out of all the Labyrinths whatsoever. Now to the business that lyes before me, even the great mystery of Reconciliation (which I have felected for the Argument of my enfuing meditations) that I may the better cleer a paffage to my Text, l'le review what the Apotle principally inftanceth in, as one of the greateft mysteries 1 Tim. 3. 16. of Godliness, viz. Ads iparegálu čv oapel. This is the ftupendious, unparallel'd mystery of the Incarnation of the Son of God, and this leads the Van to all the reft, as having priority of dignity and order both. This is one of thofe myfteries which the Angels defired to peep into, Pet. 1.12. They ftoop down, and with all diltProno capite gence fift and enquire into thefe myfteries. And ifa comparifon propenfo may be admitted with myfteries amongst themselves, queftionless introfpiciunt this mytery of the Incarnation of Jefus Chrift, is the mystery of Beza. myfteries. Eternity it felfe will be little enough for us, fully to Omnia fumma comprehend it. That the Lord Jefus Chrift, the Eternall Son of diligentia ex- God, equal with the Father, fellow, and fellow-like with God, plorant, ac con- as great, and as good as himself, fhould affume humane nature, and unite a clod of earth unto his Divine perfon, and become Zach. 13.7. Immanuel God with us,arbor God and man in one perfon by an hypoftaticall union; the tongue of men and Angels can never enough inhance the fingularity of this mystery. collo accurate tuentur dili genter. Aret. x A. * That this may be fhaddowed forth according to our capacity, my endeavour shall be to folve one grand queftion, viz. What was Hine non eft the great defigne and end of Chrifts incarnation? I anfwer with u miremur, the Apostle Paul, Gal. 4. 4,5. But when the fulinefs of time was iam fero Chris come God fent forth his Son made of a woman made under the Law, wem, venire to redeem them that were under the Law, that we might receive the enim debuit Adoption of Sons. Further the Apoftle gives an atteftation unto this truth, Joh. 3. 8. For this purpofe wis the Son of God manifequam Te-sted that he might destroy the works of the Devil. Ham veniffe in effet.Pareus iu Loc. uia cæleftis Wherefore to accomplish this great work of Redemption and Patris exalta deftroy the works of Satan (through hearkning to whofe temptations man fell from God) Jefus Chrift the middle perlon in the Trinity, the beloved Son came down from the bofome of the Father to make up the breach and reconcile man the party offending, to God the party offended. And this is that miniftry of Reconciliation given, and intrufted to the Minifters of the Gofpell to declare, proclaim, and publish. v. 19. To wit that God was in Chrift reconciling the world unto himself. It's faid r & Xesy. This * dicit Deum in omnibus ali This fets forth the Deity of Chrift and further this plainly Emplafin evinceth that this reconciliation was not of yesterday, but babet qued that there were tranfa&tions, and negotiaions between God the fuife in ChriFather, and God the Son concerning this admirable contrivance fto. Neque even from all Eternity. Each fyllable breaths forth love, towels enim Deus in and wisdom raised to the very higheft u and highest pitch. Chrifto fuit, Here is fingular matter for meditation, That when the Angels quemadmodum were paft by, and left without a Mediatour, yet notwithstanding is rebus eftfed there fhould be Treaties of Peace before the foundation of the in ipfo Deitas World was laid, to reconcile fo vile a thing as the World, finfull Corporaliter man unto the moft holy God, by Jefus Chrift: Here's met alto- habitavit. gether in one a concurrence of Wisdom, Mercy, Goodneffe, Zuingl. in Gracioufnefs, and Loving kindness. Yet though they were all put together, they come infinitely fhort in the reprefentation of that fuperabundant love of God in Jefus Chrift which tranfcends all degrees of Comparison. Loc. 2. A. five reputare. Vorftius. But the next Question will be, How is this Reconciliation wought? The answer is given in the fubfequent words, Not imputing their trefpaffes unto them. God doth not reckon, accompt (fo the word ou imports) nor lay thefins of his peo- * Significat ple to their own charge, but charge them all upon Chrift their tum generatim Surety. And moft juft it is that an innocent perfon fhould pay the aftimare, five debt, when he becomes engaged as a Surety, notwithstanding apud fe ftatu thofe Rotten cavils of the blafphenious Socinians, against the truth ere, tum fpecia in this particular. Luther hath a ftrange paffage to this purpose, tim imputare that Chrift was peccatorum maximus. Such fpeeches (though I much honour. Luther,and conceive him to be a man of an excellent fpirit) I confeffe as are not fafe to use, and I would many now adayes were more cautelous than to adventure their fancies too far, (as it's too apparent they commonly do through felf admiration) left they outrun their judgement: But as there are fome, that rather will lofe their friend than their jeft, fo there are fome that will rather lofe their Religion than a wild new coyned opinion. Yet (with fubmiffion to better judgments) I conceive that Luther in the faying forementioned implyes no more than what Calvin, Mufculus, Zuinglius, and other reformed Divines have expreft, viz. That Chrift was peccatorum maximus imputatione tantum; and for this affertion we have a ground from the Apoftle, verf. 21. Aaaaa 2 of Verf. 21. of this Chapter,* He was made fin for us (i. c.) by affuming the nature of offenders, and imputing the guilt, of their finnes to vistimam re- himself, and fo making fatisfaction unto the Father, and imputing jicebatur olim Maledi&io his Righteoufefs unto them for Juftification. hominis ita But then another queftion will be propounded, Who are the Chrifti dam- Commilioners entrusted in the declaration of this Doctrine? The natio noftra next words specifie, and bath committed unto us the word of Reconabfolutio fuit. ciliation. In the 18. verfe it's faid dvr pï, having given Calu 2. A. to us; plainely evincing, that the declaration of these good tydings is the gift of GOD. But here in the 19. verse it's faidi uiv; having committed unto us, or put in us. The word fignifyeth putting, or placing, intimating that a Minifter of the Gospel fhould have the Do&trine of Reconciliation first fixed and placed in his own heart, and fo fpeak from his own heart to the hearts of others, and fo com* Peculiaris fort others with thofe comforts wherewith he himself hath been hujus formula comforted in particular. The note which* Beza gives on the place. emphafis qua I conceive very appofite to my purpose, This is faith he) a pecufignificatur liar Emphasis of this forme of fpeaking, whereby is fignilyed that cor loquentis à the heart of the fpeaker and tongue likewife are ruled and moved by li, & linguam the Lord. And the faid learned Critick and Judicious Expofitor regi autho- adds another very seasonable observation ----- And those who from ritate docendi above are appointed to this workę are entowed with authority to praditos effe, teach. Domino impel Beza. qui divinitus Now my text is the Ufe and Application of this Doftrine of junt ad hoc munus deleli. Reconciliation. This 20. Verfe is an illative conclufion drawn from the premifes delivered in the 19. verfe. In the former there's fet forth the Reconciliation on Gods part: He though pars lafa the party injured, contrives and defignes this great work of Reconciliation. In the latter is fet forth the Reconciliation on our part. We who are the Offenders and Rebels against God, are invited and intreated by the Ministers of the Gofpel, the Ambaffadors of Jefus Christ, we would not try conclufrons with God but forthwith lay down o ir Rebellious weapons, & embrace the word of Reconciliation, Although the Reconciliation long fince is perfectly made on Gods part,&Chrift is a perfect Reconciler,& thorough-working Interceffor, yet there is required a fpirit of Application on our part, This then is the grand defign we drive at in our Miniftry,It is the fumme and fnbstance of our whole Gospel-Embaffy, to pray and befeech people to be reconciled unto God. In which words two main Generals lye obvious to our view, viz. The Minifters Dignity,and Duty, 1. The Text 1. For the Minifters Dignity. Before I raise Obfervations, 1 frall divided & premife a brief Paraphrafe upon the words. Tie Xesu v ope ned. #06; Now then we are Ambaffadors for Chrift, or rather, as moft agreeing with the Originall, Therefore we doe the office of Ambaffadours we act in our office, we are now uron our The Miniwork, and are even now adoing our duty, and negotiating in fters Dignity our Embaffie for Chrift: Legatione fungimur, so Calvin, Mufculus, Junius, Zuinglius, and Eeza render the word weißtuur. And the Vulgar edition (though I am far from believing it to be Authentique) herein concurs with thofe Orthodox Interpreters. And wherein the Vulgar Edition (though rarely) is Orthodox, we will not difown what is truth, though from an adverfary. For we ufually fay ----- Virtus laudatır in boste. In my apprehenfion it was a fpeech that favoured of malice and Non amo te Sabidi nec poffum dicere quare * Πρέσβεις 2 Now for the Grammaticall conftruction of #pso ßlvw, we are not ignorant that Пgerßus is the Radix or Theme whence it is derived and fignifyeth an ancient man, a perfon of refpect, gravity, and veneration; and fometimes is applyed to Princes Ambassadors, who ufually have thofe qualifications. Suidas an accurate Mafter in that Language, tels us the originall of this name: There were (faith he) certain Phil fophers who went Ambaffadors i exboos with Areobindus into Perfia viz. Damafcius the Syrian, Simplicius di eis Tapoida the Cilician, Eulalius the Phrygian, Prifcianus the Lydian, Hermias and Diogenes Phenicians, Ifidorus of Gaza; and thefe returned home with great profit and honour, and thefe enjoyed great pri viledges for their faithfull fervice, and were afterwards had in great eftimation, So that hence it evidently appeares, that Ambaffadors poßd. 'Astelivda, c. Suidas * Ambaffa dors were perfons of high repute and eftimation amongst the Heathens. If Ambaffadors of Heathen Princes were fet at fo high an estimate, and if fo much refpet was fhewed unto those whom Kings on Earth did honour, what then (hall be done unto all those whom the King of Heaven wil honour? The Ambaffadors in the Text are better and greater than all others, as being Ambaffadors of Jefus Chrift Nos itaque vice Christi fuppli *Bibl. Polyglott. camus: This agreeth with the Arabick verfion. We pray you in Ex premißis Chrifts room or ftead. Hence (as Mufculus obferves) the Apoauthoritatem ftle proves the Authority of his Apostleship. For the Apoftle did not Apoftolatus fui receive his commiffion of men, nor by men, but from Jefus Chrift. colligit. Mufc. * Whence Bullinger infers, That those things which Gods Mini*Ita vos • Co-sters command in the name of Chrift, people ought no otherwife to rerinthit non fe- ceive them, then as if Christ himselfe stood by and commanded them. cus accipere The Minifters of the Gofpell may not run upon their own Errand, debetis, ac fi but upon Chrift's. His Meffengers and Ambaffadors they are, and pfe coram a therefore it concernes them in an efpeciall manner, to discharge with all fidelity, that weighty truft repofed in them. in Loc. Baret. Bul Ling. in Loc. Now having heard of the Dignity of Gofpel Ambaffadors,, let's inquire into their Duty. God never advanceth any to great Dignities, where he expects no great Duty: The greater the Minifters Dignity, the greater Duty is incumbent upon them. More particularly. 1. Let's take notice of the fubftance or the contents of the Apofles Embaffie, and that is in his own name, and in all the names of the Minifters of Iefus Chrift, to befeech and entreat people to be reconciled unto God. The Text expreffeth it thus,KaramdyUTE · OUR ATT BE. Chryfotome notes upon the place. It is not faid (faith. Taal he) Reconcile God to your felves, for God doth not make the breach, αυτοῖς τὸν but reconcile your felves to God. The word Καταλλιων properly τόν, ἰ γὰρ fignifieth commutare, alium facere, to change, fo as to make a man egivay another kind of perfon, of an enemy to make him a Friend: ReAJ. conciliation according to the nature of the word, presupposeth a bryf.in loc. breach: And indeed there was the greatest breach that ever was KaTaA made by reafon of the fin of man. Man was in favour whil'ft he isow est fa continued in the ftate of Innocency; he had re&titude of judgere, ut quis ex ment, a right order of affections, an exa&t memory, but by reafon of Adams prevarication, all these were defaced, Gods anger procured, and man thrown out of Paradife; fo that of a Favourite renato fiat atiofu. Ifted. before |