, ma∣ny times they conspired to take and intrap him, sent Officers to apprehend him,* 1.114 took up stones to dash out his brains, and commanded that whosoever knew where he was should make it known that they might apprehend him, and that he which would confesse him to be the Christ should be excommunicated, insomuch that he was called A stone of offence, and a sign to be spoken against; and he saith, The world hateth me, yea they have hated me without a cause; Insomuch that he could not walk openly amongst them, but was fain to hide himself after a sort, and to flie for his life, for they were scarce ever without some or other device to take him and put him to death. You have heard of his Perils, let us speak

Fifthly of his Sorrows, He was a man of Sorrows, full of grief and tears, for he was not a stone or a piece of iron that all these things did not touch him, but he was sensible of these evils, and felt the heat of his Fathers displeasure against him for our sins, for which he had undertaken to answer in all these things, and especially the memorial of his last passion did wonderfully grieve and trouble him, Luk. 12. 50. How am I straitned or pained till it be accomplished? not with such a grief as made him unwilling to come to it, but with such as made him desire that it were once over. He often set his thoughts a work upon his last sufferings, he fore∣told his Disciples of it some four or five times, no question but he considered of it

himself many hundred times, and not one of them without a vehement working of sorrow, as if one of us should know that some two or three year hence he must be put to the rack, or burned at a stake, he could not but bestow full many a heavy thought upon that hour; so did our Lord, without all controversie, with many frequent requests, and humble, tearfull, mournfull prayers, supplicating to God for aid and help against that hour, according as the many complaints and praiers made by David his Type in the Psalms, do manifestly evince.

Now come we to the last scene of this Tragedy, his end: The conclusion of his* 1.115 life (just like a Tragedy) was most distressed and lamentable of all the other parts, whether you consider the things he suffered from God immediatly; or the things he endured before, in, and after his death.

The first and great work of his Passion was the agony and bloudy sweat, grief, astonishment and extream heavinesse which he sustained in the garden. He began to be heavy and greatly grieved, saith one Evangelist: and To be astonished, saith ano∣ther: and He was in an agony, saith the third; in so much that great drops of bloud trickled from him to the ground. The two tormentingst passions that man doth wrestle withall in this life, more insufferable then any rack or disease of the body are sorrow and fear, which if they be in the greatest extremity that can be are the greatest miseries that can be. Now so they were in him, for the word saith, he complained thus, My soul is sorrowfull round about even to death; so much as was enough to have killed him, not with the suddennesse of it, for that kils easily and quickly, but with the extream inwardnesse and weight of it, and his fear is called astonishment and amazement.

There is 1. An amazement of wonder in regard of the strangenesse of some ac∣cident beheld, as the people were amazed at Christs miracles and doctrine.

2. An amazement of horror, when a man stands agast and astonished at the greatnesse of some evil befalling him or like to befall him, and so was our Saviour taken with the highest degree of fear, even amazement, Mark 14. 33. It was not such a fear as did drive him out of his wits, or take away from him the use of rea∣son, but such as did even surcharge his soul and so afflict him, (that as we use to say) he knew not what to do nor how to bear it, these two passions put him in an a 1.116 agony, that is to say an extraordinary great strife or wrestling. The infinite wrath of God due to him for our sins, as much as if he had committed them (for the surety is as much liable to the paiment of the debt, as if he had in person borrow∣ed the mony himself for himself) did discover it self to him in all extremity, pro∣curing to him the extreamest sorrow that might be, because he felt the tediousnesse of it for the present, and the extreamest fear that might be, because he feared the continuance of it for the future, not with a fear of reason that did doubt of the event of his sufferings, but with a passion of fear, which the beholding of a terri∣ble thing, so terrible as Gods infinite anger will stirre up in a creature, though he be never so sure to escape it, and hence came that extream conflict which dissol∣ved his flesh and made him sweat b 1.117 bloudy drops, whilst his faith and obedience strove against his fear and sorrow to keep him from murmuring or impatient fits,

from all repenting of his having undertaken the work, from all doubting or de∣spairing of Gods love or unwillingnesse to go through with the work, but to hold his heart still in the highest pitch of obedience, which he shewed, saying, Matth. 26. 39. Not my will, that is, natural desire, not resolute purpose be fulfilled, but thine.

Hence the Schools distinguish of a double will in Christ: 1. His Divine will, so as God he desired the same thing with his Father. 2. Humane, and that is either Voluntas desiderii naturalis, the bent of nature to its own conveniency; or Veluntas desiderii rationalis & deliberati, his sanctified judgement submitted the desires of hu∣mane nature to the will of God. Here is no repugnancy but a diversity of wills. Christ is to be considered under a different relation, in the first part of the prayer he speaks as man; in the second as Mediatour, see Matth. 26. 42. Heb. 4. 16. 2. If we consider Christ as man, there is no repugnancy of wills; we must distin∣guish between the innocent vellieties of humane nature, and the resolutions of reason.

This prayer was conceived, 1. With submission, If it be possible, not my will.

2. Drawn forth upon convenient reason.

If it be objected, How could this stand with Christs holinesse, the Law requires a conformity in the first motions and the very inclinations of the heart?

It may be answered, 1. That Christs sufferings were rather appointed by Gods Decree then his Law.

2. Suppose Gods Decrees were a Law to Christ, as they were to him being a Mediator, yet positive Laws blot not out natural affections: Though Abraham was commanded to sacrifice his son, yet he was to have a natural affection to save his life. Christ was indeed obliged to this, and it was a duty in him to declare

1. His bitter sense of Gods wrath, Psal. 90. 11.

2. The reality of his humane nature, by abhorring what was destructive to it.

3. To shew his esteem of Divine consolation.

Now Gods Justice was satisfied, now his Name was honoured with an obedience as honourable to him as all the service of all the men in the world could have been. Thus did our blessed Saviour suffer in the garden from God alone.

Then follows from the Jews, his Apostles and friends, and his enemies, and the common people.

His Apostles, one betraies him, sels him for ready money, and for a little too,* 1.118 the price of a slave, thirty silverlings, so many half crowns, in all three pound fif∣teen shillings. Lo the goodly price at which the Pharisees and this Iudas valued him, O infinite indignity! But what did the other disciples, Most of them left him and fled: The Shepherd was smitten and the flock was scattered; they afforded him no more assistance then a company of sheep would to him that tended them, if theeves come to murder him; but runne one this way, another that, and left their Saviour all alone; in the same sort did all his friends that had received so many and great benefits from him by his miraculous cures of themselves or their friends, they all disappeared, not one would open his lips to defend and justifie him against the leud aspersions that were cast upon him; but one of his disciples among all the rest denies him, forswears, abjures him.

Now for his enemies the Pharisees, first they send their ministers and servants with the Traitor to take him, who coming to the place laid violent hands upon him, and binding his hands behinde him, like a thief they carry him away to them that had appointed them that service. Secondly, Themselves hire false and perjured wretches to bear witnesse against him of many things, and when that course would not take effect, at last upon his own most true, holy and constant consession, that he was (as indeed he was) the Son of God; in solemn manner, with pretended gravity and grief, and with rent garments, the high Priest stands up and condemns him of blasphemy and unto death, to which sentence each of the Elders gave his

suffrage. Then the servants buffet him with their gracelesse hands, spit on him* 1.119 with their slovenly mouthes, and mock and jest at him with their petulant tongues▪ and thus they passe away the time abusing him all night, till in the morning early the high Priests (quickly up for a bad businesse) bring him to the Civil Gover∣nour, and there accuse him of the falsest crimes that might be, Sedition and Trea∣son, as if he forbad to pay Tribute, moved the people, and sought to make himself a King; besides his blasphemy in counterfeiting (as they interpreted it) to be the Son of God.

Now see what he suffers from the Gentiles and Jews both together. Pilatec 1.120 to rid his hands of him sends him to Herod, Herod intertains him with mocks and taunts, and sends him away scoffingly araied in purple. Pilate dares not loose him, but to please the people and asswage their rage by a little yielding causeth him to be sorely scourged d 1.121 with rods, according to the manner of the Romans, till his back was all gore bloud, and his skin and flesh torn with wounds and wailes, and then clapping a Crown of piercing thorns upon his head, he brings him forth in this fashion to be gazed upon by the people, who all shouting and hooting at him out of disdain, as accounting him undoubtedly a blasphemous impostor, because pre∣tending to be the Messiah, from whom they looked for the restitution of their earthly Kingdom; he was so farre from doing that, as now he could not (so they thought) deliver himself from the hands of men. Then Pilate sets him in balance with a seditious murderer, and they require the murderer to be saved and him to be crucified; renouncing him and denying him before Pilate, as not the lawfull King of the Jews, but a grand Impostor, and will have no nay, but with importu∣nate clamours inforce the timerous Judge to condemn him. Now is sentence so∣lemnly pronounced upon him, That for as much as he was a Seditious person, a Traitor, and one that went about to usurp the Kingdom against the Royal dignity of C••sars Imperiall Majesty, therefore he should be taken by the Roman Officers and led to a place without the City, where malefactors▪ used according to the fashion of the Romans, with their basest slaves to be nailed to a Crosse, and so hang till they were dead. No sooner was the sentence passed but that it began to be exe∣cuted. The souldiers seize upon him, and having gotten him as a Dove among Kites, a Sheep among Lions, they sport themselves with mocking, deriding and abusing him by words and gestures of counterfeit honour, which are the greatest dishonours, thereby upbraiding him with folly that would needs make a King of himself.

To the place of crucifying they lead him bearing his own Crosse, till he being spent with watching, bleeding, wearinesse and grief, was no longer able to bear it; then they compelled another whom they met to bear one end of it after him. So being arrived at the dismall place of dead mens skuls, they offer him the potion of malefactors, wine mingled with myrrhe, as it is thought to intoxicate his brain, which he refusing, they stretch his hands and legs till all his bones might be told, and so nailing one hand to one horn of the Crosse, the other to the other, and his feet to the stump at the bottom, they leave him hanging, and that also betwixt two theeves, with a scornfull superscription of his fault, I. N. R. I.

Ierusalem was chosen for the place of his suffering, Ibi peractum est verum hoc & summum sacrificium, ubi reliqua legis sacrificia umbrae istius. Ludovic. Viv. de verit. Fid. Christ. l. 2. c. 15.

His soul * 1.122 was filled with unspeakable grief in the sense of the curse of the Law which there he bare, and so vehement was his anguish that he cried out for thirst, when they gave him the cold comfort of a little vinegar and gall, with a scoff to make it relish the bitterer, Let us see if Elias will come. All the people wagge their heads at him; the Pharisees they insult over him, with Oh thou that didst destroy the Temple. His poor mother and some friends stood by and lamented him, till at the end of three full hours, he mightily crying did give up the ghost into his Fathers hands. So he died a most vile and shamefull death, a most hard and painfull, a most execrable and cursed death, the death of the Crosse.

The death of the Crosse was 1. A shamefull f 1.123 death, Heb. 12. 2. & 13. 13. Isa. 53. 12. A filthy death, Alexander ab Alexandro so termeth it, Mors turpissima, Bernard. Therefore Iulian called Christ the crucified or staked God: And the Jews conti∣nue still in railing on Christ and cursing him, and ignominiously call him Talui, him that was hanged, in which the Christians glory, Gal. 6. 14. They teach their children to curse Christ. The Turks mock us at this day with our crucified God. He died In medio latronum tanquam latronum maximus. He was counted a malefa∣ctour by wicked men, Matth. 26. 65. Good men lookt on him as an Impostor, Luk. 24. 21. God lookt on him as a malefactour, Heb. 9. 28.

Tully * 1.124 saith, Facinus est vincire civem Romanum, scelus verberare, quid dicam in crucem tollere? It is a great offence to binde a Citizen of Rome, a greater to beat him, the greatest to set him on the Crosse.

2. It is a painfull death, He endured the crosse, Heb. 12. 2. Christs strong cries like* 1.125 womens in their travell, argued strong pain, Acts 2. 24. see Lament. ••. 24. Bruising hath pain, Gen. 3. 15. Isa. 53. 10. He was nailed in the hands and feet the most si∣newy and sensitive parts, Psal. 22. 16.

3. It was a cursed death, Gal. 3. 13. that is, yielded himself to a cursed death for us; so the Fathers glosse it. It was a cursed death by the decree and appointment

of God, Deut. 21. 23. Christs hanging on the Crosse seems to be prefigured by the Heave offering, of which the Law makes mention: and the brazen Serpent, Numb▪ 21. 1. was a Type of Christ crucified, Iohn 3. 14, 15. & 12. 32, 33. The reason was, That he might free us from the curse of the Law, being made a curse for us, Gal. 3. 13. The Prince of darknesse would not let so great an advantage passe without proving once more whether in this last hideous pang of death he might not prevail to have fastened some stain of sinne upon the pure soul of that immaculate and now dying Lamb of God. He could not have fitly been said to have triumphed over them on the Crosse, if he had not properly grappled and fought with them there, where∣fore assuredly the whole band of that hellish kingdom of darknesse was let loose upon our Saviour, he having at once the Creator and the creatures, men and de∣vils against him, and yet maintaining himself in perfect faith and patience, might indeed make a full satisfaction to the Divine justice for the miserable disobedience of man.

Christ died for the reprobate five waies.

• 1. By way of proclamation, Remission of sins is proclaimed to thee if thou wilt beleeve, Luke 24. 47. Act. 13. 38. & 10. 43.
• 2. By way of obligation, Thou art bound to beleeve that thy sins may be forgi∣ven thee in Christ, Mark 1. 15. Rom. 7. 2.
• 3. By way of obsignation.
• 4. By way of generall merit, Iohn 3. 16.
• 5. By way of special intention too, for all that thou knowest, Act. 8. 22. M. Fen∣ners Hidden Manna.

That is an Argument of great fame but little credit used by the Arminians h 1.126, Quod unusquisque tenetur credere, hoc verum, &c. That which every one is bound to beleeve, is true: But every one is bound to beleeve that Jesus Christ died for him, Therefore it is true that Jesus Christ died for every one.

The first object of faith is not to beleeve that Christ died for us, but that there is* 1.127 salvation in no other, Act. 4. 12. To beleeve that Christ died for me is one of the heights of Religion, Rom. 8. 33. Gal. 2. 20. Faith is grounded on the word, assu∣rance on experience. A wicked man going on in sin is not bound to beleeve that Christ died for him. Adams disobedience is generall and universall, not in power alone, but in act too, it maketh all sinners. The obedience of Christ hath a poten∣tiall universality, and is sufficient to make all righteous, but actually it justifies the faithfull only, D^r Hampton on Rom. 5. 19.

Every man is bound upon pain of damnation to beleeve in Christ according to the first degree of faith, Iohn 3. 18. that is, by a true and lively assent to beleeve, That Jesus is the Saviour of all that truly beleeve in him, and having this faith thou art bound to beleeve that he is thy Saviour, that he died for thy sins, and rose again for thy justification; but every individual person is not bound to beleeve that Christ died for him, for then the greater part of men should be bound to beleeve untruths, so some answer it.

Others say that all generally have the offer of Christ to whom the Gospel is preached, Act. 13. 38, 39. yet Christ died not alike for all as the Arminians hold, but for the Elect more especially, so as not only to save them if they beleeve, but also that they may beleeve and so be saved, Iohn 17. 2, 6, 9. Acts 13. 48. Phil. 1. 29. Vide Davenant. Dissertat. de morte Christi. Mori pro aliquo, propriè est, morte sua aliquem à morte liberare, seu mori alicujus loco, ut ipse vivat. 2 Sam. 18. 33. Rom. 5. 6, 8. 2 Cor. 5. 15. 1 Joh. 3. 16. & 4. 9. Act. Synod. nation. Dordrecht. Artic. 2. exam. Vide plura ibid.

Testatur Scriptura Christum pro omnibus mortuum, nusquam autem pro singulis, nec disertis nec aequivalentibus verbis. Quamobrem Omnes in hac propositione, aut not at gentes pariter & Iudaeos, Rom. 3. 9. aut not at varia hominum genera, ut 1 Tim. 2. 5. aut denique omnes & singulos fideles, ut 2 Cor. 5. 14, 15. Id. ib. p. 133. Vide plura ibid. Ponit enim aliquando Scriptura pro omnibus multos. Gen. 17. 4. & 22. 18. Aug. de Civit. Dei. l. 20. c. 23.

Now after his death follow two things more for his further humbling, viz. his burial and his descending into hell.

For his burial, the Scripture is plain in it, Matth. 27. 59, 60. Luke 23. 53. and* 1.128 there are good reasons for it.

1. To fulfill the Scripture, Isa. 53. 9.

2. To shew that he was truly dead, for none but those that are dead use to be buried; and Pilate would not grant that he should be buried, untill by diligent search he found that Christ was dead.

3. To bury sinne, Rom. 6. 4.

4. That his resurrection might be the more evident, to which the manner of his buriall belonged; for therefore was he laid in a new sepulchre, in which none yet ever lay, least they should say that he rose again not by his own vertue, but by the touch of some other there buried, 2 King. 13. 21.

5. To sanctifie our burial, and sweeten the grave to us.

6. That he might conquer death in his strongest hold, Iob 17. 13.

It was an honour to be buried of so worthy a man and with such store of oint∣ment,* 1.129 but to be put prisoner into the dungeon of death the i 1.130 grave, and to seem to be swallowed up of death by giving so farre way unto it, that it might also bear him as it were captive into its strongest hold, this was an abasement. Had our Saviour rose again so soon as the souldier had run him through the midriff with a spear; or so soon as Ioseph had taken him down from the Crosse, and then shewed himself in glory in an instant, all his enemies would have been dismaied, and he should have put them to confusion; but in tarrying so long afore he rose till he might be laid in a Tomb as other dead men are, he even yielded himself, as it were, for a space to the flouts of his enemies, this was to abase him yet lower then dying.

Now for Christs descending into hell there is a deal of quarrelling about itk 1.131, in so much that one saith, It is a kinde of descent into hell to reade the Controversies about it. This Article is grounded on most evident words of Scripture, Psal. 16. 10. Acts 2. 25. S^t Austin might justly say, Quis ergo nisi infidelis negaverit fuisse apud Inferos Christum? And all men agree in this (as Bellarmine de Christo l. 4. c. 6. hath well observed) that Christ some way descended into hell, but the question (saith he) is altogether about the exposition of this Article, for the whole difficulty lieth in the word Hell.

The Word Scheol is taken four waies in Scripture.

• 1. For the grave, Psal. 16. 10.
• 2. For the place of the damned, Luke 16. 23.
• 3. For the torments of hell, 1 Sam. 2. 6.
• 4. For extream humiliation or abasement, Isa. 14. 15.

In like manner (saith l 1.132 Altingius) to descend into hell is taken four waies.

• 1. To be buried, Gen. 42. 38.* 1.133
• 2. To come into the place of the damned, Numb. 16. 33.
• 3. To feel the torments of hell, 1 Sam. 2. 6.
• 4. Extreamly to be abased, Matth. 11. 23.

I shall rehearse four severall expositions of this Article, and deliver my judge∣ment at last.

First, Some Interpret it of the inward sorrows of Christs soul, which were very great, as the Scripture testifieth, Mark 14. 33, 34. and as appears by Christs pray∣er thrice repeated to his Father that the cup might passe from him, by his agony and bloudy sweat, Luke 22. 24. By his words uttered upon the Crosse; and lastly by that testimony of the Apostle, Heb. 5. 7. The word Hell is often put Metapho∣rically for great and grievous troubles here suffered, Psal. 18. 5. & 116. 3. Psal. 86. 13. Ionah 2. 2. But this exposition can in no wise stand with the order and series of the Creed, for since there is mention made of Christs descent into hell after his death and burial, it cannot be understood of that which happened before his death.

They which expound this Article thus, give this reason thereof. The former* 1.134 words, Was crucified, dead and buried, do contain (say they) the outward suf∣ferings of Christ. Now because he suffered not only outwardly in body, but al∣so inwardly in soul, therefore these words may be so interpreted. But this reason is invalid, for neither is it true, that by the first words only bodily torments are expressed, but those of the soul also are meant; for Christ was wounded for our transgressions, bore our iniquities, and made his soul an offering for sin: And by the words of David and Peter (whence this Article hath its foundation and ori∣ginall) it is most evident that these words ought to be understood of that which Christ suffered after death: For the word Hell is not to be taken otherwise in the Creed then in those places of Scripture whence the Creed is taken; but it is ma∣nifest to any one that is not altogether blind, that David and Peter speak of that which happened to Christ after his death.

Secondly, Others say that Christ after his Passion upon the Crosse, did really and locally descend into the place of the damned.* 1.135

Many of the Ancient Fathers, the Papists, some Lutherans and Protestants fol∣low this Exposition. One Reverend Divine, now with God, held that Christ de∣scended locally into hell to suffer in his soul the miseries of the damned, and urged* 1.136 for his opinion Ephes. 4. 9. where the Apostle (saith he) makes Christs descending into the lowest parts of the earth in such a kinde of suffering in the locall hell, op∣posite to his ascending farre above all heaven, as the highest degree of advance∣ment and lowest degree of abasement that could befall a creature. And Acts 2. 24. 31. to take soul (said he) there for the dead corpse is so hard a kinde of phrase, that howsoever it must be yielded to in some places where the circumstances of the place and the thing spoken of compelleth, yet so to take it in a place where there is no such necessity, seemeth unreasonable. The literall text therefore here (saith he) is agreeable to those texts which speak of Christs sufferings, He made his soul* 1.137 a sacrifice for sin, which could not be so well done any way, as by giving it to suffer the fulnesse of Gods wrath in the place of extreamest torment, which might* 1.138 seem to be signifed by burning the sin-offering after it was killed * 1.139, to shew that not alone death was suffered by our Saviour, but also the torments of hell; and the words of m 1.140 David (saith he) Thou wilt not leave my soul in hell, may very fitly import so much, when he speaks of it as of a strange thing that a soul should be in hell and not left there. And Peter, Acts 2. 24. telling us, that God did loose the pains of death, might seem to import so much, seeing the pains of death may well be interpreted, those pains which follow after death, and in regard of which to those that know what death is, death is only painfull; otherwise from the pains

of natural death, Christ was no more freed, neither were they more loosed from him then from every other man, seeing every man sees an end of his outward tor∣ments by dying. Paul also might mean this in mentioning of a cursed death, and* 1.141 saying, He did bear the curse for us: The greatest part of the curse of the Law is, To be cast into the place of the damned, and into their torments, though not in∣to the sinfull things that accompany their torments. David as a figure of Christ* 1.142 saith in one Psalm, Thou hast delivered my soul from the lowest hell: Now the lowest hell is not the grave, but the infernal pit which is farre lower then the grave: This (saith the same worthy Divine) commends Gods justice and mercy, and* 1.143 Christs love, and shews the abominablenesse and vilenesse of our sins, more then any thing else could do. All this notwithstanding, others hold that Christs locall descent into hell is an unwarrantable conceit, and contrary to the word of truth and sound reason. Vide Sandford. de Descensu Christi ad Inferos, l. 3. p. 36, &c.* 1.144

Neither in the Creed nor Scriptures, where mention is made of hell with rela∣tion to Christ, is the word gehenna used, which is alwaies restrained to the hell of the damned; but 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 which word designes the state of the dead in generall, and is used of all with no difference.

In all the New Testament it occurres but once, Luke 16. 23. where necessarily it* 1.145 signifies the hell of the damned; and yet not there from the force and propriety of the word (for it is of larger extent) but from the circumstances which are there used. For as Bucer learnedly notes, the rich man is not simply said to be 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, that is, in inferno, seu in gehennâ, because in torments and in flame.

2. The Evangelists have professedly delivered to us the History of our Saviour even to his ascension, neither yet have they made even the least mention of this his descent into hell, which they would never surely have omitted, if they had judged it a thing necessary to salvation. Moreover, blessed Luke in the Preface of his Gospel, tels Theophilus, That he having had perfect understanding of all things from the first, would write to him in order, that he might know the certainty of those things wherein he had been instructed, ad verbum, in which he had been catechized, but of descent ne gry quidem, whence it appears that it was no part of the Catechism which Theophilus learnt and certainly knew.

3. Blessed Paul, 1 Cor. 15. 1, 2, 3, 4. where he rehearseth certain chief heads of the Gospel, which he had preached to the Corinthians, rehearseth the death, bu∣rial and resurrection of Christ, but not this descent into hell, yet that was a fit place to have rehearsed it in if he had preached any such thing. Therefore it is ma∣nifest enough that he preached it not nor is it necessary to be known; he affirmeth

to the Corinthians that which he preached would suffice them to salvation, if they were not wanting to themselves.

4. If Christ did go into the place of the damned, then either in soul or in body, or in his Godhead. But his Godhead could not descend, because it is every where; and his body was in the grave till the third day; and as for his soul it went not to hell, but presently after his death it went to Paradise, that is, the third heaven, a place of joy and happinesse, Luke 23. * 1.146 43. which words of Christ must be un∣derstood of his manhood, or soul; and not of his Godhead.

Some think by Paradise no certain place is designed, but that is Paradise where∣ever Christ is, and wheresoever God may be seen; because therefore the soul of the thief was to follow Christ and to see God, it is said to be with him in Pa∣radise.

Many modern Interpreters (saith Sandford de Descensu Christi ad Inferos, l. 3. p. 39.) much favour this opinion, and cite Austin and Beda as Authors of it, quam verè ipsi viderint. He saith he cannot approve this interpretation whosoever is the Au∣thor of it; for Christ spake of that Paradise where then he was not. But if Para∣dise be nothing but the place whence God was seen, when the thief hung on the Crosse he was in Paradise. Paradise is put often for heaven in the new Testament, Rev. 2. 7. 2 Cor. 2. 4.

There is an analogy between the first and second Adam. The first Adam was cast out of Paradise the same day he sinned, therefore the second Adam did enter in∣to heaven the same day he made satisfaction.

Some say that to descend into hell is a popular kinde of speech which sprung* 1.147 from the opinion that was vulgarly conceived of the receptacle of the souls under the earth. As we use to say commonly, that the sunne is under a cloud, because it is a vulgar form of speech, and yet it is farre enough from our meaning for all that, to imagine the cloud to be indeed higher then the sun.

Thirdly, Some almost confound this Article with Christs burial, and make one sense of both, because those words Sheol, Hades, Infernus, often in Scripture note the grave.

Both many Ancient and Modern Divines have taken Christs descent into hell in that sense. This seems to some to be the reason wherefore the Nicene Creed men∣tions only Christs burial and no descent into hell; and Athanasius his Creed, his descending into hell without speaking a word of his burial: Neither Irenaeus, Au∣gustine, Tertullian nor Origen, when they recite the rule of faith, mention Christs de∣scent into hell. Vide Rivet. Cathol. Orthodox.

But this seems not so probable an interpretation,

1. Because He was buried goes next before these words, neither can these be ad∣ded exegetically because they are obscurer then the former.

2. It is not likely that in so succinct and short a Creed the same Article should be twice put, or the same thing twice said by changing the words. Vide Chamier. contract. â Spanh. Tom. 2. lib. 5. c. 3. & Calvin. Institut. l. 2. c. 16. Sect. 8, 9, 10. & Bellarm. de Christo, l. 4. c. 14.

Fourthly, Some interpret this article of Christs descending into hell, by his going to the dead, and for a time (viz. even to the resurrection) continuing in the state and under the dominion of death; and this seems to be the most genuine ex∣position of all, for it keeps both the propriety of the words and the distinction of the Articles, and it is drawn from Peters words, nor is this opinion urged with any great difficulty. Hell signifieth the state of the dead, the condition of those that are departed this life, common to good and bad, the being out of this land of the living, when the soul and body are separated and do no more walk upon the earth to be seen of men and converse with them.

The Hebrew, Greek and Latine words for hell, both in the Scripture and other* 1.148 sit Authors are used for the state of the dead, Psal. 89. 47, 48. Psal. 30. 3. Isa. 38. 18, 19. 1 Cor. 15. 55. Peters words, Acts 2: 24. sufficiently confirm this exposi∣tion. The whole state of the dead is called a descent, because although some of the dead ascend into Heaven, yet all which are buried descend into the earth, whence from the first condition of the descent of carkasses the whole other state of the dead is called a descent. To descend often in the Acts of the Apostles no∣teth not a descent from a higher place into a lower, but only a deporture from one place into another. Sometimes it signifieth to passe from a lower place to a higher. See Iud. 11. 37. & 15. 11. So Iuvenal,

—Praecordia pressit. Ille senis, tremulúmque caput descendere jussit In Coelum.

CHAP. VI. Of CHRISTS Exaltation.

HItherto of Christs humiliation. The first of these kinde of actions he* 1.149 did to fulfill his great Offices in his Person consisting of two Nature•• God-head and manhood.

I proceed to the second kinde of actions needful to the same purpose. For if Christ had not overcome his humiliation, but had been overcome of it, then had he not been a perfect Saviour, then had he not been the Son of God, nor the King of Israel, for a King, Lord and God must conquer. Now this Glorifica∣tion is the raising of himself to a most high and honourable estate, for so it is said, He was to suffer and to enter into his glory, that is, that glory which God had ap∣pointed for him, and he by submitting himself to such meannesse for Gods honour sake, fully deserved for himself and all his members with him. Therefore the Apostle saith, God hath greatly exalted him, for this is the mighty one upon whom God had laid strength, and he was to divide the spoil with the mighty according to Isaiahs Prophecy. Now this Glorification of our Saviour (say some) hath three a 1.150 degrees, Resurrection, Ascension, sitting at the right hand of the Father. Four degrees, say Estey and others, of which two are past, viz. his Resurrection and Ascention, one is present, viz. his sitting at Gods right hand, the last is to come, viz. his judging of all the world.

For his Resurrection, that is the first degree of his Glory, death had separated his soul from his body, and carried his body for a time prisoner into the Sepulchre, but it was impossible he should be held of it, saith the Apostle; and therefore God having loosed the sorrows of death did raise him up again no more to return to corruption.

Of this Resurrection we have large proof in the Scriptures.

First, Each of the Evangelists insisteth upon the narration of it, and the Apo∣stles

in their Epistles do frequently mention and affirm it, and in their several Ser∣mons declare and publish it unto all the people. Matth. 28. 1. describes it thus, In the end of the Sabbath, that is, the Jewish Sabbath which was Saturday, as it began towards the first day of the week, came Mary Magdalen, and the other Mary to see the Sepulchre, and behold there was a great earthquake: and Mark thus Chap. 16. 2. Early in the morning the first day of the week, they came unto the Sepulchre at the rising of the Sunne: And Luke thus, Chap. 24. 1. Now upon the first day of the week very early in the morning they came unto the Sepulchre bringing the spices which they had prepared. Iohn thus, Chap. 26. 1. And the first day of the week cometh Mary Magdalen early when it was yet dark unto the Sepulchre, and seeth the stone taken away from the Sepulchre The women when it was very early upon our Lords day in the morning came out of the City, and by that time the Sunne was rising they came to the very Sepulchre and found Christ risen before: For so soon as the morning did peep, and the first day of the week began to shew it self, he reduced his soul unto his body, and raised it up, the Angel at the same time rolling away the stone, and astonishing the keepers, and before the women could come into the Sepulchre he was departed thence. So he was part of three nights and three dayes in the grave,* 1.151 and rose the third day according to that he had foretold. He died upon Friday about three of the clock, and was buried that even, and lay in the grave that part of Fri∣day, taking the day for the natural day. All Saturday he lay in the grave the night and the day. The first day of the week in the morning he lay but a very short space, and in the very beginning of it rose, that it might appear he lay there not out of necessity, but because he thought it fit to stay so long there to make it ap∣pear that he was truly dead. The women came and sought him but were inform'd by the Angels that he was risen, yet could not make the Apostles beleeve it. This Peter did preach Acts 2. this Paul preached Acts 13. this Paul inculcateth 1 Cor. 15. and Peter in his Epistle also. It is so necessary a point of our Christian Faith, that without it all our Faith is vain and falleth to the ground. David fore-told it* 1.152 in all the parts of it, as Peter interprets him, Acts 2. His soul was not left in hell, nor did his body see corruption, that is, putrifie at all. A man consists of two parts a soul and a body, there can be no resurrection after the separating of these two, unlesse the soul be re-united to the body again, and both lifted up out of the state of death, therefore did the God-head to whom both soul and body were united, restore the soul to the body again, preserving it from putrifaction, that it might be a fit dwelling place for the soul, and so having joyned them together, the body rose and went abroad and shew'd it self to the Apostles, no longer a weak, feeble, mortal and corruptible body, but a glorious, impassible, incorruptible and most beautiful body, for it lost all its imperfections in the grave. And this Resurrection fell upon the third day after his death, as himself said, Iohn 2. 18. the third day he should rise. The day began as we ordinarily account, howsoever perhaps by special institution the Sabbaths may be accounted to have begun otherwise, at the peep of the morning when men begin to stir about businesse then did Christ stirre also, he was to lie no longer then the first day of the week, because he intended to challenge that day to himself to be the Lords day, and the Christian Sabbath, whence it came in processe of time to have that name; before the third day he was not to rise, that he might shew himself truly dead, and stay a sufficient while un∣der the arrest of death for the accomplishment of our satisfaction. Now this Re∣surrection was performed by the power of his Deity, for all the while that he con∣tinued dead, his soul and body were both united to the God-head, as it were a sword pulled out of the scabberd, which the man holdeth still one in one hand the other in the other, and so can easily put the same together again. For the Apo∣stle saith, Rom. 1. 4. He was declared to be the Sonne of God with power according to the spirit of sanctification by the resurrection of the dead, that is, by that his resurre∣ction which is virtually the resurrection of all, seeing by vertue thereof all his peo∣ple rise to glory. Therefore is he termed The first fruits of them that die, 1 Cor. 5.

16. And the first begotten from the dead, Col. 1. 18. because by vertue of his Resur∣rection* 1.153 the Saints rise to glory and enjoy from him this prerogative of overcoming death, as the first fruits sanctifie the lump, and as the first-born hath the priviledge above all the children. In time some rose before him, but in vertue none, for all that rose did rise by the efficacy and merit of him, and his rising again. And this Resurrection was necessary for divers purposes:

1. To make way for his farther Glorification, that he might raign as Lord of Lords, and King of Kings, for he could not have possessed fulnesse of Glory had he not been still in the Sepulchre. The soul indeed might have been perfectly glo∣rified, but whole Christ could not have been fully glorified, if the body had not risen to partake of the glory of heaven with the soul. Now seeing the body was helpful to and in the performance of the work of Redemption, suffering great abase∣ment, it was not equal that it should be any longer deprived of the reward when once Justice was fully satisfied upon it.

It was necessary also to fulfill the Prophecies and Types that went before: Da∣vids Prophecy Peter presseth, Thou wilt not suffer thy holy one to see corruption: the type of Ionah our Saviour telleth of, Matth. 12. 40. and both were to be ac••om∣plished.

Lastly, It was necessary for the confirmation of our Faith, that we might be assured he was the Sonne of God and had perfectly accomplished this great work he undertook, therefore Paul saith, That he rose again for our justification, that is, to declare and prove that he had perfectly fulfilled all that was necessary to satisfie for our sins, and to procure for us, as the Apostle calleth it everlasting righteousnesse. When the Surety is apprehended for the Debtor, there is no getting out of the Creditors hand till he have discharged the whole debt, therefore when the Surety gets out of prison and is at large, the debt is fully satisfied▪ so it is in this case, so that we could not have rested upon him as a full and perfect Saviour, if he had not risen; but now our Faith doth evidently acknowledge him to be a perfect Saviour, and hath full assurance to ground upon since in him salvation is to be had. And for the end and use of this Resurrection, it was to quicken our soul, first that we might rise to newnesse of life, as the Apostle S^t Peter saith, and at length to quic∣ken our mortal bodies too, 1 Pet. 4. 5. that the Head being risen the members might rise with him.

The Resurrection of Christ should work on us so that we should live to him, 2 Cor. 5. 15. Ephes. 1. 19, 20. and that four wayes. From the knowledge of his Re∣surrection we should be assured:

1. That the Lord will raise the Church or us out of our lowest afflictions, Hos. 6▪ 2, 3. Isa. 26. 19. Ezek 37. 3, 4. and that should ingage us to improve all our pow∣er for him.

2. That Christ hath likewise power to raise up our souls to spiritual life, as our first rising is by the life of Christ as he recovered his life, so the increase of it is by the improvement of his Resurrection by Faith, Phil. 3. 11. Rom. 6. 4, 5.

3. It assures us of the Resurrection of our bodies, Rom. 8. 11. 1 Cor. 15. Ioh. 11. 24.

4. Of an inheritance and glorious estate, 1 Pet. 1. 3, 4.

Now you have the Doctrin of the Resurrection as the Scriptures deliver the same.

The second Degree of Christs Glorification is his Ascension, which was a change of place, a transferring of his glorified body and soul into the upper Region of the world out of this lower room thereof. A body cannot be in more places then* 1.154 one, because it is circumscriptible, and our Saviours body though glorified retaineth yet still the nature of a body, though it have laid aside all the natu∣ral imperfections of a body, and therefore our Saviours body could of it self move upward, because it was rid of that grosse weightinesse which doth alwayes accom∣pany a natural compound body. Now this Ascension of our Saviour is in Scripture often related, two of the Evangelists tell of it, and S^t Luke again in the Acts of the Apostles. Mark hath it thus, Chap. 16. 19. He was received up into Heaven. Luk.

thus Chap. 24. 51. He was parted from them and caught up into Heaven. Again in* 1.155 Acts 1. 9, 10, 11. While he spake thus he was taken up, and a Cloud received him up out of their sight. Now this Ascension be fell fourty dayes after his Resurrection, Act. 1▪ 3. when he had conversed with them and informed them of all things ne∣cessary for their Apostolical function, both that he might thus confer with them of all such necessary things, and that by often shewing himself he might give suffi∣cient and undeniable proof of his Resurrection. And after this was done Luke telleth how an Angel spake to them about it, and told them of his returning again, and that the Heavens should contain him till the time appointed.

Thus did he fulfill the Prophecy that went before concerning this matter, for David had said long before, Psal. 68. 18. Thou hast ascended up on high, thou hast led captivity captive, thou hast given gifts unto men. This was also typed by the High-Priests entring into the most holy place upon atonement day after the Sacrifice of expiation offered, therefore Christ the true High-Priest entered into the holy place not made with hands, even into very Heaven, there to appear before God for us, Heb. 6. 20. & 7. 26. & 84. The cause of his ascending was, because the earth was* 1.156 no fit place for a person so glorious to abide in, for either he must shew forth that glory of his, and then men could not have endured to converse with him: or else he must not shew it forth, and then he had deprived himself of his deserved glory. Wherefore it was necessary that he should betake himself to a place and company capable of that glory, even into the highest Heavens, where he might enjoy and declare that infinite great glory which his Father was to bestow upon him for a re∣ward of his sufferings. And this his Ascension was even a taking possession of that glorious estate for us, that we might be fully assured of his drawing us his mem∣bers after him, that at last in due time we might be where he is to behold his glory, and therefore he told his Disciples, That he went to prepare a place for them, and that in the fit season he would return again to take them with him that head, and* 1.157 body might be both together. And in the mean space this his Ascension is become a means of drawing our hearts after him to a longing desire of being with him, that we might set our affections on things above where Christ our Head is. For seeing Christ our Lord did leave earth to go into Heaven, it is evident that Earth is a far meaner place, and Heaven a far more excellent. Wherefore it is necessary for us to raise up our hearts to that which is the most happy place and state.

Now the third Degree of his Glorification follows, that is, His sitting down at* 1.158 the right hand of his Father, whereof many Scriptures also make mention, Heb. 10. 12. & 1. 3▪ & 12. 2. & 8. 1. Ephes. 1. 20. Now this is a figurative kinde of speech, and denoteth the high advancement of his humanity next to the Divinity above all other creatures, both in respect of admirable gifts and boundlesse autho∣rity. For to be at Gods right hand signifieth a state of excellent glory, as he that is next the King in honour standeth or sitteth at his right hand, Gen. 48. 18. 1 King. 2. 19. Psal. 45. 9. Matth. 20. 20, 21. This is called a sitting at the right hand of the Majesty on high, it is the dwelling of the fulnesse of the God-head in him bodily, in that very body of Christ the God-head hath poured forth all sorts of excellen∣cies as much as a creature is possibly capable of, and he is actually invested with all power in Heaven and Earth. Christ hath a Name above all names farre above all Principalities and Powers, and Thrones, and Dominions. Where he must abide till he make all his enemies his foot-stool. Our Lord Jesus Christ is adorned with more abundance of Wisdom, Power, Goodnesse, Love, Joy, Mercy, Holinesse, and whatsoever qualities tend to make him in whom they are excellent, glorious and happy, then all the creatures of God laid together, so that all the heavenly Army worship and adore him, and cast themselves down at his feet, and are most ready to yield him absolute and perfect obedience, knowing him to be preferred by his

Father to that Dignity. That so he might receive a most ample reward for that* 1.159 exceeding great abasement to the lower parts of the earth, to which he did voluntary submit himself for his Fathers glory sake, and that he might become a fit Head and King to his Church, able to guide and rule them at all times, and to sub due all their and his enemies under him and them, Dan. 2. 44. & 7. 14, 27. Mar. 14. 62. Rom. 8. 3. Ephes. 1. 21, 22.

I should now speak of Christs judging the quick and dead at his second com∣ing, which some Divines make the last degree of his glory, but there will be a fitter place to handle that elsewhere. I shall therefore in the next place draw some usefull Corollaries from the Glorification of our blessed Saviour.

FIRST, We must labour so seriously to contemplate this unutterable glory of* 1.160 our Head Christ Jesus, till we be translated into the same image from glory to glory, endeavouring to shew forth the power of his Resurrection and Ascension in rising to newnesse of life, and in ascending up on high in our desires and affections▪ We must be raised up together with him, and with him sit together in heavenly places. If the Resurrection of Christ have not a powerful impression on our souls, to make us rise out of the filthy grave and rotten Sepulchre of a wicked life to a holy and godly conversation; If his Ascension and sitting at his Fathers right hand, have not a like powerful impression upon our souls to raise us up to all heavenlinesse of minde, making us in desire and will even as it were to ascend after him, and sit there with him, the bare saying that we beleeve these Articles, shall little avail to our happinesse; I beseech you therefore, let us all endeavour to make a practical use of these heavenly and supernatural truths which are revealed to us. Christ is risen, say to thy self, why do not I rise with him from all loosnesse, vanity, wickednesse, uncleannesse, injustice and abominable lusts? Christ is ascended and hath taken his place in Heaven, Why do not I cast off all earthly base affections? and lift up my soul and aspire to that high-place. We say we love Christ, and that we are his members, let us shew our love to him, and union with him by being thus made conformable to his Resurrection and Ascension. Yea let us long for his appearance, and thirst after the great Day when he shall come to judge the quick and dead. What good wife would not▪ often long for the coming of her absent husband, and for her going to partake with him in his state of glory? This world is a dunghil, and all the things in it are baser, compared to that estate of Christ, then dirt and dung compared to gold. O let us shew that we know and beleeve these things by filling our souls with holy and heavenly desires and affections! Contemplate our Lord Jesus Christ rising out of the grave, contemplate his ascending up to his Fa∣ther, contemplate him sitting at the right hand of his Father, contemplate him coming to Judgement, till these things have banished all love of sinne in thee, all earthlinesse of Spirit, and made thee in some measure like unto him in these things. If the Spirit of grace and glory rest upon us, it will thus glorifie us and raise us up. A Christian man is not glorious, because he hath obtained more outward prefer∣ment or wealth, but because he hath obtained a more effectual and working know∣ledge of Christ his Head, and is made more and more suitable to the spiritual glory of such a Mediatour. Hitherto should our chief desires and indeavours runne. What do we musing, tiring and tormenting our selves in studying earthly things, nay evil and sinful things? Do these studies and cogitations accord with the hea∣venly nature, which our blessed Saviour maketh them partakers of, that are in∣graffed into him by Faith, and enlivened by the mighty work of his Spirit. In vain do we call our selves Christians, and look to be brought to that glorious estate, wher∣to he hath already assigned all true Christians, if we do not shew our selves thus in our measure for the present glorified with Christ.

But secondly, let this thought make us to loath our sins, and heartily to lament them when we consider of them, because they offend so great and wonderful a

person that is so highly advanced over all and withal so good and glorious, and one that hath done so much for us, and doth so particularly know and observe us and all our actions. That Lord of Lords, and King of Kings, that only blessed Potentate who inhabiteth eternity, who dwelleth in that light which is inaccessible, whom no creature saw nor can see; this eminent person he seeth us at all times, in all places and com∣panies, he is a witnnesse of all our actions that shall be the Judge, he taketh par∣ticular and precise notice of our whole carriage. O shall we dare to offend his pure and glorious eyes with things so abominable to him, as those must needs be, for which himself was put to suffer, such things as he did suffer before he entred into his glory! Do we not think that Christ hateth sinne with a most perfect hatred, and shall not we strive to conform our selves to him, and to please him that is so incomparably much greater then all other creatures? Do but think what an one our Lord is, and how displeasing sinne is in his sight, and then it is not possible for us to love it if we either love our selves or him. And it is a sure truth, that God will sanctifie these Meditations to such, as will exercise themselves therein to beat down sinne in them, and to work an hatred of it in their souls; Oh rhat each of us could retire our selves often from the world, and put himself in minde of Christs glory, and say to himself, if I follow voluptuousnesse, and give my self to wantonnesse, drunkennesse, gaming, idlenesse, riot or unthriftinesse, these are the things that glorious Saviour of mankinde abh orreth, and shall I dare to provoke him against me? We are careful to shunne those things which we know will offend great men in the world, not alone Kings and Princes, but men of in∣feriour rank, that are of place in the Countreys where we dwell, and shall we not avoid that which will displease him, whose greatnesse is so great that all height set in balance with his is meer meannesse, basenesse and contemptiblenesse? Admo∣nish thy self often of this point, beseech him that knows how loathsom sinne is to himself, to make it abominable to thee for his sake and this will cause thee to loath it. The true knowledge of Christ to conceive him to be so exceeding excellent as he is, will force any reasonable creature to study to please him, and to cast away farre from him all that will provoke him, and that is all sinne and wickednesse, for that his soul hateth, and then is our leaving of sinne and casting away evil deeds truly acceptable to him, when it hath its original in this knowledge of him, and love to him.

Thirdly, This glory of Christ following his sufferings must become a pillar to our Faith, and a sure Argument to make us trust perfectly upon him and him alone. For is he not able to the utmost to save those which come unto God by him, hath he not made it more then manifest, that he hath fully satisfied his Fathers ju∣stice, and answered for our sins. He bare the sins of mankinde even of the world, as the Scripture speaketh indefinitely, that no man should through unbelief ex∣clude himself. I say he bare all the sins of men upon his body on the Tree, there he undertook to offer up a perpetual Sacrifice, and to make an atonement to his Father for us.

Now you see him no more in an Agony, no more Crucified, no longer lying in* 1.161 the Grave, but entred into his Glory. O rest upon him, rest upon him, rest upon him perfectly! How many, how great soever those sins be that you have commit∣ted, for his entring into Glory maketh it manifest, that he hath satisfied for them all to the full, and if you renounce your selves and all other merits, he can and will cause them all to be pardoned and blotted out of the Debt-book of his hea∣venly Father. If we can go to Christ for pardon of sinne, he is so glorified that his intercession applying his Redemption to us shall surely make us safe. To him therefore runne, on him cast thy self, on him rely for the plenary and certain re∣mission of all thy sins, all aggravations of them notwithstanding, yea go to him and rest upon him for power against them all, and for strength to overcome them, and to vanquish all Satans temptations, and to make thee a perfect conquerour; for this glory hath he received as the Head of the Church for the use and benefit of his Church, and of all and each of those in his Church that shall seek to him and beleeve in him. He will justifie, he will sanctifie, he will save. He can do it perfecty, he will do it certainly, onely so that we rest upon him for it, and seek to

and call upon him for it. All that call upon the Name of the Lord shall be saved, all that long and desire to be saved and do trust in him, and cry to him to be saved from the guilt, power, punishment of their sins, shall be saved, for therefore hath he ascended and is glorified that he might become a perfect Saviour to his Church. If he had not entred into Glory by sufferings we should have had no benefit by his Glorification, but because he did in this manner conveigh himself to Glory, there∣fore is he become a Captain of our Salvation, as the Author to the Hebrews speak∣eth. Let us runne to him in all our fears, doubts, temptations, weaknesses, for doth not the Scripture tell that he hath received gifts for men? even gifts to bestow upon men, not to keep to himself alone, but with a liberal hand to distribute unto men, yea even to the rebellious that God might dwell among them. Cleave to Christ, rest on him, stay upon him, he should lose the glory of his glory, the sub∣ordinate use of his glory, if he did not save them from whom he did both so suffer, and so enter into his glory.

Again, Let all the Saints learn to adore, admire, honour, love, serve, obey this* 1.162 glorious person, this surpassing excellent person, the Mediator God and Man, even the man whom God hath so exalted, let us see him by Faith as they by sight see him in Heaven, that we may honour, praise, magnifie and exalt him as they do, and obey him, submit our selves to him in our measure as they. Faith, Faith must be our guide, we see not Christ with this mortal eye, we must see him by the eye of Faith. I mean by a lively and full apprehension and perswasion of this his glo∣rious being which the Scripture doth set forth before our eyes, and if we unfeign∣edly and undoubtedly beleeve that he is such a one, the great glory whereunto he is entred will make us to glorifie him, highly to esteem of him, devoutly to wor∣ship, to bow the knees of our soul alwayes, and of our body on fit seasons to him, and to count it out happinesse to be subject unto a person so highly advanced by God. This is the whole work of those immortal and blessed Spirits which are nigh unto him, because their knowledge is more full and perfect too, but the more we inform our selves of the excellency of Christ, the more shall our souls stoop to him, and the more shall we esteem it not our duty alone, but our felicity to be at his command. God is ascended, our Lord Jesus is ascended with the joyful voice of all Saints and Angels, which with a divine and heavenly musick entertain him there, they sing All honour be unto the Lamb; let our souls sing for ever, let us cast our selves down before him, let us exalt his great and glorious Name, let our hearts, tongues and lives confesse to him, that he is the Lord of glory to whom all glory is to be given, that by glorifying him we may glorifie the Father that sent him, for He that honours not the Son, doth not neither honour the Father.

Christ glorified hath not laid down any of his Offices:* 1.163

First, Because certain acts of Office are to be performed in Heaven, Iohn 14. 2.

Secondly, Christ hath not yet given up his Kingdome to his Father, 1 Cor. 15. 24.

Thirdly, It appears by enumeration of the several acts that Christ performs as Mediator in Heaven in reference to each of his Offices:

I. To his Prophetical, so

1. He gives gifts to men, furnisheth them with abilities for the Churches ser∣vice, Ephes. 4. 11, 12.

2. He sends them forth, and will uphold them, Rev. 1. 16. the Witnesses shall prophesie till they have finisht their Testimony.

3. He takes the measure of the truths taught, Ezek 40. 3. his businesse is to re∣sine doctrines.

4. He concurs with his Messengers in their Ministery, 2 Cor. 5. 12. & 31. 2. Isa. 57. 18. Heb. 12. 24, 25.

5. When ungodly men prevail against any the Lord raiseth up others in their spirit and power.

II. To his Priestly Office, so

1. As a publick person he represents your persons, Heb. 9. 24. See Exod. 28. 12, 29. by this means you are made accepted, Ephes. 1. 6. 2. You have a memorial, Psal. 112. 6. God is alwayes mindful of you.

2. The High-Priest was to sprinkle the bloud before the Mercy-seat, Levit. 16. 15. Christ offers there the price of his own bloud, whereby you obtain Mercy, and have it continued, for the bloud was carried into the holy place to abide alwayes before the Lord.

3. He hath taken possession for you as your Priest, this gives actual right, as the price paid a meritorious right.

4. He is careful to receive your services, Levit. 1. 1, 2. to sanctifie them, Exod. 28. 3. Revel. 8. 3, 4. and to offer them to his Father, the smoke of the incense comes up out of the Angels hand.

III. To his Kingly Office, Mat. 28. 18. Eph. 1. 21, 22.

1. In his present dispensations:

1. In protecting his people from danger, Isa. 4. 5. Mic. 5. 5.

2. In preserving his Truths and Ordinances, Rev. 14. 1, 2.

3. By confounding his enemies.

2. In his preparations for the time to come:

1. He prepares Grace for his people, Col. 3. 3. 1 Ioh. 5. 11.

2. Prepares Prayers for them, Luk. 21. 31, 32.

3. Prepares Glory for them, 1 Cor. 2. 9. Ioh. 14. 2.

Gods people should exercise Faith on Christ as glorified, and in Office in Heaven:

1. An act of perswasion, that he takes care of them still.

2. Of reliance for thy self and the Church, 1 Ioh. 2. 1. Psal. 55. 22.

3. Look upon none but Christ, Prov. 3. 5.

4. Quiet thy soul in trouble, Psal. 127. 2.

5. Triumph over dangers.

The End of the fifth Book.

Notes

• * 1.1

  When the Parson once demanded about mans misery, Since man is so mi∣serable, What is to be done? and the answe∣rer could not tell, He asked him again, What he would do if he were in a ditch? This familiar illustration made the answer so plain, that he was even ashamed of his ignorance, for he could not but say, he would haste out as fast as he could. Then he proceeded to ask, Whether he could get out of the ditch alone, or whether he needed a helper? and who was that helper. Master Herborts Re∣mains, cap. 21.
• * 1.2

  Rom. 5. 14. Who was the figure of him that was to come. Gal. 3. 16. See my Annot. on 1 Cor. 15. 47.
• * 1.3

  Christ was called Adam, because he did partake of our nature, the se∣cond Adam, be∣cause he was another com∣mon Represen∣tee in whose acts we are in∣folded.
• * 1.4

  Man could not come to the fa∣vour of God again unlesse the justice of God were satis∣fied, there must therefore be a price paid for him, and he must be bought again that was fallen from his Lord and master.
• * 1.5

  The Heathens had some ob∣scure notice of the fall, but could not dream which way the reme∣dy should come, Ephes. 3. 12. They spake of vertue and vice in a mo∣ral way, but not of righteousnesse and sinne as they related to the Law. John 17. 3. Acts 4. 12. & Acts 1. 15. 1 John 5. 11, 12. O foelix culpa quae talem meruit habere redemptorem. Greg. Bern. Luk. 15. 7.
• * 1.6

  Quae legem praecesserunt, va∣riis modis Chri∣stum praesigura∣bant, ejusque actiones, vitam, mortem, reg∣num, Ecclesiam: ut in morto A∣belis insontis, in diluvio, & reli∣quiis humani generis à Noë servatis: in fi∣de Abrae, in obedientia Isaac, in simplicitate Jacob, in invidia & exaltatione Joseph, in agno Phase, in egressu Aegypti, in transitu maris rubri, in introductione ad terram promissam patribus. Quae omnia quòd umbrae essent regni Christi, idcirco tam diligenter est ea Moses persecutus. Lod. Viv. de verit. fid. Christ l. 2. c. 7. Christus est sal & vita, & lux veteris Testamenti, qui mortuis rebus vitam attulit, & sativit insipida. Id. ibid.
• * 1.7

  Justification, Rom. 3. 24. A∣doption, 1 Ioh. 12. Gal. 4. 5. Regeneration, Jam. 1. 17. 1 Cor. 4. 7. Re∣pentance, Acts 5. 31. Faith, Ephes. 2. 8. Phil. 1. 27.
• * 1.8

  John 4. 10. The happiness of the persons is the infinite satisfaction they take one in another.
• * 1.9

  Ante adventum Christi victus videbatur à dae∣monibus Deus, occ••paverat ••n•••• ••ultus co∣run•• non solum gentes, sed etiam non obstante Dei prohibitione in maxima parte Iudaeos; sed per Messiam sal∣vatorem no∣strum sibi tunc Deus praevaluit, cum Christus missis Apostolis, & aliis discipulis in mundum uni∣versum tot per cos miracula se∣cit, quod omnes serè gentes ad cultum Dei con∣vertit & idolo∣latrium penitus extirpavit. Raymund. Pu∣gio adversus Iud. par. 3. Dist. 3. c. 23. ••ententia Amy∣raldi est, cogni∣tionem Dei quae potest haberi ex creaturis & operibus provi∣dentiae esse gra∣tiam sufficientem objectivam, per quam homines expertes cognitionem Christi pro nobis mortui, possunt servari si ••a benè utan∣tur. Molin. de Amyr. advers. Spanh. lib. Iudicium. l. 2. c. 9. Vide plura ibid. etiam c. 10. & 11. Et Vedel. de Deo Synago∣g••, l. 1. c. 4. Et Riveti Synopsin Doctrinae de natura & gratia. c. 8. Non est coarctandus Iesus Christus, quasi non servator extitisset, quod delirant Manichaei, prius quam in Iordanc baptizaretur, aut clamaret in cruce, Consummatum est. Sed erat i••••e modorum illorum multorum, temporibus & mensura diversorum, dispensator unus & Promus condus, in quo solo, ut nunc, servantur, qui servabuntur, ita quoque & olim servati sunt, quicunque sunt salutem consecuti▪ Rectè igitur Augustinus, ac∣curatissimus in sid•••• dogmatibus discernendis & in disputandis solertissimus, fieri olim potuisse pronunciavit▪ quin & revera suisse saepè sactum, ut praeter Israelitas, alii quoque interdum ad salutem pervenirent: Nullos tamen sine Christo, nullos per legem, non per Philosophiam aliquos, cum non esset aliud sub Coelo nomen praeter illud Iesu Christi, in quo consequi salutem pos∣sent homines. Montac. Appar. 1. p. 33. Vide plura ibid. pag. seq.
• a 1.10

  John 1. 14. & 3. 33.
• b 1.11

  Isa. 61. 1, 2. Luk. 4. 18. There is not so full a descri∣ption of Christ in so few words in any place of the Bible, as in Isa. 9. 6, 7. 1. His Person is described in which are two Natures, 1. Humane, A childe is born. 2. Divine, A Son is given. 2. His Offices: 1. Kingly, The Government shall be upon his shoulders. 2. Prophetical, The Counsellor. 3. Priestly, The Prince of peace.
• * 1.12

  He is called the only be∣gotten Sonne, Iohn 3. 10. & 1 Iohn 4. 9. & Iohn 1. 14. Gods own Sonne, Rom. 8. 32. Gods on∣ly Sonne two wayes: 1. In time, no Son was ever before him. 2. In Dignity no Sonne was ever like him. Angels and Adam were Gods Sons by Creation, Iob 1. Luk. 3. 38. we by adoption, Rom. 8. 14. Christ by eternall generation of the substance of his Father. There was no priority inequality or division in this begetting, the Father was not before the Sonne, better then the Sonne, or another be∣sides the Sonne. Vide Scultet. Delit. Evang. c. 22.
• * 1.13

  This is Ulti∣mus conatus divini amoris, He could do no more then lay aside the glory of the Deity for our sakes.
• * 1.14

  Christi servato∣ris mors refer∣tur ad ineffabi∣lem ipsius erga nos charitatem, Joh. 14. 13. Gal. 2. 24. Ephes. 5. 2. & 25. Nam quae fuit illa charitas, si (quod Socinus eavillatur) non mori non potuit Christus quia homo fuit? Annon potius quàm dilectionem suam demonstraverit Christus infirmitatem, si non ben••volentiae affectus, sed naturae fuit conditio quod moriebatur. Rivet. Disput. 12. de satisfactione Christi. Quoad substantiam poenae nihil plus perpessus est Chri∣stus, quàm quod per legem debebatur: neque enim vel amor Patris, vel etiam justitia permittere potuit, plura Filio▪ ut impo••e∣rentur quàm quae illi necessariò, tanquam sponsori, ferenda erant. Quoad circumstantias autem, patientis personam, patiendi causau••, passionis efficaciam; plusquam sufficiens satisfactio Christi & à nobis dicitur. Neque enim requirebat lex ut De••s moreretur, neque ut sine peccato proprio quis moreretur, neque requirebat denique mortem talem, tantae efficaciae quae esset, ut non mortem aboleret solùm, sed etiam vitam introduceret, eamque illâ, quam Adamus terr••strem p••rdiderat, multis gra∣dibus praecellentiorem. Sanford. de Descensu Christi ad inseros, l. 3. p. 67.
• * 1.15

  Hominem fa∣ctum fuisse Christum, do∣cent Scripturae, dum primò eae ipsi tribuunt nomina quae na∣turam humanam designant, homi∣nis Rom. 5. 15. 1 Cor. 15. 21. 1 Tim. 2. 5. se∣minis mulieris, Gen. 3. 15. Filii hominis, Dan. 7. 13. Mat. 9 6. filii Abrahae, Matth. 1. 1. Davidis ibid. & Mariae Virginis, Isa. 7. 14. Matth. 1. 25. & cam deinde nobis per omnia similem factum fuisse, Heb. 2. 17. & 1. 15. Carni & sanguini com∣municasse, omnesque veri hominis proprietates habuisse praedicant Rivet. Disput. 13. de satisfactione Christi. Vide Matth 11. 19. & 12. 8. & 25. 31. & 34. 27, 30, 37, 44. & 26. 24. Fuit eisdem temporibus Iesus, sapiens vir, si tamen virum cum nomin••re fas est, erat enim mirabilium operum ••ffector, & doctor hominum corum qui libenter quae vera sunt audiunt. Et mul••os quidom Iudaeorum, multos etiam ex gentibus sibi adjunxit. Christus hic erat. Hunc accusatione primorum nostrae gentis viroru••, quum ••ila••us incrucem agendum esse decrevisset, non deserucrunt hi, qui ab initio cum dilexerunt. Apparuit enim ••is tertia die iterum vivus, secundum quod divinitus inspirati Prophetae vel haec, vel alia de eo innumera miracula futura esse pradixerunt. Sed & in hodiernum diem, Christianorum, qui ab ipso nuncupati sunt, & nomen persevera•• & genus. Josephus in Antiq. Non venit qui aberat, sed apparuit qui latchat. Venit universitatis Creator & Dominus: venit ad homines: venit propter homines: venit homo. Bern. Serm. 3. de adventu Domini.
• * 1.16

  The Papists say, Christs soul was pre∣sently repleni∣shed with all knowledge, as the Academicks hold, That the soul came from Heaven where it knew all things, and Discere is Reminisci.
• * 1.17

  Mat. 26. 26. Mark 14. 8. John 2. 21. 1 Pet. 2. 24.
• * 1.18

  Isa. 7. 15. Luk. 2. 40. Luk. 24. 39.
• * 1.19

  Heb. 4. 15. The general not personal infirmities, not madnes, blind∣ness, lameness. Phil. 2. 7. He was found in shape, that is, in carriage and behaviour as a man, Iohn 1. 14. He dwelt amongst us, pitcht a Tent amongst us. Mark 13 5. He was heard concerning his fear. Joh. 4. 6.
• * 1.20

  1 John 14. 1 John 1. 1.
• * 1.21

  Valde inconve∣niens erat ut una nobilissimarum creaturarum à fine suo totaliter frustaretur: sed humana natura est una de nobi∣lissimis creatu∣ris: cum igitur tota corrupta fuerit per pec∣catum priorum parentum, & sic beatitudine privata, & in∣digna facta, ad quam possiden∣dam fuerat in∣stituta, conve∣niens ••uit ipsam reparari. Repa∣ratio verò ••on poterat fieri nisi peccatum di∣mitteretur: non erat autem ju∣stum hoc fieri sine satisfactio∣ne. Quare oportuit pro peccato totius naturae ••umanae satisfieri. Sed satisfactio decenter ••ieri non poterat nisi ab ••o qui debebat satisfacere & poterat; non debebat autem nisi homo qui peccaverat, nec poterat nisi Deus. Quaelibet creatura ••••••••▪ totum suum esse debet D••o: nedum ut prae al••o satis facere possit, ac sic nulla creatura poterat pro homine satis f••cere; n•••• ipse per se, cum per peccatum redderetur indignus, sordes quippe tergere non valet manus quae lutum tenet. Quia ergo Deus summe ••onus, & summe misericors est, Psal. 103. 8. decuit ut nulli negaret bonum misericordiae, cujus capax ••ra••. Unde ••••m humana na∣tura cecidisset, & tamen casus ejus reparabilis esset, decuit ut eam repararet Quia verò justitia ejus immutabilis est, Psal. 119. 142. cujus decretum est ut nunquam peccatum sine competenti satisfactione dimittatur, proculdubio decens fuit ut in humana natura institueret ••um qui satisfacere sufficeret, quia hoc purus homo nequibat. Raim. Pug. Fid. parte tertia Dist. 3. cap. 5.
• * 1.22

  It was foretold that he should be man, Gen. 3. 15. The seed of Abraham.
• * 1.23

  Hebr. 2. 17, 18.
• * 1.24

  Christ took not the na∣ture of man as in the state of inno▪ cency, or as glorified, but abased and compassed with infirmi∣ties, Isa. 53. 2. Rom. 8. 3. Non ignara mali miseris succurrere disco, said Dido in Virgil. None but a brother had right to redeem, Ruth 2. 20. see Iob 19. 25. By this means he was qualified, 1. To be a Priest, Heb. 5. 1. 2. A Prophet, Deut. 18. 15. 3. A King, Deut. 17. 15.
• * 1.25

  This was foretold, Isa. 7. 14. and ful∣filled, Matth. 1. 22, 23.
• * 1.26

  Christ is said to be a stone cut out with∣out hands, Dan. 4. 34, 35. See Heb. 8. 2. & 9. 11.
• * 1.27

  There is a twofold nati∣vity of Christ, one eternall and incompre∣hensible, as he is the Son of God: The other tempo∣rall and mira∣culous, as he is the sonne of man; both are contained, Gal. 4. 4. Caeterum ex matre sine pa∣tre nas••i, grandi hoc mysterio non carebat. Alioqui cur fuisset turpius patrem babere quam matrem, cum praestantior sit vir quam faemina? Sed nefas erat, ut homo quisquam di∣ceretur ejus pater, qui patrem baberet Deum. Lod. Viv. de Veritate Fidei Christianae, l. 2. c. 10. The holy Ghost did as it were cast a cloud over her, to teach us that we should not search overmuch into the mystery of the Incarnation. M^r Perkins on the Creed. Christ was not begotten speru••atically nor of the substance of the holy Ghost, but ope∣ratively, by the power of the holy Ghost: He was the activum principium, as the Virgin Mary was the passivum principium. Descendens itaque de caelo sanctus ille Spiritus Dei, sanctam Virginem, cujus utero se insinuaret, elegit. At illa divino Spiritu bausto repleta concepit, & ••ine ullo attactu viri repente virginalis uterus intumuit. Quod si animalia quaedam vento •••••• aura concipere solere omnibus notum est, cur quisquam mirum putet, cum Spiritu Dei, ••u•• facile est quicquid velit; gravatam esse Virginem dicimus? Lact. Divin. Institut. l. 4. de vera Sapientia. Men have been generated four waies, saith Austin. 1. Without either man or woman, as Adam was. 2. Without woman, as Eve was. 3. Without man, as Christ was. 4. With man and woman, as all other men were.
• * 1.28

  Matth. 2. 1. Vide Scultet. Delit. Evang. cap. 10. Certè de vero natali Christi anno tot ••••rè sunt sententiae, quot Chronolo∣gi. Scultet. De∣lit. Evang. cap. 14. Vide plura ibid. In the year of the world (as among twenty eight differences we pitch upon with Luther and Lucidus) 3960. Dr. Prid. History.
• * 1.29

  Vide Grotium in Luc. 2. 8. & Montacut. Orig. Eccles. partem pr••orem p. 47, 48. & Appar. XI. Mr. Bryan on 1 Sam. 12. 16, 17.
• * 1.30

  See Master Mo••k••ts Christmas The Christians grand Feast. pag. 10, 11, 12.
• a 1.31

  Wilhelmi Lan••i de Ann. Christ. l. 2. c. 2.
• * 1.32

  Scepter Regia potestas, Merc. Majestas Im∣per•••••• Cun••us. They had no Kings in many years afore Christ.
• * 1.33

  After the cap∣tivity it was turned into a Common∣wealth, Ephes. 2. 12. Whilst it was govern∣ed by their own Laws the Scepter continued. Shiloh, Christ, pacis & f••licitatis author, Mic. 5. 5. Ephes. 2. 14. Vide Raimundi pugionem, c. 4. p. 12.
• b 1.34

  Non dubium est epithetou Messias, attestant••bus & Chaldaeis Paraphrastis ambobus, Mercetus in loc. Vide Paul. Fag. ••unotat. in Paraphras. Chald. Rivetum, Ainsw. & Cattw. in loc. Montac. Apparat. 2.
• * 1.35

  The highest Heresies have risen from misguided zeal. Arius upon detesta∣tion of Gen∣tilisme, least he should seem to acknow∣ledge more Gods then one, by confessing a coequality of Christs Divinity with his Father, denied the Deity, and Sabellius in detestation of Arius, fell into the other extream, and denied the distinction of Persons▪ Symmons.
• * 1.36

  Quemadmodum Iesu Christo, orbi revelato, & Gentibus exhi∣bito secundum promissiones Pa∣tribus factas, exorti sunt sta∣tim Antichristi multi, qui se opponerent Dei excelso brachio, ac titulum & nomen sibi illud usurparent, quod Dei unigenito de∣bebatur, ita etiam cum recens adhuc nasceretur, aut etiam paulò antequam de Virgine carnem sumpsisset, multi in Iudaea orie∣bantur, qui & novas religionum sectas instituerent, & se etiam pro Messia venditarent. Inter caeteros haeretici quidam, quod Baronius observat, regnanto Herode Idumaeo prodierunt, qui ipsum pro Messià in Scripturis praedicto, reputabant, cui regnum Israelis in aetenitatem promissum olim fuerat, eo quod secundum vaticinium Jacob, regnum in eo recesserat de Ju. a. Montac. Anal. Exercit. 3. Sect. 4.
• * 1.37

  Some held that the God head was converted into the hu∣mane nature. The Marcio∣nites thought that Christ took onely a fantastical not a true body, God manifest in the flesh. 1 Tim. 3. 16.
• * 1.38

  Vide Spanhem. Dub. Evangel. part. 1. Dub. 30. Manichaeus Christum veram habuisse carnem negavit. Photi∣nus purum fuis∣se hominem as∣seruit. Arius quoad divinam naturam Patri consubstantia∣lem & aequalem non credidit. Sabellius Personam à Patre distinctam negavit. Apollinarius animam rationalem ei ademit. Nestorius Deum & hominem duplicem personam constituit. Eutyches divinam humanamque naturam confudit. Valenti∣nianus non fatetur Christi corpus ex Virgine substantialiter sumptum, sed fingit de Coelo depositum. Fulgentius ad Transim. lib. 1.
• * 1.39

  See of the Jews conversion. Mercer on Amos 9. 9. & 14. & on v. 20. of Obadiah. Capel. Spicil. ad Matth. 17. 3. & Joh. 3. 14. Drus. ad difficil. loca. Gen. 8. 1.
• * 1.40

  Unio importat conjunctionem aliquorum in aliquo uno.
• * 1.41

  Aquinas par. 3. quaest. 2. art. 9. Places of Scri∣pture which speak of the Union of both Natures. John 1. 14. Col. 2. 9. 1 Tim. 3. 16. Heb. 2. 14, 16. Uniri hypostati∣cè Deum & ho∣minem nihil est aliud, quam na∣turam humanam non habere pro∣priam subsisten∣tiam, sed assum∣ptam esse à ver∣bo aeterno ad ip∣sam verbi subsi∣stentiam. Bellar. de Christo lib. 3. cap. 8.
• * 1.42

  Unionis istius modus talis est, ut ••acta sit (quemadmodum habetur in actis Synodi Chalcedonensis) 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, id est sine mutatione verbi, item 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, id est, sine naturarum confusione, divisione & separatione, est enim arctissima ac prorsus indissolubilis. Ravan. Bibliotheca sacra ad verbum unio. From this Union of two Natures in one Person ariseth a kinde of speech or phrase peculiar to the Scriptures, called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the commu∣nication of properties, when the property of one Nature is attributed to the whole Person denominated by the other Nature, as when Paul saith, Act. 20. 28. That God shed his bloud. 1 Cor. 2. 8. That the Lord of Glory was crucified. And when Christ saith Ioh. 3. 15. that he talking with Nicodemus was then in Heaven. Communicatio idiomatum ex unione orta non est alternata idiomatum infusio, aut permixtio in Naturis: Sed est modus alternationis idiomatum, natu∣rarum propria alternatim tribuens, humana Deo, & divina homini Christo, non juxta utramvis, sed juxta illam naturam, cu∣jus sunt propria. Sic Filius Dei factus est Davide ad Rom. 1. 3, Sed non secundùm utramvis naturam promiscuè: sed ut sequitur ibidem, secundùm carnem, Nempè secundum istius attributi capacem, sic pari passu Christus est immensus, insinitus, aeternus, at secundùm naturam perfectionis istius modi capacem, Deitatem scilicet. Barlow Excrcitat. 6. Vide plura ibid. Communicatio proprietatum à Scholasticis appellatur, non quòd unius naturae proprietas cum altera natura, sed potiùs utri∣usque naturae proprictates cum ipsa Persona communicentur: hoc est, de ipsa Persona tam unius quam alterius naturae Proprie∣tates enuntientur. Sadeel de veritate humanae Naturae. There is also a communication of gifts, by reason of this per∣sonal union the humane Nature of Christ becomes enriched with excellent gifts and endowments, as Wis∣dome, Knowledge, Holinesse, yet finite, and of Dignity, the Manhood is exalted above all creatures what∣soever.
• * 1.43

  Vide Thess. Theol. Salmur. part. 2. De dua∣rum Christi naturarum Hypostat. unione.
• * 1.44

  Nestorius said Christ had two Persons. Eutiches makes the natures not to be two exi∣sting in one Person, but the manhood deified.
• * 1.45

  A personal union, but not a union of persons. A Doctor in Divinity and a Frenchman, having read very learnedly concerning the Trinity, being much admired, and desired by his Auditors to publish the same for the common good, he was exceedingly puffed up thereby, and used this speech, O Iesule, Iesule, quantum hac quaestione confirmavi legem tuam & exaltavi: profectò si malignando & adversando vellem, fortioribus rationibus & argumentis s••irem illam infirmare & deprimendo improbare. Lord Jesus, how art thou beholding to me? if I had turned my wit against thee, how much hurt could I have done thee? and hereupon God struck him, and so took away his understanding that he could scarce learn the Lords Prayer and Creed of his own childe. Matth. Paris. Angl. Johan. 1201.
• * 1.46

  So the holy Ghost appear∣ed in a Dove.
• * 1.47

  See M. Downs Treatise. The blessed Virgin Mary is truly Deipara, the mother of God.
• * 1.48

  Sanctissimam Mariam Deiparam, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Genetricem Dei profitemur contra Nestorium. Et ut••unque verum sit quod nonnulli observant, Leonem 1. Romanae urbis Episcopum, omnium principem, desertis verbis Deiparam, vel Dei matrem ap∣pellasse eam, rem tamen ipsam summâ cum veritate conjunctam agnoscentes eadem metipsa appellatione libenter utimur: non ta••∣tum quia Leo sic locutus est, sed quia diu ante Leonem Elizabeth eam ita compellabat. Montac. Apparat. 9.
• * 1.49

  Est incarnatio inchoativè & effectivè totius Trinitatis, sed appropriativè & terminativè solius Filii, ut si tres simul con∣suant vestem, ab uno tamen ex illis induendam. Mares. Colleg. Theol. loc. In qua ut sidentius ambularet ad veritatem, ipsa veritas Deus Dei Filius homine assumpto, non Deo consumpto, ••andem constituit atque fundavit fidem, ut ad Deum iter esset homini per hominem Deum. Hic est enim Mediator Dei & ho∣minum homo Christus Iesus. Sola est autem adversus omnes errores via munitissima, ut idem ipse sit Deus & homo, quo itur Deus, quâ itur homo. Aug. de civ. Dei, l. 10. c. 11.
• * 1.50

  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.
• * 1.51

  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.
• * 1.52

  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.
• * 1.53

  The Angel gives this reason of his Name, Matth. 1. 21.
• * 1.54

  Jesus, Joshua, Jeshuah, Jeho∣shuah eadem nomina sunt Hebraeis & com∣memorantur pas∣sim in scriptis Rabbinorum. Rainold. de lib. Apoc.
• * 1.55

  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.
• * 1.56

  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.
• * 1.57

  Galat. Colo••. Heb.
• * 1.58

  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.
• * 1.59

  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.
• * 1.60

  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.
• * 1.61

  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.
• * 1.62

  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.
• * 1.63

  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.
• * 1.64

  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.
• * 1.65

  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.
• * 1.66

  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.
• * 1.67

  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 1.68

  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 1.69

  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.
• * 1.70

  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.
• * 1.71

  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.
• * 1.72

  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.
• * 1.73

  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.
• * 1.74

  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.
• * 1.75

  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.
• * 1.76

  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.
• * 1.77

  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.
• * 1.78

  Vedel. de Deo Synagog•• l. 2. cap. 11. Vide plura ibid.
• * 1.79

  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.
• * 1.80

  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.
• * 1.81

  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.
• * 1.82

  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.
• * 1.83

  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.
• * 1.84

  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.
• * 1.85

  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.
• * 1.86

  John 1. 18.
• * 1.87

  Heb. 3 2.
• * 1.88

  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.
• * 1.89

  2 Cor. 10. 5, 6.
• * 1.90

  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.
• * 1.91

  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 1.92

  Vide Aquin. part. 3. Quaest. 7 Artic. 1, 2, 3, 4, 5, 6.
• b 1.93

  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.
• * 1.94

  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.
• * 1.95

  Isa. 33. 22.
• * 1.96

  John 5. 20, 21, 22, 23.
• * 1.97

  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.
• * 1.98

  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.
• * 1.99

  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.
• * 1.100

  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.
• * 1.101

  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.
• * 1.102

  Ps. 110. ult. Lu. 24. 26 He is cal∣led Enosh, cala∣mitous man, Ps. 8. 5. the Apo∣stle expounds it of him, Heb. 2. 5. See Psal. 22. 6. & 69. 1. 2. Christ speaks that there of himself (say some.)

  He did this as our Surety, as our Sacrifice, so he bare our sins, Psal. 40. 12. & 69. 5. compared with v. 9. & was lia∣ble to our debt, Gal. 4. 4. & 3. 13 Dan. 9. 26. there was a commutation of the person, not the debt, Isa. 53. 6. He had a negative ignorance though not a privative in his understanding, Isa. 7. 15. on this ground he is said to grow in knowledge, Luke 2. 52. was troubled in Spirit, John 11. 33. His Spirit was spent after labour, his strength weakned, Psal. 22. 14. all the creatures were against him, the good Augels withdrew themselves from him in the three hours of darknesse and approv'd of the judgement, the evil Angels set on him, John ••4. 30. He was whipt and buffeted as a slave. The chief Magistrates in Church and State condemned him, the souldiers mocked and pierced him. God himself had a great hand in Christs suf∣ferings, Isa. 53. 16. The same Greek word translated Deliver and Betray is used of God Rom. 8. 32. Jude ver. 26. Matth. 16. 21, 23. The Priests Mat. 27. 2. and Pilate. Matth. 27. 26. and of the people, John 19. 11. Acts 3. 13. God ordained Christs death, Acts 2. 23. & 4. 27, 28. 1 Pet. 2. 20. Some say God foreknows but doth not by a cer∣tain and immutable Decree predetermine. The Apostle Acts 2. mentions his determinate counsel in the first place, and in Acts 4. his hand to note his concurring power, and his counsel to note his pre-ordaining will. 2. A great part of Christs sufferings was immediately inflicted by God, Mat. 27. 46. Gal. 3. 13. 3. Christ ascribes the cup to God, John 18. 11.
• * 1.103

  Gal. 4. 4, 5. Rom. 5. 19. He was obe∣dient in the humane Na∣ture alone, not in the divine. D^r Hampton.
• * 1.104

  Amari••••i••a•• mortem dulcem, nitidam, candi∣dam, acceptabi∣lem reddit, dum audis Iesum Christum Fili∣um Dei suo sanctissimo contactu omnes passiones, ipsam adeò mortem consecrasse ac sanctificasse, maledi••••ionem benidixisse, ig••ominiam gl••∣rificasse, paupertatem ditasse, ita ut mors vitae janua, maledictio benedictionis origo, ignominia gloriae parens esse coga••tur. Luther. loc. com. primae Class. c. 6. We should look unto Christ whom we have pierced, and on all his sufferings as brought upon him by us, nothing will make sin so hateful nor Christ so dear, Vulnera Christi rutilantia sunt Biblia practica, these lead us to all duties of holinesse. The proper object of faith in justification is Christ crucified. The Angels love Christ because of the excellency and glory of his person, but not as made sinne for them. Dignites Person•• primò conducit ad acceptationem. Unde enim fit quod Persona Iesu Christi, in nostram omnium vicem admittitur, nisi quod Persona jam multò dignior paenam luit, atque si omnes in mundo homines plecterentur? Secundò ad meritum. Ter∣tiò ad compensationem. Sanford. de Descensu Christi ad inferos l. 3. p. 108.
• * 1.105

  Et in ••ascendi s••rte, & in vi∣vendi instituto, & in mortis genere nihil nisi humile & abjectum & sordidum infi∣mumque specta∣vit & cogita∣vit, Quid Deo immortali minus conveniens aut decorum quam è Caelo in terram descendere? Hoc paru••. Immò in ventrem Virginis mortalis se insinuare, ibique naturam humanam mortalem, & omnibus hominis infirmitatibus obnoxiam assumere? Hoc ille fecit. Quid vero honesto homini magis probr••sum contumeliosum, indignum, quam servili supplicio, que & latrones tum puniri solebant, animam quafi criminosam per vim exbalares? Hanc ille etiam sustinere infim•• abjectionis & ignomini•• ex∣trema notam voluit. Salmas. Epist. 2. ad Bartholinum de cruce.
• * 1.106

  Sugit ubera qui regit fidera. August.
• * 1.107

  Vagit infans, sed in coelo est; puer crescit, sed ple∣nitudinis Deus permanet. Hilar. ••. 10. de Trinit.
• * 1.108

  Mark 6. 3.
• * 1.109

  Baronius thinks he made yokes, alluding thereto, in that he professeth my yoke is ea∣sie, Mat. 11. 30 D^r Prid. Intro∣duct. for read∣ing all sorts of Histories, c. 7. p. 51.
• * 1.110

  2 Cor. 8. 9.
• a 1.111

  Pope Nicolas the third and others main∣tain'd that our Saviour Christ was a very beg∣gar and lived here in the lowest degree of beggary that can be, which Pope Iohn the 22. condemn∣eth for an he∣resie. M^r Gata∣kers answer to M^r Walkers vindic. p. 40, 41.
• b 1.112

  Mat. 8. 20.
• * 1.113

  Luke 4. 29.
• * 1.114

  Mark 3. 6, 7. John 8. 59.
• * 1.115

  The Psalmist expresseth Christs trou∣ble by roaring, Psal. 22. 1. The Apostle Heb. 5. 7. by strong crying and tears. Those words 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Matth. 26. 37. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Mark 14. 33. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉▪ are emphaticall, see them open∣ed in my Greek Critica. Tanta sudoris copia ut non corpus humectaret solum, sed etiam in terram caderet. Non sudor aqueus sed sanguineus, nec guttae sed grumi, cui exemplo quod unquam auditum simile, nedum aequale? Chamierus Tom. 2. l. 5▪ c. 13 Vide Sandfordum de Descensu Christi ad Inferos, l. 3. p. 203. ad finem.
• a 1.116

  An agony is the perplexed fear of one who is entring into a great and grievous conflict, Timor quo corripitur is qui in certamen descendit. Arist. Irenaeus saith the year of his age wherein he suffered, was about the Fiftieth, which he voucheth to be an Aposto∣lical tradition. The ground of his opinion was, Iohn 8. 57. The common received opini∣on is, That he suffered being thirty three compleat, and in the beginning of his thirty four. Scaliger addeth one year more, and placeth his Passion in the beginning of his thirty five. Non timeretur ille qui potest nocere, nisi haberet quandam emi∣nentiam potestatis, cui de facili resisti non possit: ea enim quae in promptu habemus repellere, non timemus. In Christo fuit timor Dei: non quidem secundum quod respicit malum separationis à Deo per culpam, neque etiam secundum quod respicit ma∣lum punitionis pro culpa, sed secundum quod respicit ipsam Divinam eminentiam: prout scilicet anima Christi quodam affectu reverentiae movebatur in Deum, à Spiritu sancto acta. Aquin. part. 3. Q. 16. Art. 6.
• b 1.117

  That is not ••ound, that one drop of Christs bloud was enough to redeem the world. Pope Clement the sixth first used that speech, That one drop of Christs bloud was enough to save men, and the rest was laid up in the Treasury of the Church▪ Luk. 22. 44. Divine justice would not let go the sinner without a ransome, nor the Redeemer without full satisfaction. I am loath to beleeve that either the Father was so prodigall of his Sons life, or that the Son was so carelesse of his own bloud, that he would have poured out all, if one drop would have served the 〈…〉〈…〉n. D. Hampton on Rom. 10. 4. See M. Pinchins Meritorious price of Redempt. part 2. p. 88, 89, 90, 91.
• * 1.118

  See Exod. 21. 32. Matth. 26. 15. Rectè hic ex More N••bo••him observavit Cl. Drusius in Praeter. preti∣um servi fuisse triginta siclos arg••••tcos, liberi verò sexaginta. Servator ergo non liberi, sed servi pretio ••sti∣matus est. De Dieu in loc. Iudas for love of mony was content to sell his Master, it may be he thought not to death, but that his Master might shift away and deliver himself by miracle, and he get the mony; for when he ••aw that the Lord must die, he was grieved. M. Richardson in his Manuscript.
• * 1.119

  They accuse him of blas∣phemy the highest sin a∣gainst the first Table, and se∣dition the highest sin a∣gainst the se∣cond.
• c 1.120

  Pilate was his proper name, and he was called Pontius of Pontia an Iland the place where he was born that lay near to Italy. Ille Pilatus, qui tempore Christi praefi∣dem egerat, sub Caio, in tantas incidisse calami∣tates fertur, ut necessitate com∣pulsus, ultro sibi manum intule∣rit, suique ipsi∣us interemptor, divina illa ultr∣one, ut par erat, non diu parcente factus est. Eus. Hist. Eccles. l. 2. c. 7.
• d 1.121

  Christs bloud was shed seven times, Circum∣cisione, horto, corona, flagella∣tione, manibus, pedious, corde. Numb. 19. 4. Levit. 8. 11. Isaiah calleth the torments preceding his death with an elegant word ••a∣••urah, Isa. 53. 5. and Peter 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, 1 Pet. 2. 24. Christs body was beat with scourges, soedum supplicium, as a Schoolman cals it, a pain so base as might not be inflicted on a Burgesse of Rome. He was whipt twice as is thought and that cruelly, after the manner of the Romans, to move the people to compassion; by four, as is gathered by the parting of his robes into four parts, and those four all souldiers. A Spanish Postiller writes, that the Jews fearing Pilate would discharge him after stripes, gave mony to the Officers to scourge him to death. D. Clerke. Christ was twice whipt with rods: 1. Before the sentence of condemnation given, for that end that he might have been set free; and after condemnation, ex instituto capitali. He was whipt most grievously, for so Psal. 128. 3. shews. Montac. Orig. Eccles. Tom. prior. Part. post. In crowning him with thorns, the souldiers did not only wreath him a thick crown of thorns, to stick his head full of them, but after the putting it on, to fasten it, they did strike him on the head with their canes, as Matth. 27. & Mark 15. do plainly testifie. So big were the nails with which they nailed him to the Crosse (as the Ecclesiasticall History reporteth) that Constantine made of them a bridle and hel∣met for his own use. B Bils. Full Redempt. of mankinde by the death of Christ. pag. 5, 6. Mortuus est in juventae vigore, hoc est annos tres & triginta natus, ut magis charitatem erga nos ostenderet, & paternis jussibus obsequentiam, tum enim posuit vitam, quum erat vivere jucundissimum. Lod. Viv. de verit. Fid. Christ. l. 2. c. 15.
• * 1.122

  The great misery that Christ under∣went was in his soul, when the Lord pou∣red on him pure wrath, Matth. 26. 38. The redempti∣on of man∣kinde is called The travel of his soul, Isa. 53. 10. Papists and Socinians say Christ suffered only in his body, that his soul suffered but sympatheticè and secondarily; but bodily sufferings could not make satisfaction for the sins of the soul: lusts fight against the soul; where the greatest debt was there must be the chiefest satisfaction. Christ as our Surety must pay our whole debt; the whole man is bound to the Law, but principally the soul, sin is primarily against that: they sinned against their own souls, Numb 16. See Micah 6. 9. The sufferings of the body will never make a man perfectly miserable; It is not pure darknesse till the inward man be dark. 2. The whole man was under the curse, Gal. 3. 13. The body is but one part of the man, therefore that could never pay the whole debt of the curse. 3. Christ took soul and body and the infirmities of both, that in them both he might make a sacrifice, Isa. 53. 10. 4. Else many Martyrs suffered more then Christ, for they suffered greater bodily torments; some were cut in pieces, some sawn as under, yet they suffered with rejoycing, because their spirits were filled with the consolations of God; but the Lord withdrew the light of his countenance from Christ. 5. Christs sufferings in soul began before his bodily sufferings, in the garden when he was in an agony. Some say Christ was not silius irae, because he was the Son of God, but filius sub ira, as a Surety. Vide Grot. de satis. Christ. c. 1. p. 11. & Sandford. de Descen. Christ. ad Inferos, p. 130, ad 152. & Rivet. Disput. 13. desatisf. Christ.
• f 1.123

  It was usual with Pagans (as Chrysostom writes) to up∣braid Christi∣ans with tu a∣doras crucifixū. Heading, sto∣ning or burn∣ing is not so odious among any people as hanging is, among us it is called in special reproach A dogs death, Abeat in malam crucem.
• * 1.124

  Orat. ad Ver∣rem tertia.
• * 1.125

  Mor•• cousixo∣rum in cruce est acerbissima; quia configun∣tur in locis nervosis & maximè sensi∣bilibus, scilicet in manibus & pedibus, & ipsum pondus corporis pendentis continuè a••get dolorem, & cum hoc etiam est doleris diut••rnitas; quia non statim in oriuntur, ficut hi qui gladio interficiuntur. Magnitudo doloris Christi potest considerari ex preceptibilitate patientis, & secundum animam & secundum corpus. Nam & secundum corpus erat optimè complexionatus, cum corpus ejus fuerit formatum miraculosè operatione Spiritus sancti: sicut & alia, quae per miracula facta sunt, fuerint aliis potiora, & ideo in eo maximè viguit sensus tactus, ex cujus preceptione sequitur dolor. Anima etiam secundum vires interiores, effica∣cissimè apprehendit omnes causas tristitiae. Aquin. part. 3. Quaest. 46. Artic. 6. Vide Lactant. Div. Instit l. 4. p. 288, 289, 250. Quatuor causae sunt cur Christus crucis mortem sustinere voluerit. Prima, Quia accrbissima. Secunda, Quia ignominiosissima. Tertia, Quia gentilis non Iudaica erat. Quarta, Quia significabatur eam fieri pro salute omnium credentium ubicunque illi terrarum essent, quod etiam representabatur expansione manuum. Quo nimirum & Christus allusit, Joh. 12. 32. Mors & crucifixio Christi in lege quoque adumbrata est, sacrificio ventilationis quae sursum ac deorsum, dextrorsum ac sinestrorsum agitabatur. Paul. Fag. Annotat. in Deut. 21. 22. In ligno moritur Dominus, hoc est mysterium peregit salutis, quoniam & lignum perniciem ac mortem attulerat. Genus est mor••is non solum ignominiosum, sed durissimum, & prope intolerabile. Lod. Vir. de ver. Fid. Christ. l. 2. c. 15.
• h 1.126

  Hoc argumen∣tum Hofmannū▪ Theologum quendam Au∣gustanae confes∣sionis Auctorem habuit, qui id primus extrusit. Avidè id exceptum fuit ab Arminio & ejus sequacibus, qui illi obstetricati sunt cum cur â. Spanhem. de Grat. Univers. part. 3. p. 1558, &c. Vide plura ibid.
• * 1.127

  They are grossely mista∣ken that will make Jesus Christ to die for all, so as to make them sal∣vabiles if they will, and yet cannot say that either God hath given Christ to all, or given all to Christ, or that the Spirit of God will apply that redempti∣on to all. There is an adequati∣on or commen∣suration be∣twixt the three Persons in the Trinity and their workings for the salvati∣on of Saints. 1 Pet. 1. 2. Dr. Hill on Ephes. 4. 15. See Mr. Gillesp. Miscel, c. 22.
• * 1.128

  This was so clear, as that there was an order of Knighthood of the Sepul∣chre; so at this day the Turk maketh a great com∣modity for let∣ting travellers to go in and see the Sepul∣cher, Estey. A West-Indian King having been well wrought upon for his conversion to the Christian Religion, and having digested the former Articles, when he came to that, He was crucified, dead and buried, had no longer patience, but said, If your God be dead and buried, leave me to my old God the Sun, for the Sun will not die.
• * 1.129

  Mark 15. 46. John 19. 38.
• i 1.130

  Isa. 53. 8. He was taken from prison and from judgement. His prison was the grave, and he died under a judgement, that is, a sen∣tence of con∣demnation. The Angel was sent as a publick Minister of justice to roll away the stone, and let the prisoner go, when the debt was paid.
• k 1.131

  Hunc Articu∣lum Theologo∣rum crucem non immeritò nun∣cupare possumus, adeo illos torquet & vexat. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 descen∣dit ad inferos vel ad infernum. This is the only Article (say some) which proves the immortality of the soul. The question amongst us is, Whether Christ descended locally in soul into the hell of the damned, or virtually by the power of his God∣head.
• l 1.132

  Tom. 2. part. 1.
• * 1.133

  Mr. Perkins following So∣linius on the Augustane Confession in this Article (as he doth much on the whole Creed) mentions four several expositions, but in stead of this last, he hath another, that Christ was held captive in the grave, and lay in bondage under death for the space of three daies. Altingius Problem. Theol. part. 1. prob 44. much magnifies this Interpretation, as true, pious and agr••eable to the Creed▪ and approved of by great Divines, Calvin, Beza, Danaeus, Ursin, Paraeus, and by publick Confessions of the Church.
• * 1.134

  Vide Sandford•• de Descensu Christi ad In∣feros, l. 4.
• * 1.135

  Vide Bellarm. de Christ. l. 4. c. 8, 12.
• * 1.136

  Some hold that Christ went to the place of the damned, and there preached, and that as many as beleeved in him and were converted were thence delivered.
• * 1.137

  Bellarm. de Christ. l. 3. c. 16.
• * 1.138

  Some say he descended into hell that there he might shew himself a con∣querour, and might triumph over the devil, as it were, in his own King∣dom. See B. Bils. Redempt. of Mankinde. D^r Prid. Serm. Moutac. Orig Eccles. Tom-prior part. posteriore, p. 442, 443, 444. But the de••cent into hell which the Creed expresseth, and the Scripture intimates did belong to his humiliation, Phil. 2. 8. but his triumphall descent would rather have been an exaltation.
• * 1.139

  The Paschal Lamb was to be not alone killed but rosted after.
• m 1.140

  Psal. 16. 10. Christus secundum animam post ejus emigrationem, verè & localiter detrusus est in car∣cerem infernalem; ut execratio pro nobis factus, per i••enarrabiles inferorum animae suae cruciatus, nostras anim as liberatas ab aeternis angoribus & cruciatibus inferui, immunes praestaret. Lavater. de Descensu. Sandford de Descensu Christ. ad Infer. l. 4. Hoc idem censet & Latimerus noster in concione quadam quae inter alias ejusdem extat. Some Papists say that Christ went not down to hell but to the upper skirts and brims of it, where the Fathers were floting, to fetch them thence: but the Fathers were not there, but were saved by the same faith we are, Acts 15. 11. Vide Sandford. de Descensu Christi ad Inferos, l. 2. p. 16. usque ad 36. & l. 4. p. 83, 84, &c.
• * 1.141

  Gal. 3. 13.
• * 1.142

  Psal. 86. 13.
• * 1.143

  See Ps. 99. 1, 2.
• * 1.144

  If Christ went to hell to en∣dure those tor∣ments that we might not en∣dure them, then he ought to have descended thither, both in soul and body, since both our bodies and souls must have suffered those torments but for Christ.
• * 1.145

  For that place Eph. 4. 9. By the lower parts of the earth Grotius under∣stands the earth in which men live, where Christ exercised his divine power. See Tim. 3. 16 Others inter∣pret it of the grave, which is called the heart of the earth, Matth. 12. 20. See my Annotat. Acts 2. 27. Thou wilt not leave my soul in hell, id est, me, frequens Hebraismus, non relinques me diu sub regno mortis Grotius. The soul is used by a Synecdoche often in the Psalmes, (whence this place is taken) for me, Psal. 7. 2, 4. & 3. 2. & 11. 1. & 17. 3. See vers. 11. of this Chapter. By hell is signified the state of the dead, though they were godly and in joy. See Gen. 37. 35. Psal. 6. 5. The same is said twice in Acts 2. after the Prophets manner, and the latter words expound the former. Christ suffered not the pains of hell in specie or loco, that is, either in kinde or place; but some think that he suffered pains and punishments conformable and answerable to them in extremity, that only excepted which is sin, or consequent upon the inherence and eternity of the sin of such as are punished id hell. Dr. Field of the Church, l. 5. c. 17. Some say the torments of hell are 1. Essential, the wrath of God upon the soul, and that Christ underwent this. 2. Accidental, as despair, blasphemy, these he suffered not. The suffering of Gods wrath includeth two things. 1. A privation in regard of sense of all the favour of God. 2. An enduring in regard of sense of all the anger of God: These two things did Christ endure. He lost the appre∣hension of Gods favour, My God, my God, why hast thou forsaken me? 2. He suffered the full sense of the wrath of God. Whatsoever beleevers should have suffered for their sins, whether it be in the losse of the sense of Gods love, or in the sensible feeling of the wrath and Divine displeasure of Almighty God; all that Christ suffered, so far as can be suf∣fered without sin, Zach. 13. 7. Mr. Hookers Gift of gifts on Titus 2. 14. There are eight things in hell pains which by no means Christs soul might suffer, Darknesse, destruction, death, and fire of hell, remorse, rejection, maledicti∣on, and desperation of the damned. B. Bilsons Redempt. of Mankinde by the death and bloud of Christ. p. 49, 50, 51, 52, 53. Vide Sandfordum de Descensu Christi ad Inferos, l. 3. p. 152, ad 179. Bilson saith the word 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 by which Saint Luke, Act 2. expresseth Davids meaning, doth alwaies note hell in the new Testament, p. 170, 171. But Sandford. opposeth this, de Descensu Christi ad Inferos, p. 40, &c.
• * 1.146

  Nec valce 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Smalcii à pris∣cis emendicatū. Ego dico tibi hodie (ubi pona∣tur distinctio) & cris mecum in Paradiso, nempe post diem Judicii. Nam evertit hoc, 1. Lectio Syriaca. Ego dico tibi, quia hodie cris mecum in Para∣diso. Et 2. Hodie, illud salvatoris respondet, quando latronis. D^r Prid. Fascic. Controvers. Theol. cap. 4. de Eccles. Haec elusio & (inquit Suarez) non interpretatio, cùm dicat Christus, petitionem latronis implendam esse, eo ipso die. Sandford. de Descensu Christi ad Inferos.
• * 1.147

  Bishop Usher of Limb. Patrū. Loquendum ut vulgus, sentien∣dum ut sapientes. Aristot. in Top.
• * 1.148

  Of the He∣brew word Sheol and the Greek 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. See my He∣brew & Greek Critica. Infernus ab inferendo de∣ducitur, eò quod mortui efferantur domo & humo infe∣rantur. San∣fordus de De∣scensu Christi ad inferos, p. 68. Vide plura ibid. The Vulgar renders it Abire, Act. 13. 4. Venire, Act. 18. 5. & 27. 5. Devenire, Act. 9. 32. Supervenire, Act. 11. 27. & 27. 10.
• * 1.149

  Quem admodum victoris trium∣phus duplex esse solet, unus qui∣dem in ipso campo, quo ho∣stes prosternit, alter in civitate regia, quo de victoria ante parta, amplissi∣mam gloriae; affluentiae, do∣minationisque mercedem capit: ita & Christus triumphavit du∣pliciter, primò quidem in ipsa cruce ubi hostes devicit, deinde verò in resurre∣ctione ascensio∣neque: ubi hujuscè victoriae suae luculentum fructum ad••ptus est. Sanfordus de Descensu Christi ad inferos lib. 4. The Ex∣altation of Christ is that glorious or happy estate into which Christ entred after he had wrought the work of our Redemption upon the crosse. Mr. Perkins on the Creed. Phil. 2. 4. Heb. 2. 7. 1 Pet. 1. 11.
• a 1.150

  Exaltationis gradu•• tres fuere, totidem gradibus extremae humiliationis oppositi: scilicet resurrectio à mortuis, opposita morti, ascensio in Coelos Desconsui in Sepulchrum & ad inferos; & Sessio ad dextram Dei, permansioni in Scpulchro & in statu mortis vel apud inseros. Ames. Medul. Theol. l. 1. c. 23.
• * 1.151

  Rose] that is, his body rose, the God-head could not, the soul did not. From the dead] that is, out of the grave. Estey.
• * 1.152

  Resurrectio Christi fuit totius humanae naturae, quae antea per mortem cecide∣rat. Respectu animae fuit ab inferis, vel à statu & Domi∣nio mortis, cui anima, prout pars erat humanae naturae, fuit subjecta. Re∣spectu corporis fuit à mortuis, & sepulchro▪ Ames. Medul. Theol. l. 1. c. 23. It was the cu∣stome of the primitive Christians when they met one another, to utter these words, Christus resurrexit, Christ is risen. Matth. 16. 21. & 20. 19. See Luk. 24. 21 1 Cor. 15. 4. There be at this day who affirm, That Christs body is in the Sunne, an old heresie of the Mani••hees, who affirmed, That Christ in his Ascension left his body in the Sunne, taking their ground for it from Psal. 19. 5. He set his tabernacl•• in the Sunne.
• * 1.153

  That is a poor shift of the Polonians in their Cate∣chism to avoid that Text John 2. 19. for Christs raising himself from the dead, they say, Graeca vox 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 quae est reddita Latinò excitabo, potest reddi erigam; Unde sensus erit, Christum à Deo excitatum ex mortuis, suum corpus erexisse. Beza doth ren∣der it erigam, as the Vulgar ex∣citabo, but the sense is the same.
• * 1.154

  Christ ascend∣ed, 1. To prepare a place for us, Joh. 14. 4. 2. to send down the Holy Ghost into the hearts of his servants, John 16. 7.▪ 3. To triumph over Sinne, Death, Hell, the Devil, Ephes. 4. 8. 4. To make Intercession for us, Rom. 8. 34. But the principall cause of his lifting up was the power of the Deity, Acts 2. 33. and 5. 31.
• * 1.155

  Why was he taken up in a cloud? the Law was given in a cloud, there was a cloud in the Taberna∣cle and Tem∣ple, and so Christ was ta∣ken up in a cloud, to shew that we should not be inquisi∣tive into that which God would have kept secret.
• * 1.156

  Aquinas saith, that as he was fourty hours in the grave to shew the truth of his passion, so he ascended fourty dayes after his resur∣rection, to shew the truth of his Resurre∣ction.
• * 1.157

  He ascended from the mount of Olives, Act. 1. 12. near which he had his bit∣ter Agony in the Garden, Luk. 22. 39. that thence he might also take the rise of his Exaltation. But that the print of his feet should be there seen to this day whence he ascended, we leave that to the Papists to beleeve if they be so sotish. See Lithgows nineteen years Trav. part. 6. pag. 283.
• * 1.158

  Sedere ad dex∣tram Dei, phra∣sis non est pro∣pria, sed meta∣phorica, Christi tum summum honorem, tum summii imperiū designat. Meta∣phora desumpta est à consuetudi-Regum & Prin∣cip••m, qui eos ad dextram suam collocare solent, quibus proxi∣mum à se tum honoris, tum po∣tentiae gradum in gubernatione concedunt, 1 Reg. 2. 19. Matth. 20. 21. Utraque pars sessionis evidens est ex Scriptura. Prior d•• gloria Ephes. 1. 20. Altera de Imperio & R••gni administratione▪ Psal. 110. 1. & Ephes. 2. 21, 22. Altingius.
• * 1.159

  The sitting of Christ at the right hand of the Father is the highest and supream de∣gree of his Exaltation, wherein he hath received of the Father excellent Glory, Dignity, Power and Rule, and is actually made the Head of his Church, and Lord, and Ruler of all things both in Heaven and Earth.
• * 1.160

  If we have so much benefit by Christs acting and suf∣fering for us on earth, by Christ hum∣bled, what have we by Christ exalted, Ioh. 16. 7. He is present spiritu∣ally still with us here, and acts in Heaven also for us.
• * 1.161

  He received a personal glory at his Ascen∣sion, his body is calleed a glo∣rified body, Phil▪ 3. 21. See Psal. 110▪ ult. Phil. 2▪ 8, 9. 1 Pet. 1. 11. Isa. 53. ult.
• * 1.162

  We should love Christ not amore concupi∣scentiae but ami∣citiae, not for some good we hope to get by him, but for the good that is in him, Cant. 1. 7. & 5. 16. Phil. 3. 8. Meretricius am••r est plus annulum amare quam sponsum. August. Motives. 1. God loves him above all, Isa. 42. 1. He loves his creatures with a common love, his Saints with a peculiar love, some of them above others, Christ above all. 2. Else we shall come under that dreadful curse, 1 Cor. 16. 22. 3. The greatest act of Gods love to you was in giving Christ, Iohn 3. 16. 4. All the excellencies of his benefits do flow from him, satisfaction was given to God in his sufferings, because of the excellency of his Person, Acts 20. 28. and all his prayers are effectual, because of that also Heb. 7. 25, 26. 5. All your benefits which you have by Christ depend upon your interest in his Person, 1 Ioh. 5. 12. 6. Christ loves your Persons, he loved you when enemies. We should love him with all kinds of love, of desire, complacency, benevolence, and with the highest degree of it, above all things. Christ makes variety of applications to the souls of sinners, Cupit amari, saith one.
• * 1.163

  Christians in the Gospel should look on Christ as as∣cended.