mediator making them two persons He was condemned in the third generall Councell at Ephesus where it was decreed that the blessed Virgin was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the mother of God because there was but one person that was both God begotten of the Father and man borne of his mother and in the Councell of Chalcedon which was the fourth generall to shew that his person was but one against Nestorius they used two adverbes saying that his natures were united 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without division without separation which the Fathers expresse by sundry similitudes Iustin useth the similitude of the soule and the bodie which are so united that they make but one person Damascen the similitude of an hote iron which being but one thing subsisting hath in it two distinct natures the fire and the iron everie one whereof hath his severall action concurring to one worke the heate burneth the iron cutteth Even so the mediator being one person hath two distinct natures everie one whereof hath his severall action concurring to the work of mediation But the most significant similitude is that of a Vine tree and a bough graffed into the Vine for even as that bough hath no being or subsistence of it selfe but both groweth and liveth in the stocke of the Vine so the humane nature of our mediator having no subsistence of it selfe is as it were ingraffed into the person of the Sonne who is the true Vine and is wholly supported and susteined by it therefore there be not two persons but one the humane nature being 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 void of all personalitie or subsistence and assumed by the Sonne of God who is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a person subsisting of himselfe and by himselfe Againe as his person so likewise his office is indivisible for he received an unchangeable Priesthood which cannot passe from him unto any other Heb. 7.24 So that besides him there is no other mediator neyther can be For in a true and sufficient mediator there must be foure properties which are not to be found in anie but him 1. The word of God must reveale and propound him to the Church that in conscience wee may be assured that praying to God in his name we shall be heard but there is no Scripture that mentioneth anie other mediator but onely one 2. Hee that is mediator betweene God and man must partake of both natures for a Mediator is not of one Gal. 3.20 So then he that is Mediator betweene God man must not be of one nature he must be both God and man hee must be God that hee may speake to God for us he must be man that hee may speake from God to man Mediatorem inter nos Deum saith S. Austin mortalitatem habere opportuit transeuntem beatitatem permanentem but there is only one that is both God and man 3. A mediatour must be perfectly iust for such an high Priest became us who is holy blamelesse undefiled separate from sinners and made higher than the heavens Heb. 7.26 As the Apostle shewes that they could not be high Priests who had need to offer for their owne sinnes as well as for the sinnes of the people Heb. 7.27 so they cannot be mediators who had need of a mediator for themselves Now none is perfectly iust but onely one The Saints in heaven howsoever they be fully iustified sanctified glorified yet in themselves they are sinners and therefore must needs stand before God by the mediation of another So that S. Austin reasoneth well that he is the only true mediator pro quo nullus interpellat sed ipse pro omnibus 4. A mediator must be a propitiator that is bring something to God that may satisfie his iustice for our sinnes therefore S. Iohn having told us that we have an advocate with the Father he addeth and he is a propitiation for our sinnes 1. Ioh. 2.2 But there is none other that is a propitiation for our sinnes therefore but one Mediator But the Papists thinke to escape this by a rotten distinction of mediators of redemption intercession There is but one mediator of redemption say they but manie mediators of intercession even all the Saints in heaven Whereunto I say 1. That these foure properties are especially required in an advocate and mediatour of intercession rather then in a redeemer but they are not to bee found in anie but in one 2. The Apostle here affirming that there is one mediator meaneth rather a mediator of intercession for throughout this whole chapter hee is speaking of prayers and intercessions 3. And this distinction is idle because none can bee an advocate or mediator of intercession but he that is our redeemer for the word Advocate is borrowed of Lawyers and signifieth him onely that doth pleade the iustice of his clients cause A stranger in the Court may become a petitioner to the Iudge and entreate favour for the guiltie person but advocates are Proctors and patrons of their clyents therefore he alone is our advocate who being our redeemer can pleade his iustice bestowed upon us and Saints though they be petitioners to God in our behalfe yet because they redeemed us not they cannot be our advocates to pleade the iustice of our cause It is sure that Ministers pray for the people and that ex efficio yet S. Augustin reproveth Parmonian Lib. 2. cont ep Parm. c. 8. for placing the Bishop mediator betweene God and the people 4. The Saints do not so much as intercede for us namely particularly for it is as impossible for them to be intercessors as redeemers for he who is an intercessor for us must heare our prayers know what things we stand in need of and understand our verie secret wants and groanes But this none but God can doe as Salomon confesseth 1. King 8.39 Thou only knowest the heart and Eccles. 9.5 The dead know nothing at all Therefore is it said of Iosiah that he was taken away by death that he might not see the evill that was to come which cannot be true if so be that Iosiah being a Saint in heaven did see and know the particulars that were done upon the earth Finally this the Church doth acknowledge unto God Esa 03.16 Abraham is Ignorant of us and Iacob knoweth us not Upon which place S. Austin reasoneth verie well If so great Patriarches were Ignorant what became of the people which were borne of their loynes how is it like that other dead can be present to understand mens affaires Lastly this distinction is overthrowne by themselves for they make Saints mediators of redemption as well as of intercession Aquinas doth avow a. 2â—â— q 83. ar 4. that our prayers are effectuall by the merits of Saints And yee know what is the doctrine of their whole Church for humane satisfactions namely passionibus sanctorum expiari delicta as Bellarmine saith Bellar de indulgen l. 1. c. 2. which is
in like sort as we are yet without sinne And so forasmuch as Christ Iesus is a man wee may goe boldly unto him and by him have accesse unto the one God he being the only mediator betweene God and man This is the fulnesse of all comfort So this Text is like Iacobs ladder arising step by step till it bring us to comfort My speech then at this time shall as it were climbe up by these sixe staires 1. That there is a God 2. That this God is one 3. That he is made one with us by a mediator 4. That the mediator is one 5. That this one mediator is Christ 6. That Christ Iesus is a man In handling whereof you will perceive me to omit manie points that are incident for I must attend upon the time and aime at the occasion As to the first that there is a God I should spend my breath in vaine if I should labour to prove it for it is ingrafted into every mans heart by nature and plainely taught by all the dumbe and senselesse creatures so that never man denied it but a foole The foole saith in his heart Psal 19.1 Rom. 1.20 there is no God Psal 14.1 Therefore as it is presupposed in my Text so shall it be in my speech The second is that this God is one whereby three things are signified of God that he is indivisible one only not manie that he is immutable and unchangeable one and the same yesterday and to day and for ever and that he is without all respect of persons one and alike to all sorts of men First God is one that is indivisible one only and not manie according to that 1. Cor. 8.6 Vnto us there is but one God So doth the Nicen Creed acknowledge I beleeve in one God For God as Bernard saith is Vnissimus most one Si non est unus non est saith Tertullian either one or none Here wee must take heed of sundry wicked errors and heresies on each side on the right hand we have those who acknowledged manie Gods on the left hand wee have those who doe so farre maintaine God to be one that they fall upon the other extremitie to denie that there are three persons subsisting in this one God or divine nature And of either side there be severall sorts differing one from another as they do all from the truth all which I forbeare to remember as unworthie to be named at all unfit to be mentioned in the Pulpit It is enough for you to know that amids those rocks on everie side our safest course is to hold the middle way so acknowledging God to be one that we denie him not also to be three one in essence but three in person the Father Sonne and Holy Ghost distinct each from other by their personall proprieties the Father being from none the Sonne from the Father the Holy Ghost from them both yet not divided one from another because there is but one divine essence which being infinite is all and whole in the Father all whole in the Sonne all and whole in the Holy Ghost Therefore saith Athanasius in his Creed Deus Pater Deus Filius Deus Spiritus Sanctus tamen non tres Dij sed unus Deus For saith he as we are compelled by the Christian verity to acknowledge every person by himselfe to be God so are we forbidden by the Catholicke Religion to say there be three Gods So that in all things unitie in trinitie and trinitie in unitie is to be worshipped I cannot stand here to confirme the truth of this by testimonie out of Scripture only to say something in a word for the unitie of Gods nature take my Text for a sufficient proofe There is one God and for the trinitie and distinction of the persons I will onely alledge one instance which I am occasioned by this present feast to remember When the Holy Ghost did descend upon the Apostles on this day there ye have a distinction of all the three persons The third person he is sent and appeares in a visible shape of cloven tongues the first person he sends him and the second by interceding with the first person procureth the third person to be sent So doth our Saviour distinguish them Ioh. 14.16 I will pray the Father and he shall give you another comforter there is the Sonne praying to the Father that the Comforter which is the holy Spirit might be given unto the Disciples and therefore those three must be distinct persons forasmuch as severall actions are ascribed to everie one of them in the same worke that was done on this day The Fathers to expresse this incomprehensible mysterie have used sundry similitudes taken from things naturall as the similitude of the soule of man wherein there be three distinct faculties and yet but one essence of them all The similitude of the fountaine the streame flowing from it and the river flowing from them both which being three distinct things yet for substance are but one water The similitude of a tree wherein there be three distinct things the roote the stocke and the branch the root depending from none the stocke from the root and the branch from them both yet all are but one tree Finally the light of the Sunne the light of the Moone and the light of the ayre are three distinct lights the light of the Sunne is from none the light of the Moone is from the Sunne and the light of the ayre from them both and yet for substance they are but one and the same light Even so the Father the Sonne the Holy Ghost are three distinct persons the Father from none the Sonne from the Father the Holy Ghost from them both yet all three are but one God But for all these similitudes we must acknowledge with Cyprian Nulla creatura talis esse potest qualis est creator ideo sicut sine exemplo est divina essentia ita sine exemplo est divina majestas as there is no creature such as is the creator so there is no example can expresse either the essence or the maiestie of GOD. For this is a mysterie of mysteries farre surpassing the reach of the understanding of anie creature which the Seraphims professe Esai 6.2 when at the presence of this one God they cover their faces with their wings acknowledging their inabilitie to behold much lesse to comprehend so glorious a maiestie Secondly by this that God is one is signified that hee is immutable and unchangeable Heb. 13.8 one and the same as saith the Apostle yesterday and to day and the same for ever In this sense it may be God is called one Gal. 3.20 But God is one He is one or immutable in his nature in his decrees in his actions His nature or essence is one and the same immutable and unchangeable because he is voyde of all kinde of composition both physicall and metaphysicall and as wee speake in the Schooles actus
a blasphemie worthie the tearing of garments Thus they sometimes make Saints mediators of redemption sometimes they denie it and so contradict both themselves the Apostle here affirming that our mediator is one As hereby hesignifieth that the mediator is one only not manie so likewise that hee is immutable and unchangeable one and the same yesterday to day and for ever So saith the author of the booke of Wisedome speaking of this Mediator that uncreated Wisedome Being one she can doe all things And the Apostle Heb. 1.12 applyeth that place of the Psalme to him Thou art the same and thy yeares shall not fayle He is one and the same objectivé subjectivé effectivé Objectivé the same in his word for he who yesterday was shadowed in the Law is to day shewed in the Gospell Idem subjectivé the same in his person and in his attributes and office in his person the same before and after his Incarnation for taking upon him our nature he was no more changed thereby than a man is by putting on a vesture Homo quippe Deo accessit non Deus á se recessit home factus naturam suscipiende nostram non amittende suam as the divine Poet verie sweetly Ille manet quod semper erat quod non erat esse incipiens He did not leave off to be what he was but he begun to be what he was not Againe he is the same in his attributes in his power in his office being alwayes the Lord of his people the shepheard of his flocke the head of his Church the mediator betweene God and man Finally he is idem effectivé the same in his workes in his goodnesse in his grace he who yesterday was a mediator for Abraham Izaac and Iacob is to day a mediator for us he is as well now the light of the Gentiles as he was before the glory of his people Israell Last of all by this that he is one is signified that he is without all respect of persons one and alike to all not the mediator of the Iewes onely but of the Gentiles also There is neyther Iew nor Greeke there is neyther bond nor free there is neither male nor female for all are one in Christ. Gal. 3.28 He is peace to him that is neere and peace to him that is farre off Esa 57.19 that is as the Fathers expound it peace to the Iewes that are neere and peace to the Gentiles that are farre off This one blessed peace-maker hath made attonement for both and appeareth daily in the sight of God to pleade our pardon as a faithfull Advocate and high Priest S. Augustine saith that his armes were stretched out upon the crosse to signifie this That hee was now to embrace not an handfull of people as he did before the nation of the Iewes but as manie as his armes were able to containe that now hee was to breake downe that partition wall which for a long time had bene between Iewes and Gentiles and become one to all There is one Mediator But as yet we know not who is this one Mediator therefore lest the Iewes should say that it were their long looked for Messias or the Turkes their Mahomet or the Friers that it were S. Francis or S. Dominick or finally all Papists who construe it of the Virgin Mary for there is more mention of her in their prayers than of Christ and the propheticall Psalmes of Christ are transferred unto Mary and what else is magnifically spoken of him in Scripture even the first promise that was made of this Mediator Gen. 3.15 translated as spoken of her in their most approved Bible ipsa conteret caput tuum although as their owne Iesuite Ribera confesseth the Hebrew text the Chaldee paraphrase the Septuagints translation and all good Latine copies reade ipse conteret For this cause the Apostle in the fift place leades us as it were by the hand to the verie person describing him by his proper name and surname Iesus Christ he is this one Mediator who therefore is called the Angell of the Covenant Mal. 3.1 and the covenant of the people Esa 49.8 the Mediator of the new covenant vvhose blood speaketh better things then the blood of Abel Heb. 12.24 Our peace Eph. ◠14 The way and the doore by which we have accesse unto the Father Ioh. 14.6 The way into the holiest of all Heb. 9.8 finally an high Priest who came by a more perfect Tabernacle not made with hands and who not by the blood of Goats and Calves but by his owne blood entred in once into the holy place having obtayned eternall redemption for us Heb. 9.11 I come to the last head that Christ Iesus is a man The man Christ Iesus Homo verus but not homo merus he is a true man as having 1. the substance of a true body and soule 2. the essentiall and naturall properties of soule and bodie 3. the infirmities also and such defects as be naturall I say such as be naturall to exclude two sorts of infirmities 1. these which doe not universally follow the nature of man but are onely personall appertayning to some particular men and arising from private causes particular iudgements as to be borne a foole to be sicke of an ague consumption leprosie and such like diseases 2. Sinnes which be infirmities indeed but not naturall but rather contrarie to nature because they belong not to nature as it is whole but as it is corrupt Neither of these Christ tooke upon him because it behoved him to be like man in generall not like to this or that man in particular againe like unto man in generall in all things except sinne Heb. 4.15 It behoved Christ to be like unto us a man as we are whether we consider him as he was our Suertie or as our high Priest or as our Ransome or as our Redeemer or as our Mediator or finally as he is our Physitian In all these respects it behoved him to be a man 1. Because he was our Suertie to make satisfaction to God for our debt and the iustice of God requires that satisfaction be made in the same nature that finned 2. Because our high Priest For every high Priest is ordeyned to offer gifts and sacrifices wherefore it is of necessity that this man also have somewhat to offer Heb. 8.3 now if he had remained God only he should not have had anie thing to offer 3. Because our Ransome for as hee was the high Priest so he was the sacrifice he must offer up himselfe for us He was our suertie to satisfie for us and his satisfaction behoved to be passive and penall yea it must extend it selfe unto death for without shedding of blood there is no remission Heb. 9.22 but remayning God onely hee could not have dyed 4. Because our Redeemer for by the Law he that redeemeth another must be his brother or kinsman one that hath the right of propinquitie unto him Levit. 25.48 and therefore the
is no bodie nor Christ himselfe a true man Against all these heresies the verie naming of my Text is a sufficient refutation that Christ Iesus is a man There be other heresies on the other hand which seem to accord better with my Text as first That Christ is not God but onely man which was the blasphemie of Ebion Cerinthus Carpocrates Photinus Samosatenus and the rest of that damnable crew 2. That though he both be God and man yet he is mediator only as man which is the doctrine of the Papists Both claime this Text for a warrant and ground of their opinion but in vaine for the Apostle calls him not a man to signifie that hee is a meere man for that were contrarie to his own doctrine nor yet doth he call him man to shew that he is mediator only as man for that were as contrarie to the truth it being plaine that Christ wrought the worke of mediation according to both natures by a different act and operation And therefore Damascen learnedly distinguisheth foure things in the mediator 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the agent or worker which is the person of Christ 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the beginning from which the action doth proceed which is twofold his divine and his humane natures 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the action it selfe 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the externall worke of our redemption called by Dyonisius Areopagit opus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because it doth proceed from him who is both God man and to the effecting of it both the natures with their distinct actions in one and the same person did concurr According to that of Leo approved by the whole Councell of Chalcedon Vtraque forma agit quod suum est cum communione alterius verbo scilicet agente quod verbi est carne exequente quod carnis est This he manifesteth by examples In his humane nature saith he he wrought our salvation by keeping of the Law suffering and dying in his divine nature by giving strength unto his manhood to endure death and worth to his blood to be a sufficient satisfaction Therefore S. Austin concludeth well Non mediator homo preter divinitatem divina humanitas humana divinitas mediatrix It is the divine humanitie and humane divinitie that is our mediator But why then is he called a man I answer for manie reasons 1. To insinuate unto us a reason why he is one and alike to all because he took upon him the common nature of men he is a man alike neare to all that bee men 2. To expresse the perfection of his mediatorship he was our mediator from the beginning but never a complete mediator till he became man for there are manie workes of his mediatorship which could not bee performed but in our nature 3. To signifie the order by which wee are conioyned with God We are ioyned to God by a mediator and forasmuch as this mediator is both God man we are united first into his manhood and thereby unto his Godhead We must fasten the eyes of our faith first of all upon the flesh of Christ as it were upon the vaile by which the entrance was into the Sancta sanctorum where the glorie of God shined and then after that enter as it were into the Sanctuarie it selfe to behold his Godhead 4. Hee calleth him a man for our comfort There is a certaine basenesse of an abiect mind and slavish feare which the Divell worketh in men perswading them that it were great boldnesse to goe directly unto Christ as if he were of that austeritie and statelinesse that earthly Princes are and therefore wee must send the Saints unto him to solicite him in our behalfe This is all the ground the Papists have for their invocation of Saints but the Apostle calls it voluntarie or slavish humilitie Col. 1.18 and here hee meeteth with it directly calling Christ a man he is a man and therefore as neare unto us and hath as compassionate bowels as any Saint Indeed if wee consider Christ as he is God dwelling in light unaccessible I know not what confidence we can have to goe unto him but when wee cast our eyes below upon his manhood how that he is like unto us in all things except sinne tempted in all sort as we are that he might be able to succour us when wee are tempted Heb. 2.17 18. and such a one as can be touched with the sense of our infirmities 4.15 16. then as saith the Apostle wee may go boldly unto the throne of grace we may cast the anchor of our hope within the veyle 6.19 20. then may wee be bold to enter into the holiest of all 10.19 20. through his blood by the new and living way which hee hath prepared for us through the vaile that is his flesh I doubt not now but that these things have been sufficiently cleared by way of explication That there is a God That this God is one That he is made one with us by a Mediator That the Mediator is one That this one Mediator is Christ Iesus That Christ Iesus is a man But as these things are sufficiently cleared so I beseech you suffer them to be effectually enforced The point which I will presse for use and application is that which is both the scope and the thread of this Text namely the unitie of God and of the Mediator The use we should make hereof is for instruction and imitation and it is twofold speciall for Magistrates generall for all Christians First I say for Magistrates God is said to be one to all that is without all respect of persons and therefore forasmuch as Princes Magistrates and Iudges are stiled Gods in Scripture Psal 82.6 as being the Lievetenants of God upon earth and as it were the finger of that hand that ruleth the whole world they should imitate him be one to all as he is one be no respecters of persons as there is no respect of persons with him as they stand in Gods place so should they walke in Gods path Ephes 5.1 being followers of him as deare children To this purpose there are manie precepts in the Law Deut. 1.17 Yee shall heare the small as well as the great Deut. 16.9 Wrest not the Law nor respect anie mans person neyther take reward Levit. 19.15 Thou shalt not favour the person of the poore nor honour the person of the mightie but thou shalt judge thy neighbour uprightly For it is not good to have respect of anie person in judgement Prov. 24.23 The Thebanes hereupon portured their Iudges blinde with eates and without hands blinde that he might not distinguish persons friend from foe with eares that he might heare both parties indifferently without hands that he might not receive gifts to corrupt iustice For the gift blindeth the wise and perverteth the words of the righteous Exod. 23.8 To conclude this point I could wish that all