other such an Interpreter was Moses who went betwixt God and the people at the giving of the Law making his mind and will known unto them And in that respect he may not unfitly be called a Mediatour That Text in Deutronomie Deut. 5.5 imports no lesse where Moses speaking to the people I stood saith he between the Lord and you at that time to shew you the Word of the Lord. Which the vulgar Latine renders Ego sequester medius I was a Mediatour a Middler betwixt God and you And so Beza Beza Gr. Annot Theodoretus Germadius citat per Claudium Espencaeum de Mediatore cap. 4. and some others and that as I conceive most properly understand that place of the Apostle fore cited Gal. 3.19 where he saith of the Law that it was ordained by Angels in the hand of a Mediator 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 meaning therby Moses who was an Internuncius an Inter-messenger betwixt God and his people in the promulgating of the Law in making the mind of God known unto his people Thus was Moses a Typical Mediator And thus is the Lord Jesus Christ truly said to be the Mediator In as much as he is his Fathers Interpreter Imparting the mind of God to man by whom the mind and wil of God is imparted to the sons of Men. No man hath seen God at any time saith Saint John the only begotten Son which is in the bosome of the Father near and dear to him and intimately acquainted with all his secrets he hath declared him John 1.18 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He it is that giveth the true clear and full knowledg for that is properly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Beza Aretius Piscator note upon the place of God and of his will unto the sons of Men which otherwise were unsearchable No man knoweth the Father save the Son and he to whomsoever the Son will reveal him saith our Saviour Matthew 11.27 By him it is that the hidden things of God the mysterie of his will is revealed unto the Sons of Men. In this respect among others it is that he is called the word John 1.1 In the beginning was the Word c. ver 14. The word was made flesh 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In as much as by him God revealeth his will unto men A word is an Interpreter of the mind and so is Jesus Christ of the minde of his Father And hence also it is that he is called A Prophet Acts. 3.22 and The Prophet John 7.40 and That Prophet John 6.14 In as much as this was one part of his office to impart the wil of God to the sons of men Which he hath done And that as in other passages so specially in declaring and making knowne the gracious purpose of God towards his Elect for the Reconciling Specially concerning the way means of Reconciliation and bringing them to life and salvation In this respect it is that he is called the Angell or Messenger of the Covenant Malachy 3.1 It is spoken of Christ who was the publisher of the Gospel Covenant the Covenant of Grace And in this respect also among others it is that he is called the Mediatour of the Covenant in those places forenamed the new Covenant Even as Moses was the Mediator of the Old Covenant for to him the Apostle there alludes the Publisher of it So was Christ of the new Covenant Gods Messenger and Ambassador sent and imployed by him to declare the Gracious purpose of God towards his Elect held forth in that Covenant Here is now the 2d staff of this Ladder the second step in this great work of Christs Mediatorship He is a Mediator betwixt God and Men viz. as an Interpreter an Intermessenger betwixt them Imparting the mind of God to Man And in this way doth he promote this great design Thereby promoting that great designe of Reconciliation the Reconciling of men to God viz. by enlightning of them This is his work He is that true light which enlightneth every man that cometh into the world John 1.9 Enlightneth them with a Common Naturall light of Reason and understanding So he enlightneth all Men. Enlightneth them with a speciall supernaturall light of saving knowledge Thus he inlightneth all that are so enlightned And by this means he beginneth to dissolve the work of the Divell It was the way whereby Satan first estranged man from God by blinding his eyes And by the same means it is that he holdeth him under that estrangement by continuing him under that blindnesse This is Satans grand designe as the Apostle sets it forth 2 Cor. 4.4 In whom the God of this world hath blinded the mindes of them which beleeve not least the light of the glorious Gospel of Christ who is the Image of God should shine unto them And by this means he maintaineth confirmeth increaseth that alienation and estrangement betwixt God and Man which was at the first by himselfe introduced This is the great barr which hinders all communion betwixt God and the soul Ignorance The Apostle speaking of the Gentiles Ephes 4.18 he saith They were alienated estranged from the life of God But how came they so to be The Reason followeth Through the Ignorance that was in them because of the blindnesse of their mindes Thus are men estranged from God Now for the effecting of a Reconciliation Christ's first work is to dispell this darknesse to open these blind eyes and to make known unto men the things which belong unto their peace which he doth by the revelation of his word and Spirit making known the good will of God unto them causing that Grace of God that bringeth salvation to appear unto them To shine not onely upon their Heads but into their Hearts as the Apostles say of themselves 2 Cor. 4.6 God who commanded the light to shine out of darkenesse hath shined in our hearts working in them an effectuall knowledge of God and his will whereby they are brought in to comply with God and to close with him upon his own termes the terms of Faith and Obedience Thus in this way is Christ a Mediator of Reconciliation Even as at the first being a Mediator in the work of Creation for so he was By him God made the worlds Heb. 1.2 he laid the foundation of that work in light that being the first Creature that was produced Gen. 1.3 Even so in this new Creation in effecting this great worke of Reconciliation he layeth the foundation of it in light even the light of supernaturall knowledge the knowledge of God and his will By that means making way for peace But to passe on Having done with the two first and lowest steps of this ladder come we now to the two next both which belong to the Priestly office of Christ as the two former did to his Propheticall This our Mediator as he was an Arbitrator betwixt God and Man and an Interpreter or Messenger making knowne the mind of God unto
permanent impression upon the soul stamping the Image of God upon it making it partaker of the Divine nature as S. Peter calls the work of Grace which consisteth in those divine Qualities of Holiness and Righteousness 2. Pet 1.4 which is as a mark a Character wherby men may know whose children they are Even as the Spartans or Lacedemonians of old are said to know what stock linage they were of by a mark that was made upon their bodies by the head of a Lance G ot in Rom. 8.16 or Speer as Grotius illustrates it Not only so but besides this there is a more immediate witnesse of the Spirit sealing up that and other benefits unto the soul Thus it testifieth to the spirit and with the spirit of the Beleever The spirit of Christ and his own spirit they do 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 witnesse together each bearing witnesse with the other His Spirit beareth witnesse with the Spirit of Christ viz. by observing the work of that spirit the work of grace and Sanctification wrought in upon the soul And the spirit of Christ beareth witnesse with his spirit by assuring him as of the truth of that work of Grace so of his Interest in that and all other benefits belonging to the Covenant of Grace Thus doth the Spirit notifie unto the soul of a Beleever it own interest in Christ and his Benefits So saith the Apostle 1 Cor. 2.12 We have received the spirit of God that we may know the things which are freely given us of God Those spirituall benefits and blessings which beleevers have by Christ whether in present possession or future expectation the Spirit causeth them to know them To know them not onely in a generall way in the Theory to know what they are but to know their owne right unto them and interest in them assuring them both of the one and of the other And in this respect again as judicious Diodate looketh upon it Christ may be conceived to be called the Surety of the Covenant Diodate annot in Heb. 7.22 in as much as he assureth the Grace of the Covenant the grace of God by his spirit unto the soul And thus you see this other Branch of this point opened and explained unto you How Christ is said to be a Surety on Gods part to Man Assuring him of the performance of the conditions of the covenant on God's part which he doth as you have heard by his Word by his Works by his Blood by his Spirit And thus am I at the length got off from this third Staffe also where we have seen how Christ is a Mediatour betwixt God and man Qua Sponsor as a Surety undertaking for man to God and for God to man Which being the middle and as I conceive the principall staffe of this mysteriall Ladder I have stood upon it the longer Which I have done as not without content to my selfe in the contemplation of these divine and sacred Truths so I trust not without some benefit to you to all you who desire to be clearly and fully informed concerning this great mystery of Christ I shall now in the Name and Fear of God passe on to those two other steps which I shall passe over with what convenient speed I may reserving the Application of all into the close The fourth Staffe of this mysticall Ladder Jesus Christ is a Mediatour betwixt God and men in the fourth place Quà Intercessor as an Intercessour Such a Mediatour was Job for his friends Job 42.8 My servant Job shall pray for you Christ an Intercessour for him will I accept And such a Mediatour is the Lord Jesus for his elect people So he was upon Earth and so he is in Heaven Upon Earth He was so upon Earth Then was he an Intercessour then did he performe a peice of this part of his Mediatorship interceding with God his Father in the behalfe of his elect People This he did in those many sweet and fervent prayers which he poured forth for them from time to time specially in that sacred and solemn one which we have recorded John 17. A prayer so divine so heavenly that whosoever hath ought of the Spirit of Christ cannot but be exceedingly affected and even ravished with it There have we a true Cygnea Cantio a Swan-like Song wherein our blessed Saviour being then to leave the world he commendeth his Elect in the present and succeeding ages to the care and custody of God his Father that he would conferre and bestow upon them all those benefits which himselfe had purchased for them As namely that he would sanctifie them ver 17. Sanctifie them through thy Truth That he would keep them in unity ver 11. Holy Father keep them through thine own Name those whom thou hast given me that they may be one as we are i. e. joyned in the unity of faith and love one in him and one among themselves That he would deliver them from evill ver 15. I pray not that thou shouldest take them out of the world but that thou shouldest keep them from evill 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from that evill one viz. Satan their grand Enemy That he would expresse his peculiar love to them ver 23. That the world may know that thou hast loved them as thou hast loved me So again ver 26. That the love wherewith thou hast loved me may be in them That he would fill their hearts with inward joy and comfort ver 13. That they may have my joy fulfilled in themselves And finally that in due season he would bring them to the participation of the same eternall glory with himselfe ver 24. Father I will that they also whom thou hast given me be with me where I am that they may behold my glory And so beholding it might be transformed into it Thus did he then intercede for his Elect Praying for them This he did in his Life and this he did in his Death Even upon the Crosse whilest he was a Sufferer he was also an Intercessour So saith the Prophet Isai chap. 53. ver 12. He bare the sins of many and made Intercession for the transgressours So he did in that prayer of his which he poured out in the Paroxisme of his Passion the midst of his Agony in the behalfe of those that crucified him Father forgive them for they know not what they do Luke 23.34 Thus was he an Intercessour upon Earth And he is the same in Heaven He is so in Heaven There he performeth the same office stil interceding though not after the same manner that he did here upon Earth Grot. Com. in Heb. 7.25 Non submissâ ut olim sed potenti Interpellatione as Grotius citeth it out of Gregory not any longer in a submisse humble way with knees bowed down with hands and eyes lifted up as here he did in his state of humiliation but in a way sutable to his glorified condition In
it Christ did not intrude himselfe into this office He glorified not himselfe to be made an High Priest a Mediatour Heb. 5.5 He did not run before he was sent So much we may learn from those Titles given to him that of an Angel or Messenger Mal. 3.1 The Messenger of the Covenant That other of an Apostle Heb. 3.1 The Apostle and High Priest of our Profession Each importing a Mission a Sending Christ did not undertake this office without the warrant of a lawfull Calling Let it be taken notice of by all those who shall undertake any publick Office or Service in the Church of God Note Let them also see that they do not herein glorifie themselves that they have a calling a lawfull and warrantable calling to it not running before they are sent This would not Jesus Christ do He would not undertake the Work of Reconciliation but upon a lawfull Call Let not any without the like warrant undertake the Ministery of Reconciliation Such is the publick preaching of the Gospel the dispensing of the Word of Reconciliation 2 Cor. 5.18 19. Concerning which the Apostle propounds this Question Rom. 10.15 How shall they preach except they be sent A Question which my selfe not being able I shall leave to them to answer who stand guilty of that presumption I pass on Jesus Christ was called to this Office But By whom was he called How was he called When was he called to it A threefold Enquiry the Resolving whereof will contribute not a little to the clearing and illustrating of this Branch of the point in hand touching the Calling of Question 1 Christ to this Office of Mediatorship By whom was he called Quest 1. By whom was he called Ans I answer By God himselfe Answer By God himselfe No man taketh this Honour unto himselfe saith the Apostle speaking of the Priestly Office but he that is called of God as Aaron was Heb. 5.4 This he speaketh de jure shewing not what men sometimes do but what they ought to do viz. Not take upon them a Ministeriall Office to deal betwixt God and his People unlesse they be called of God either Immediately or Mediately This did not Jesus Christ do His Office of Mediatorship he received it immediately from God himselfe He was called of God as High Priest after the Order of Melchizedech Heb. 5.10 And from what other hand should he receive it None could appoint a Mediator but God Who should appoint a Mediatour to deal betwixt God and man but God himself As for man as he was the person offending so he was far from seeking of Reconciliation having sinned against his God he flieth from his presence to hide himselfe Nay such was the corruption of depraved nature Gen. 35.3 8. that it was ready bent to stand it out against God to hold out the quarrel to maintain this enmity so far was man from seeking Reconciliation But had he sought it what Mediator should he have sought for This was that which Job in his passion complaineth of Job 9.33 Neither is there any Days-man or Umpire betwixt us that might lay his hand upon us both None to judge betwixt him his God Amongst the creatures there was none in Earth or Heaven that durst have undertaken this cause to interpose and come betwixt the Creature and the Creatour If one man sin against another the Judge shall judge it but if a man sin against the Lord who shall intreat for him 1 Sam. 2.25 This was God's own work first to find out a way means of Reconciliation then to find out a fitting person to undertake that Work then to put him upon that undertaking This was the Lord's own doing And well may it be marvellous in our eyes Never such a Demonstration of Love A Demonstration of Divine Love as this That when man had offended his God broke Covenant with him and turned enemie to him standing out in actual rebellion against him that God should then seek peace with him offer conditions of peace unto him And for that purpose should appoint a Mediatour and call his own Son to that Office to undertake the work of Reconciliation what a gracious condescention was this Herein let us both admire and adore this matchlesse and unparalell'd love that God was thus in Christ reconciling the world to himselfe A clear Intimation so let us conceive of it of a gracious purpose An Intimation of a gracious purpose in God towards all those whose hearts he inclineth to accept of this Reconciliation Surely had not he had a good will towards them he would never have called forth his Son to this Service And withall giving a full assurance to them of a gracious acceptance Assurance of a gracious acceptance of whatever this Mediatour hath done and performed on their behalfs in as much as he was thereunto called by God himselfe But I do but glance at these not unusefull Meditations by the way Thus you see By whom Christ was called to this Office viz. By God By God his Father Christ was called by God his Father So the Spirit of God in Scripture more peculiarly attributes this work unto him to the first Person in the blessed Trinity Him hath God the Father sealed John 6.27 It pleased the Father c. By him to reconcile all things to himselfe Col. 1.19 where though the word Father be not expressed in the Originall yet it may not unfitly be supplied So in those places where it is said God gave his Son John 3.16 God sent forth his Son Gal. 4.4 The word God is to be understood Relatively and Personally as pointing at God the Father not that the two other Persons are thereby excluded from any concurrence in this work not so as it is in all other Actions and Operations ad extrà as they are called works done out of themselves they are Indivisa Common to all the three Persons so is it here The calling of Christ to this office of Mediatorship it was the concurrent Act of all the three Persons Father Son and Holy Ghost Onely it is Attributed to the Father for Orders sake in as much as he being the first is the beginning as of every operation so of this But to go on Christ was called to this office by God his Father Quest 2. But How was he called to it There Question 2 is the second Question How Christ was called to be a Mediator Answer To which I Answer 1. He was Designed to it 2ly He was Furnished for it 3ly He was invested in it In these three consists the manner of this his Ans 1 calling Hee was designed to it 1. He was designed elected ordained by God his Father unto this office Thence called his Elect one Isaiah 42.1 Behold my servant whom I uphold mine Elect in whom my soul delighteth It is spoken of Christ as Mediator who was Elected and designed by God his Father unto that
where he telleth beleevers that they were chosen in Christ before the foundation of the world Chosen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Christ or for Musculus Loc. Com. de Electione Cap. 6. by and through Christ In him as Members in their Head For by and through him as Mediator He being the Head of the Election the first born amongst many Brethren as the Apostle upon another account calls him Rom. 8.29 the first that opened the womb others were Elected in by and through him Thus was he a Mediator before his Incarnation yea before the worlds Creation Then was he a Mediator in the business of Election yea and then was he predestinated to be a Mediator of Reconciliation I was set up from Everlasting saith Wisdome Prov. 8.23 It is spoken of Christ the Wisedome of the Father who was designed and appointed to be a Mediator from Eternity Thus was he called to be a Mediator before time 2. In time 2. In time Then was he invested in this office put upon the undertaking and executing of it Which he did first virtually then actually 1. Virtually 1. Virtually and Inchoately So was he a Mediator even from the fall of Adam When God and Man were fallen at variance by reason of sin so as the First Covenant the Covenant of works was disolved and broken and an enmity through Satans artifice introduced Now did the Lord Christ for the disolving of that work of the Divell and the repayring in measure that breach which sin had made enter upon the exercise of this office of Mediatorship to which he was before designed Now did he undertake that great negotiation of Reconciling God to man and Man to God Now did that promise made unto our first parents being yet in Paradise take place Gen. 3.15 Now did the seed of the woman begin to break the serpents head So as from thenceforth he was a Mediator virtually How ever he was not of many ages after incarnate yet was he an Effectuall Mediator The vertue and efficacie of his Mediation extending it self even unto the first Ages of the world In which respect as also in the former Christ is said to be the Lamb slain from the beginning of the world as that passage is commonly read Revelation 13.8 So he was as in respect of Gods destination being designed before time to be offered up in time so in respect of the Efficacy of that his Sacrifice which extended to the first age of the world as far as Adams fall Even as it was with the Incense offering in the Tabernacle or Temple however it was burnt only in one place viz. upon the golden Altar before the Arke of the Testimony Exod. 11.5 yet the perfume of it extended to every corner of the house Thus the Sacrifice of Christ however it was offered up onely at one time in one age in the End of the world as the Apostle hath it Heb. 9.26 and only in one place upon the Altar of the Crosse yet the vertue and efficacy thereof extended to all places and all ages as well to those who lived before his Incarnation as those who lived after Thus did Christ enter upon the exercise of this office immediately upon the fall of man so soone as there was need of a Mediatour From thence doth this his Mediatourship Commence From that time he was a Mediator vertually 2. Actually 2. Actually Thus was he a Mediator after his Incarnation When he had taken the nature of man upon him and was made man Then was he an Actuall and Compleat Mediator Marke the Text There is one Mediator betwixt God and men the Man Christ Jesus The eternall Son of God being made Man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God-Man now was he an Actuall and compleat Mediator Being thus manifested in the flesh now he was manifested to be what before he was Now did he act that part visibly upon earth which before he had acted secretly and invisibly in heaven Now was he every way furnished for the office of a Mediator Now was a Body prepared for him so the Apostle Heb. 10.6 following the Translation of the Septuagint citeth that of the Psalmist Psal 40.6 applying it unto Christ A Body hast thou prepared or fitted for me Thereby meaning the humane nature of Christ which was prepared fitted for the work of the Mediatorship Fitted through Sanctification of the Spirit Thus are all believers fitted for their worke of obedience as Saint Peter telleth them 1 Pet. 1.2 Elect according to the foreknowledge of God through sanctification of the Spirit unto obedience And thus was the Lord Christ fitted for his great work of obedience which as Mediator he was to perform here upon Earth viz. through Sanctification of the Spirit the large effusion of the Spirit upon his humane nature And being thus fitted for it now he entred upon it upon the worke of his Active and Passive obedience discharging his Propheticall and Priestly office here upon earth which having done then he entred upon his Kingly administration in heaven But this I shall have occasion to cleare up unto you more fully in resolving of the next Question which now falleth in fitly And that is Question How and in what waies the Question 4 Lord Christ manageth and carrieth on this work of mediation for the effecting of this Reconciliation The Work of Mediation how managed and carried on Answer By divers steps typified by Jacob's Ladder Where Ans A Question of great use high concernment unto all those who desire to be acquainted with the mystery of Christ For the Resolution of it we must know that this work of Mediation it was begun and carried on by divers steps and and degrees not unlike that ladder which the Patriarch Jacob saw in his nightly vision Gen. 28.12 which I look upon as a Type carrying with it a lively representation of this our Mediatour and his blessed Mediation So our Saviour himselfe applieth it John 1.51 That ladder reached from Earth to Heaven uniting the one to the other So doth the Lord Jesus by his Mediation he uniteth Heaven and Earth God and man by the means whereof they come to have a sweet and blessed union and communion each with other So as all graces descend from God unto men upon earth and men come to ascend unto God in Heaven Now in this Ladder there are two things to be taken notice of viz. First The two Extremes or Ends of it the Bottome and the Top. Secondly The intermediate steps or staves betwixt them And the like may we observe in this our Mediatour and his Mediation 1. The two Extremes representing the two Natures in Christ 1. Here may we first take notice of the two Extremes viz. the two Natures of Christ his Humanity his Divinity fitly represented as some conceive it by the two ends of that Ladder the foot whereof was upon Earth and the top in Heaven the one aptly representing the Humanity of Christ
of ver 17. miraculous works wrought by the power of God for the confirming of their Doctrine And of such use were those unparalell'd works wrought by Christ himself They were a strong confirmation to his word carrying with them a strong conviction leaving unbelievers without excuse and aggravating their Infidelity So our Saviour presseth it upon the Jews in that place fore-named Joh. 15.24 If I had not done among them the works which no man did they had not had sin They might then have had some plea some excuse for their Infidelity their rejecting him and his doctrine How ever their sin had not been so hainous as now it was This Testimony added to the former rendred their infidelity both inexcusable and damnable Thirdly By his Blood 3. By his Blood Thus he also confirmed his Doctrine taking his death upon it sealing the Covenant with his Blood Thus were Covenants anciently ratified and confirmed by Sacrifices Psal 50.5 with Blood Thus was that Old Covenant made betwixt God and his people as I shewed you even now with the sprinkling of Blood Exod. 24.8 And Moses took the Blood The Old Covenant made with Blood and sprinkled it on the people and said Behold the Blood of the Covenāt which the Lord hath made with you In imitation wherof the Heathens afterwards made their Covenants after the same manner Thence came the word Sanctio a Sanction as some conceive it à Sanguine from Blood which was used in the making of it A mystical ceremony betokening the constancy and stability required in keeping of the Covenant specially Covenants made with God which ought to be even to the shedding of blood loss of life As our new Annotation explains it in the place last named Or as others importing a Commination Grot. Com. in Mat. 26.18 or execration against him that should violate such a Covenant viz. that his blood should be shed after the same manner Even as the story tels us of Saul 1 Sam. 11. Engaging the people to a just revenge of that reproachful affront offered by Nahash the Ammonite to the men of Jabesh-Gilead when he required them to put out their right eyes before he would make a covenant with them He took a yoake of oxen saith ver 7. and hewed them in pieces and sent them through all the Coasts of Israel by the hand of the Messengers saying Whoseever cometh not forth after Saul after Samuel so shall it be done unto his oxen viz. they should be hewed in pieces after the like manner The like signification probably there was in this Ceremony of blood used in covenants to intimate what they deserved who should violate them viz. to have their blood shed Thus was that old Covenant made And thus was this new Covenant So is the new Covenant made It was ratified after the like manner with blood Only with this difference That was confirmed with the blood of Beasts this with the Blood of the Mediator as the Apostle observeth it Heb. 9.12 c. To this end among other it was that Jesus Christ shed his Blood upon the Cross for the ratifying that Covenant wherof he was the Mediator So much we may learn from himselfe Mat. 26.28 where in the Celebration of his last Supper taking the Cup into his hands which was a Sacrament of his blood afterward to be shed upon the Crosse This saith he is my blood in the new Testament or Covenant And thus elsewhere we finde the Blood of Christ called the Blood of the Covenant So you have it Zach. 9.11 where the Prophet speaking of those deliverances Temporall and Spirituall which poor captives should receive by the Messiah As for thee saith he by the blood of thy Covenant I have sent thy prisoners out of the pit where is no water That Blood of the Covenant was the Blood of the Messiah whose Covenant is by Blood as the margin there readeth that place And so again Heb. 10.29 and 13.20 the Apostle speaking of the Blood of Christ he calleth it the Blood of the Covenant the Everlasting Covenant id est the Blood of Christ wherby the new Covenant was ratified and confirmed So it was and that both on our part and Gods part On our part in the wayes aforesaid minding us how stable we ought to be in the Covenant of our God how we ought to resist even unto Blood if God call us to it striving against sin Heb. 12.4 And what we shall deserve in case we shall violate that Covenant On Gods part assuring us of the performance of the Covenant Which last I conceive without any prejudice to what hath been already said may be looked upon as most properly and peculiarly intended by the Apostle in that place forealledged Heb. 7.22 where he calleth Christ the Surety of this better Covenant Pareus Com. ad loc viz. Quia novum foedus sanguine morte suâ obsignavit as Pareus explains it Because he hath sealed the New-Covenant with his Blood taking his death upon it Therby assuring unto beleevers the performance of all those promises which he had made to them in the name of God his Father Here is a third Insurance 4. The fourth and last is the Spirit 4. By his Spirit This is yet a further witness So Saint John maketh it in that known but obscure place 1 John 5.8 There are three that bear witnesse in Earth the Spirit and Water and Blood What he means there by water and Blood I have shewen you before from the sixth verse which I fell with by the way By the one is understood the benefit of Justification purchased by the blood of Christ By the other of sanctification an effect of his Spirit which is compared to water for the cleansing purifying qualitie of it Now to these the Apostle joyns also the Spirit as giving yet a further Testimony It is the Spirit that beareth witnesse saith the sixth verse there Not but that the Blood and the water bear witnesse also The Blood of Christ shed upon the Crosse and sprinkled upon the Conscience of the Beleever that sealeth up the Covenant to him And so doth the work of Grace the work of Sanctification wrought in the heart by the Spirit But besides this there is yet another witness which is the witnesse of the spirit viz. an Immediate work of the same spirit of Christ sealing up the covenant of grace unto the soul and conscience of a beleever assuring and perswading him of Gods performance of the conditions of his part The witness of the Spirit what This is the witnesse which the Apostle spea of in that known place Rom. 8.16 The spirit it selfe beareth witnesse with our spirits that we are the children of God The spirit beareth witnesse concerning our Adoption with our Spirit or to our Spirit the Original wil bear either 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And this it doth not only mediately by the work of it by making a real and
will Thus are all men by nature enemies to God No wonder then that they cannot please him as it followeth in the next verse ver 8. that he should be an enemy to them Be we convinced of this Enmity whereof this word Mediatour putteth us in mind 2. In the second place Is Jesus Christ Mediatour betwixt God and men 2. Admire and adore God's unparalell'd love declared in this Mediatour Here stand we still observing admiring adoring the matchlesse and unparalell'd love mercy and goodnesse of God towards poor lost mankind in finding out a way and means of Reconciliation for them appointing an Arbitratour a Peace-maker ordaining and sending a Mediatour such a Mediatour Herein there are divers particulars which do exceedingly commend this love of God to us as 1. That he being the Person offended 1. In seeking Reconciliation with man should seek Reconciliation This we take to be great condescention in men especially in Superiours to do this to Inferiours What is it in the great God That he should appoint an Agent to negotiate with and for man a Mediatour to compremize and take up the difference betwixt him and them and to reconcile man to himselfe Behold here an act of Grace free grace rich grace meer grace What was there in man that God should thus regard his Enmity or seek his Amity Had God any need of man nothing lesse He was absolutely and infinitely happy and blessed from all eternity He needed neither man nor Angel He was as happy before their Creation as after It was all one to him whether men or no men and those whether enemies or friends Their amity could add nothing to nor their enmity detract any thing from his felicity He should have been no gainer by the one and he could have been no loser by the other Hee knew which way to glorifie himselfe as well upon man an enemy as upon man reconciled What was it then that moved him to seek this Reconciliation and to send a Mediatour about this work Surely nothing but his grace that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that grace bringing salvation that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that kindnesse and love of God towards mankind of which the Apostle speaketh Tit. 3.11 and 3.4 Behold an act of meer and rich grace Which is further commended to us 2. Appointing a Mediatour for man not for Angels Secondly In that this Mediatour is appointed betwixt God and men not betwixt God and Angels As for the Angels some of them as I shewed you stood in as much need of a Mediatour as mankind They being fallen from God were plunged into a depth of misery and so were as proper objects of Pity and Mercy as apt to move compassion as mankind yet God overlooketh them passeth them by leaving them in that forelorne estate to bee confirmed and hardned in that their Enmity against him that so he might have an occasion for the declaring and exercising the riches of his Justice upon them In the mean time he appointeth a Mediatour in the behalfe of Mankinde one that might take hold of them to reconcile them to save them 3. And 3ly take notice of the person 3 Designing his Son to this office who it was whom he designed and appointed unto this office whom he putteth upon this work even the Man Christ Jesus no other but his owne and onely Son God was in Christ Reconciling the world to himselfe Now lay these together and see whether this Grace of God manifested towards us in and through this our Mediatour do not deserve to be looked upon with a gratefull Admiration I have done with the first Head Passe we to the second Is Jesus Christ Mediatour betwixt God and Men in the way aforesaid Vse 2 Consolation here is an over-flowing spring of abundant Consolation Not unlike that Spring which issued out of the Rock in the wildernesse Exodus 17.6 which followed the Israelites went along with them in their passage to the Earthly Canaan That Rock saith the Apostle was Christ viz. Sacramentally 1 Cor. 10.4 Even this Mediator betwixt God and Men In whom it pleased the Father that all fulnesse both Repletive and Diffusive should dwell And behold out of this Spirituall Rock a Spring of heavenly Consolation breaking forth which followeth and goeth along with the Elect people of God in their journey through this wildernesse to their heavenly Canaan This Spring as it is supposed that also did divides it selfe into divers severall streames and Rivulets 1 To such as desire Reconciliation Here is comfort for all poor penitent siinners such as being convinced of that Enm ty which is betwixt God and them by reason of sin do unfeignedly desire Reconciliation Let them looke up and behold this great 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this Blessed Peace-maker this Mediator the Lord Jesus whose office it is to make peace betwixt God and Men to reconcile the one to the other This office being imposed upon him by God his Father he undertook And undertaking he hath discharged it Performing what ever was required from him by his Father in order to this Reconciliation making a full satisfaction unto his Justice by giving himselfe a Ransome for all men all that shall beleeve on him shedding his blood in the sense of his Fathers wrath that so he might appease it And hereby hath he slain this Enmity as the Apostle hath it Ephes 2.16 Not onely Enmity betwixt Men and Men Jews and Gentiles which he did by breaking down that Intergerinum parietem that middle wall of partition spoken of ver 14. abolishing the Legall worship and Ceremonies which being peculiar to the Jewes divided them from the Gentiles but also betwixt God and Men. This he slew by taking away the ground and cause of it viz. Sin This it was as I have showen you which first brought this Enmity into the world And this it is that continueth it in the world Now this Jesus Christ hath taken away by his death Behold the Lambe of God that taketh away the sin of the world Joh. 1.29 viz. the Elect world Even of all that are given to him and shall beleeve on him Their sin he hath taken away by way of Expiation having made satisfaction unto the Justice of God for it so as it shall not be charged upon them unto condemnation it shall not separate betwixt God and them This he hath merited by his death and this he hath declared and published So the Apostle there goeth on Ephes 2.17 Having slain the Enmity by his Crosse he came and preached peace This he did in his own person in the dayes of his flesh being then himself a Messenger of peace And this being himself gone off from the stage of the world he caused to be done by others sending his Apostles his Ministers upon the same errand to preach peace even that peace which is revealed in the Gospel peace betwixt God and Men whose feet in that regard are said
a compleat Mediator shewed in five particulars 249 Mediators of Redemption Intercession a Romish distinction 263 To a Mediator of Intercession two things requisite neither of which agreeth to Saints or Angels 266 To us but one Mediator 270 Christ Mediator as God-Man 212 Christ the only Mediator 254 Moses and others how called Mediators 258 Whether Saints or Angels be Mediators ibid. Mediation of Christ a spring of consolation 228 Mediation of Christ to be made use of 253 The Mercy of God how consistent with Christs Satisfaction 129 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word opened 6 7 Christ a Middle person betwixt God and Man 8 Millenaries refuted 90 161 N WHy Christ must partake of both Natures 19 According to what Nature Christ is Mediator 203 The concurrence of the two Natures in the work of Christ's Mediatorship explained 220 O WHether a party offended may be a Mediator 211 Christ offered up himself how 87 Christ a Mediator by Office 20 The Office of Mediator how conferred upon him 33 P WHether God could not have pardoned sin freely without any Satisfaction 131 Christians ought to be Peace-makers onely in God's way 31 32 Perseverance of Saints undertaken for by Christ 143 The death of Christ a true Price or Counterprice 80 Promises of Remission and Salvati-upon the Conditions of Repentance and new Obedience how to be understood 109 Promises assured by Christ viz by his Word Works Blood Spirit 145 c. Properties of God agreeing to Christ 13 c. Christ the Propitiation for our sins the word and thing explained 85 c. Christ a protector to his people 186 Christ a provider for his people 187 Christ purgeth our sins how 97 Christ purgeth not onely from power but guilt 98 How Christ is said to put away sin 91 R CHrist a Ransome for us word and thing explained 76 God forgiveth sin without any recompence 128 Reconciliation the great businesse of Christ 21 Reconciliation what it imports ibid. To be reconciled to one the phrase expounded 24 82 Reconciliation by Christ mutuall 23 Reconciliation on Gods part 25 83 Reconciliation on Mans part 27 Reconciliation a blessed work 28 Christ being a Mediator of reconciliation a pattern for our imitation 30 Reconciliation betwixt God and man how effected 46 The way and means of Reconciliation imparted in the Gospel 53 Christ the meritorious cause of reconciliation 81 The same way of reconciliation under the old Testament and under the new 111 Comfort to such as desire reconciliation with God 228 A threefold relation betwixt Christ and the Beleever viz. Naturall Mysticall Voluntary 115 Whether a man may remit what hee pleaseth of his own tight 133 God cannot part with his right though man may 134 Christ the rewarder of his people 195 S THe Sacrifice of Christ was offered upon Earth not in Heaven 92 By this Sacrifice Christ putteth away sin 93 Satisfaction of Christ the word not mentioned in Scripture 61 Satisfaction of Christ evinced by Scripture Testimonies in the Old Testament and New 63 72 The Death of Christ how satisfactory 81 Whether God could not have found out some other way of Satisfaction then by the death of his Son 134 Why God put the salvation of man upon this way of satisfaction 135 In the Satisfaction of Christ there is a joynt manifestation of God's Justice and Mercy 137 The Scape-goat a type of Christ 96 Sealing what signified by it and how Christ is said to be sealed 41 Christians may be confident but not secure 235 Socinian doctrine about the suffering of Christ explained and confuted 79 Socinian Objections against Christs Satisfaction answered 105 Christ a Solicitor for his people 172 Christ the Son of God how 12 Speculum Divinum a School fancie 268 Christ no stranger to those for whom he suffered and satisfied 115 116 Christ suffered for us not only for our Good but in our stead 72 In the sufferings of Christ no Cruelty 130 Christ a Surety betwixt God and Man 56 79 A Surety what 58 Christ a mutual Surety ibid. Christ a Surety on mans part by way of Satisfaction 59 Christ a Surety on mans part by way of Caution 139 Christ a Surety on Gods part to man 144 T CHrist taketh our sins upon him and taketh them away 95 Comfort against Tentations 236 Truth of God in his Threatnings Promises how consistent with Christs Satisfaction 106 109 W. COmfort against wants temporall and spirituall 237 Witnesse of the Spirit what 152 Divine works viz. Creation and Providence attributed to Christ 15 16 Divine Worship given to Christ 17 Z. ZAleucus a just Judge and a mercifull Father in the same act 137 ERRATA Page 7. line 3. r. Castellio p. 11. l. 4. r. Tzidkenou p. 18. l. 13. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 23. l. 4. r. grand work p. 52. marg r. Gennadius p. 55. r. as the Apostle saith of himself p 76. l. 6. r. and. p. 77. l. 7. dele of p. 92. marg r. Ostensionis p. 105. l. 22. r. oppugning p. 110 l. 30. r. Repentance without Faith p. 111. l. 23. r. new p. 115. l. 30. r. Joshua p. 123. l. 26. r. whence p. 154. l. 9. r. mysticall p. 192. l. 4. r. garment p. 201. l. 13. r. These p. 105. l. 20. r. here calleth p. 213. l. 23. r. retract p. 215. l. 22. r. secretioribus p. 240. l. 2. r. partaker p. 241. l. 1. r. unbelievers p. 256. l. 28. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 262. l. 32. r. other p. 269. l. 21. r. renounce ΜΕΣΙΤΗS OR The One and Onely Mediator betwixt God and Men the Man CHRIST JESUS 1 Tim. 2.5 For there is one God and one Mediator betwixt God and men the Man CHRIST JESUS AMongst Ministeriall offices and services there are two which are looked upon as chief and principall viz. Coherence to speak from God and to God To speake from God to his people to speake to God for his people The one of these is done in Preaching the other in Prayer Touching both these our Apostle Saint Paul indoctrinates his scholer Timothy in this Epistle The former he doth in the close of the chapter foregoing ver 18. where he giveth it in charge to him that he should War a good warfare And that not only as a private souldier a private christian fighting the good fight of faith as elsewhere he exhorts him 1 Tim. 6.12 but as a publick officer a Minister of the Gospel maintaining the truth of God against all false Teachers and Corrupters of it Holding faith and a good conscience So it followeth Faith the Doctrine of faith that sacred Depositum the doctrine of the Gospel which was committed to his trust This Timothy must hold 1 Tim. 6.20 holding it fast and holding it forth therein discharging his conscience in the sight of God and Man The later of these he doth in the former part of this chapter which beginneth as you may see with a serious exhortation and
incitement to all kindes of publick prayer I exhort therefore that first of all Supplications Prayers Intercessions and giving of thanks be made But for whom should they be made why generally for All men i. e. All sorts and conditions of men For so must we understand that universall Particle Particula universalis semper ad hominum genera referri debet non ad personas Calv. ad Textum both there and where else we meet with it in this chapter as Calvin noteth it upon this text as relating not unto all particular individuall persons for there are some for whom Christ would not pray I pray not for the world Joh. 17.9 viz. the Reprobate world that mundus damnandorum as Augustine calleth it such as in Gods eternall purpose and decree were passed by and ordained to just condemnation for sin And there are some for whom Christians may not pray viz. Malicious apostates such as have sinned that sin unto death the sin against the Holy Ghost 1 John 5.16 I do not say saith Saint John that a man should pray for it pray for pardon for any that have committed that sin which in it self is irremissable unpardonable but to the severall species the severall kinds and conditions of men not only Jews but Gentiles not only Christians but Infidels not onely friends but enemies Thus in generall Pray for all men More particularly for Publick persons Magistrates Rulers So it followeth For Kings and all that are in Authority Magistrates whether supreme or subordinate All that were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in eminent place the Higher Powers Rom. 13.1 as the Apostle elsewhere calleth them Such must be remembred by Timothy and others and that in the first place But how so what were not the Magistrates and Rulers of those times generally if not universally professed Enemies to the Truth and Church of God persecutors of the Saints True such they were And in that regard possibly some might make it a question whether they ought to be prayed for or rather prayed against To take off that scruple and to set on the general duty the Apostle subjoyns three or four Arguments or Reasons in the verses following 1. The first whereof peculiarly concerneth them And it is fetched from that Head which swaieth most with Flesh and Blood ab utili from the profit and advantage that might accrue from this Duty In so doing Timothy and others might reap no small benefit By this means through the blessing of God upon the government of superiors they might injoy a Civil peace That we may lead a quiet and peaceable life in all Godlinesse and Honesty ver 2. 2. But however in the 2d place in praying for them and others they should performe a service acceptable unto God For this is good and acceptable in the sight of God our Saviour ver 3. 3. A 3d Argument is taken from Gods gracious purpose revealed in the Gospel which extendeth it selfe indefinitely and indifferently to all sorts of persons Who will have all men to be saved and to come to the knowledge of the truth ver 4. 4. A 4th and last being near a kin to the former is taken from that common Interest which all sorts of persons have or may have in the same God and in the same Christ For there is one God and one Mediatour betwixt God and men the Man Christ Jesus One God both to Jews and Gentiles Is hee the God of the Jews only saith the Apostle Rom. 3.29 Is he not also of the Gentiles Rom. 3.29 30. Yea of the Gentiles also It is one God that justifeth the Circumcision the Jews by faith and the Vncircumcision the Gentiles through faith And as one God so one Mediatour As one God the Creatour and Father of all so one Lord Jesus Christ by and through whom all may have access unto that God And thus have I brought you to the words of the Text. Out of which I shall onely single forth the later clause A clause which holdeth forth unto us that great Gospel-foundation upon which the whole work of mans salvation resteth the very summe and substance of all Christian Religion There is one Mediatour betwixt God and men the Man Christ Jesus General Proposition For the better handling of which Proposition that I may not graspe too much at once I shall divide it and draw it forth into two 1. Jesus Christ is a Mediatour betwixt God and men 2. He is the one and only Mediatour Divided into two Doctrines In the former we have the generall office of Christ he is a Mediatour In the later we have the peculiar Appropriation of this office unto him with an Exclusion of all others from having any share in it He is the one and Only Mediatour Upon these two I shall insist severally craving your best Attentions to go along with me this being a subject of high consequence and concernment Begin with the former Doct. 1. Jesus Christ is Mediatour betwixt God and men Confirmat Jesus Christ is a Mediatour betwixt God and men So we find him elsewhere stiled Gal. 3.19 The Apostle speaking of the Law given upon Mount Sinai he saith it was ordeined by Angels in the hand of a Mediatour Who was that Mediatour Moses says some whom God made use of as an Internuncius an Agent or Interpreter between him and his people Vide Bezam Gr. Annot. So Beza earnestly contends that the word there must be understood Ex Graecis Chrysostomus Theophilactus Occumenius Ex Latinis Ambrosius Augustinus Hieronimus Primasius citati per Cl. Espencaeum de Mediatore Cap. 4. giving diverse Reasons for it Others amongst whom judicious Calvin is one understand it of Christ of whom Moses was a figure Moses was a Typicall Christ is the true Mediatour More clearly and expresly in that Epistle to the Hebrews the Authour speaking of Christ he calleth him the Mediatour of a better Covenant Chapt. 8.6 id est the new Covenant So he else-where explaines it The Mediatour of the new Testament Chap. 9.15 Jesus the Mediatour of the new Covenant Chap. 12.24 Not to spend time in exhorting or confirming a granted truth Our main businesse will lie in Explication Illustration Application Explicat By way of Explication we shall look first upon the Word then upon the Thing 1. Of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. For the Word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith the Original A word which Erasmus looketh upon as peculiar to the sacred Scriptures not to be found amongst profane Authours In the translating of it I find some slight difference Tertullian sometimes and after him Catellio renders it Sequester an Vmpire or Arbitratour one that standeth indifferently disposed betwixt two parties Others Interventor Internuncius one that cometh betwixt two parties as an Agent a Messenger Others Interpres an Interpreter one that imparts the mind of one to another Others Intercessor one that intercedes steppeth in betwixt two
Christ must partake of both Natures And it was very requisite that he should be so And that for the due qualifying of him for the Office and Work of his Mediatorship That he might be a meet and fitting Person to deale betwixt God and men That was his Office that was his Work to deal with God for man and to deal for God with man Now that he might be fit for both these transactions for both parts of this Office he must partake of both Natures That he might effectually deal with God for man he must be God If a man sin against the Lord who shall intreat for him saith Eli to his sons 1 Sam. 2.25 And that he might deale from God and for God with man he must be man When God spake unto Israel at Mount Sinai at the giving of the Law though I conceive it was not the immediate voice of God himselfe Lex non data est per Filium sed per unum è praecipuis Angelis Dei nomine loqueniem Grotius Annot in Hebr. 2.2 but of some principall Angel whose Ministry he there made use of in that promulgation as may not obscurely be collected from those known Texts Heb. 2.2 Acts 7.38 yet the people were not able to abide that Voice or Presence And therefore they desire an Internuncius a man like themselves who might be as a Mediatour to go betwixt God and them Exod. 20.18 19. For this Reason amongst others it was requisite that the Messiah Jesus Christ should be both God and man that he might be a meet Mediatour to deal betwixt God and man Thus have I passed over this first Branch of the Point in hand shewing you how Christ is a Mediatour in respect of his Person A middle Person betwixt God and man participating of both Natures And here is that Mediatio substantialis his substantiall Mediation 2 Christ a Mediator in respect of his Office dealing betwixt God Man Passe we now to the second Branch to the Energeticall Operative Mediation where we shall see how Christ is said to be a Mediatour in respect of his Office performing the work of a Mediatour being in himselfe a Middle Person he dealeth betwixt God and man Quest Dealeth betwixt them How The great Transaction of Christ in what way what is that Transaction what is the businesse wherein and whereabout the Lord Christ dealeth betwixt God and man Answ To this take the Answer in one word It is the businesse of Reconciliation Reconciliation This was the great Negotiation about which the Son of God leaving the bosome of the Father came into the world took the nature of man upon him and undertook the office of a Mediatour All for the reconciling of God and man So the Scripture holdeth it forth God was in Christ reconciling the world to himselfe 2 Cor. 5.19 It pleased the Father by him to reconcile all things to himselfe Col. 1.19 This was the great designe of God in giving his Son and of his Son in giving himself that he might be a Mediatour of Reconciliation betwixt God and man Reconciliation Take we hold of the skirts of that word Reconciliation importing three things We may learn that from it which may conduce not a little to our present purpose 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith the Originall fitly rendred Reconciliation Which is the restoring of former love amity agreement betwixt two or more disagreeing parties This is properly Reconciliation importing as you may take notice these three particulars 1. A Foregoing Amity and friendship 2. A Subsequent Breach and disagreement 3. A making up of that Breach and a restoring of that former Amity again All fitly appliable to the point we have now in hand Christ's reconciling of God and man imports all these three particulars 1. A precedent Amity and friendship Such there was betwixt God and man at first 1. Precedent Amitie God having made man after his own Image like unto himselfe there was a blessed unity and agreement betwixt them they were at One. Man was God's Favourite greatly beloved of him highly in grace and favour with him And God was again highly honoured and greatly beloved of man Thus was there a near Vnion a sweet and blessed Communion betwixt them Such was the state of man in his Creation 2. A subsequent breach 2. A Subsequent Breach whereby that Vnion and Communion were dissolved and a naturall Enmity introduced So came it to passe by Satan's mediation his interposing betwixt God and man his soliciting and enticing man to sin against the Law of his Creatour and so to break the Covenant betwixt God and him Hereupon followed a mutuall alienation God was estranged from man and man was estranged from God Nay a mutual Enmity You that were sometimes alienated and enemies saith Paul to his Colossians speaking of their estate before conversion Col. 1.21 When we were enemies we were reconciled to God saith the same Apostle to his Romans Rom. 5.10 Such a mutuall Enmity there is betwixt God and man God for sin hating man and man through sin hating God Such is the estate of man by Degeneration and Corruption A state of Enmity 3. And hereupon it was which is the third particular that Jesus Christ took upon him the Office of a Mediatour 3. A restoring of Amity that he might dissolve and destroy this ground-work of the Divell as Saint John speaketh 1 John 3.8 That he might slay this Enmity make up this Breach compose this difference restore that former love and amity That he might make reconciliation betwixt God and man A Mutuall Reconciliation Reconcillation by Christ mutuall Such was the Enmity which Satan had made A mutuall Enmity And such was the Reconciliation which Christ undertaketh A Mutuall Reconciliation To reconcile God unto man man unto God Which let it be taken notice of by-the way Socinian errour refuted And that against the Socinians and some other of the times who would have this Reconciliation to be onely on one part viz. on Man's part to God not of God's to man To this end saith one of them Christ came into the world not to reconcile God to man but man to God Paul Hobson's Serm. Christ the effect not the cause of the love of God pag. 47. As for God he was reconciled to his Elect from Eternity So as he not onely bare them no ill will but he bare them good will loving them and intending good unto them What then needeth any Reconciliation of his part The Reconciliation spoken of in Scripture say they is onely on Man's part When we were enemies we were reconciled to God Rom. 5.10 not God to us God was in Christ reconciling the world to himselfe 2 Cor. 5.19 not himselfe to the world But this opinion of theirs is justly censured and condemned by others as erroneous and hereticall Testimony to the Truth by the London Ministers p. 9. having no ground for it but
the ignorance of the Authors and Abettors who as it seemeth doe not understand the meaning of that phrase To be reconciled unto one To be reconciled unto one what is it but to be reingratiated To be reconciled to one the phrase expounded to be restored to grace and favour with him So the Princes of the Philistins understood the word 1 Sam. 29.4 where declaring their jealousie concerning David lest if he should go along with them he might betray them Wherewith say they should he reconcile himselfe to his Master c. i. e. Reingratiate himselfe make his peace with him procuring his grace and favour again In the same sense our Saviour adviseth the offending Brother that he should go and be reconciled to his Brother Matth. 5.24 i.e. Seek to make peace with him by confessing his fault and if need were making satisfaction And so in like manner the Apostle willeth the woman that had without cause deserted her husband Let her saith he be reconciled unto him 1 Cor. 7.11 i. e. Humble her selfe and seek the good will of her husband that he passing by her offence might receive her again as a wife being reconciled unto her And thus are men most properly said to be reconciled unto God when they do Redire cum Deo in gratiam when they are restored to his grace and favour again so as his wrath is appeased towards them and they are reingratiated with him But to leave them with whom happily I shall have occasion to deale somewhat more fully upon this point hereafter Hold we on our way The Reconciliation undertaken by Christ betwixt God and man is a Mutuall Reconciliation On God's part on Man's part 1. On God's part 1. On God's part the reconciling of God to man In this respect it is that Christ is said to have made peace Col. 1.20 And to be our Peace Ephes 2.14 i.e. the Authour of peace and reconciliation with God which he hath purchased by the Blood of his Crosse by making satisfaction unto the Justice of God This is the Reconciliation spoken of by the Angel Gabriel Dan. 9.24 Seventy weeks are determined c. to finish the transgression and to make an end of sins and to make reconciliation for iniquity This was the Messiah's work So the Apostle applieth it unto him Heb. 2.17 where speaking of this great high Priest he sets forth this to be the principall part of his work to make reconciliation for the sins of the people This was the work the most proper work of the Priests under the Law those Typicall Mediatours to reconcile God unto his people Lev. 8.15 by making Agreement for them Exod. 29.36 And this is the work of this Architypall Mediatour the Lord Jesus to reconcile God unto man So are we most properly to understand both those forenamed places which our Adversaries aforesaid conceive to speak so full for them That of the Apostle Rom. 5.10 When we were enemies we were reconciled unto God How why by the death of his Son by and through that satisfaction which Christ hath made to the Justice of God And that other 2 Cor. 5.19 God was in Christ reconciling the world to himselfe How The next words explain it not imputing the trespasses unto them pardoning the sins of his people accepting the satisfaction made by Christ on their behalfes which being applied unto the persons of believers now God is actually reconciled unto them Object Object But was he not so before Did not God love his Elect from eternity How then is he said to be reconciled to them Answ Answ To this it is answered True he did so Gods eternall love what Jacob have I loved So the Apostle Rom. 9.13 citeth that of the Prophet Malachy Mal. 1.2 3. which is to be understood not onely of Jacob's posterity the Israelites whom God preferred before the posterity of Esau the Idumaeans but of the person of Jacob. Thus God loveth the persons of his Elect and that before they have done either good or evill But what is that Love why only a gracious purpose of God towards them for the reconciling of them unto himselfe and receiving them into grace and favour with him This is the Love of God to his Elect not any complacencie and wel-pleasing that he hath in their persons so long as they are in a state of sin no the Apostle layeth down this for an irrefragable Conclusion Rom. 8.8 that They which are in the flesh in state of nature they cannot please God And the verse foregoing giveth a reason for it because the carnall mind or the minding or wisdome of the flesh 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is Enmity against God Rebellious Subjects so long as they continue in that state of Rebellion cannot be pleasing to their Prince No more are rebellious sinners and such are God's Elect as well as others before conversion Ephes 2.3 to their God To the same purpose is that other Text Heb. 11.6 Without faith it is impossible to please God Neither the person nor services of an unbeliever can be well pleasing unto God And why Because it is by faith that the person is united unto Christ In whom God the Father is well pleased Mat. 3.17 In him it is that the persons of God's Elect come to be accepted He hath made us accepted in the beloved Ephes 1.6 God's eternall love then towards his Elect imports no more but a gracious purpose of reconciling them to himselfe in time Which is not actually done untill the Reconciliation purchased by Christ be effectually applied unto them through faith Now is God said to be reconciled unto them and not before Here is Reconciliation on God's part 2. On Man's part 2. On Mans part the reconciling of man to God Which is done by subduing and healing that rebellious principle of Enmity which is in the soul inclining the sinner to accept of Reconciliation being offered and tendred unto him to close with God upon his terms by faith to lay hold upon his grace and mercy in Christ yeilding up himselfe unto God taking and acknowledging him for his Soveraign Lord so as laying down and casting away the weapons of his rebellion abandoning what ever it is that might be offensive to him whatever it is that might alienate him from his God or his God from him thenceforth to walk before him to all well pleasing in newnesse of obedience all his dayes This is Reconciliation on Man's part Of which we may understand the Apostle to speak 2 Cor. 5.20 We pray you in Christ's stead be ye reconciled to God i.e. Accept the grace that is offered you in the Gospel imbracing it by faith indeavouring to walk worthy of it answerably to it Put these together Here is the great work for the effecting and procuring whereof the Lord Jesus undertook the Office of a Mediatour viz. a Mutuall Reconciliation betwixt God and man Reconciliation A blessed work Reconciliation a blessed Work Such is not only Reconciliation betwixt God and man but also betwixt man and man a work which every Christian should be forward in and ambitious of to be in this sense a Mediatour a
Mediatour of Reconciliation Satan a Mediator of Enmity not of Debate and Division to make or maintain or widen differences This was Satan's work at the first Such a Mediatour was he betwixt God and man a Mediatour of Enmity going betwixt God and man to make a Breach to dissolve that Union betwixt the creature and the Creatour to sow the seeds of Division betwixt them which he did even as Tale-bearers and Make-bates use to do first by casting in of jealousies and suspitions betwixt the one and the other Yea hath God said ye shal not eat of every tree of the garden saith he to the woman Gen. 3.1 Insinuating that in that Prohibition God intended no good to man Then plainly accusing the one to the other God to man as if he envied man's happiness God doth know that in the day ye eat thereof your eyes shall be opened and ye shall be as Gods knowing good and evill ver 4. Thus did he bring in Enmity into the world at the first and by the like Artifice he still indeavours to continue and increase it to that end accusing man to God Thus dealt he with righteous Job Job 1.9 Doth Job serve God for nought Insinuating that Job what ever shows he made he was no other but a Mercenary Hypocrite one that in what ever service he did looked more at his own private advantage then the honour of his God And the like he stil doth whence he is called the Accuser of the Brethren Rev. 12.10 Accusing man to God and man to man all to sow divisions betwixt them Such a Mediatour is he And such Mediatours there are enough to be found every where Mediatours of Enmity Such as doe the like ill offices betwixt men and men sowing of strife as the Wise man saith of the wicked man the mischievous man the False-witnesse the Tale-bearer Prov. 6.14 19. 16.28 either making or maintaining of differences amongst Brethren which they do after the very same manner that Satan did by casting in of jealousies and suspitions betwixt them accusing the one to the other An office as ill as may be which whoso are imployed in they are therein no other but the Divels Agents and Instruments Diabolus est medium disjungens Christus est medium conjungens Aquinas ad Textum Christ a Mediator of Reconciliation and therein a pattern for our Imitation doing his work He was and is a Mediatour of Enmity But Christ of Reconciliation And herein let every of us propound him as a pattern for imitation accounting it one of the best offices we can perform to make peace Blessed are the Peace-makers saith our great Peace-maker Matth. 5.9 Peace-makers whether they be such as indeavour to reconcile man to God which is the work of the Ministers of the Gospell to whom is committed the Word and Ministry of Reconciliation 2 Cor. 5.18 19. Or man to man in composing of differences seeking to make peace betwixt those which are at variance Peace a good seed which whoso soweth shall not lose his labour how ever it may prove a thanklesse office with men and sometimes meet with ill requitals So fared it with Moses when he interposed himself betwixt those contending Hebrews Exod. 2.14 he met with a Check and a Choak And so it fareth sometimes and oft-times with Reconcilers Peace-makers whilest they interpose themselves betwixt two disagreeing parties it may be they have thanks from neither but suffer from both yet their labour shall not be in vain in the Lord. They shall reap that which will be worth the reaping The fruit of Righteousnesse is sown in peace of them that make peace saith Saint James Jam. 3.18 As they have inward peace and tranquility in their Christian indeavours here so they shall reap that fruit of Righteousnesse eternall Peace hereafter Every of us then be ambitious of being active in such a Mediation a Mediation of Reconciliation Be wee also Peace-makers An Exhortation never more seasonable never more needfull then at this day in these dividing times wherein that Mediatour of Enmity the Divell hath sown so many tares of Division as that they threaten the choaking of what ever good seed the good hand of God had begun to sow amongst us in this and the Neighbour Nation In this labour we all of us to counterwork the common Adversary To be as industrious in sowing of Place seeking of Peace Seek it from God seek it from men seek it by prayers seek it by counsels seek it by all possible indeavours every of us contributing what we may towards the regaining of what to so great a degree we have lost our Peace 1. To this end labour in the first place to make prace in Heaven by seeking Reconciliation with God Were there peace above there would be peace below were we at peace with God we should be at peace amongst our selves 2. Then be we in our selves peaceable all of us seeking after our share in that Wisdome which is from above which is first pure then peaceable gentle and easie to be intreated That so what in us lieth we may all of us promote this so much desired work of a Nationall Ecclesiasticall Civill Domesticall Personall Reconciliation A service gratefull to God Onely Let it be managed in God's way Only in God's way So did this our Peace-maker our blessed Mediatour manage this great businesse of Reconciliation betwixt God and man in the way that God his Father had laid forth to him The like do we not going out of God's way to seek for peace not parting with what is Gods to purchase it what is our own we both may and in some cases ought So did this our Mediatour how ever he was tender of his Fathers honour yet he emptied himselfe so the Originall hath it Phil. 2.7 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 viz. of his own honour He made himselfe of no reputation yea laid down his life to purchase peace Col. 1.20 And herein imitate we him be content to emptie our selves to part with much of our own for peace not with God's Truth his Honour his Glory by yeilding to any sinfull accommodations and complyances Peace so bought is but an ill purchase otherwise it can hardly be purchased at too dear a rate But to return from whence I have deviated being drawn aside by the seasonableness of this Exhortation which fell in by the way We have seen what the great Negotiation is in reference whereunto Jesus Christ took upon him the office of a Mediatour betwixt God and men Quest Our next Question must be How came he by this office Question How Christ came by this Office How came he to undertake this work Ans To which I return this generall Answer He was called to it Answer He was called to
the other his Divinity his Humanity upon Earth his Divinity in Heaven yet both united together in one Christ by an Hypostaticall Personall Union And here is the foundation and ground-work of Christ's Operative Mediation which was laid in this Substantiall Mediation as they call it in the union of these two natures God and man being at variance this our Mediatour that he might make way to the reconciling of their Persons he first uniteth their Natures being the Son of God by nature he taketh the Manhood into a personall Union with his Godhead Even as one desiring to mediate peace betwixt two dissenting families which are at deadly feude the one with the other he being first clearly allyed unto the one he marrieth into the other that so being related and allyed unto both to the one by consanguinity to the other by affinity he may have the greater advantage for reconciling each to other Thus did our Mediatour the Lord Jesus Being the Son of God by nature he marrieth the nature of man taketh it into a personall and indissoluble union with his Godhead that so being nearly allyed unto both he might be fit to deale betwixt them and might with better successe manage this Work of Reconciliation Here are the two Extremes in this Ladder the Bottom and the Top. 2. Now betwixt these two there were many intermediate staves The intermediate Staves five or steps So there is in a Ladder and so there were in that Ladder how else should the Angels ascend and descend by it as they are said to do And in like manner in this great Negotiation of our Mediatour betwixt God and man we shall find divers steps and degrees whereby he managed and carried on this Work of Reconciliation Of these steps Bellarmine Bellarminus de Christo Mediatore lib. 5. c. 1. reckons up foure Christ in his work of Mediation Five steps in Christ's Mediation is 1. Arbiter an Arbitratour an Vmpire 2. Interpres an Interpreter or Messenger 3. Advocatus an Advocate an Intercessour 4. Sponsor a Surety an Vndertaker And to these to make the enumeration compleat and full Junius Junius Animadvers in Bellarm. ibid. lib. 5. cap. 1. §. 9. adds a 5th Gubernator A Ruler a Governour These are the steps of this Ladder the several operations whereby the Lord Christ manageth this his work of Mediation The first and second whereof belong unto his Propheticall Office the third and fourth to his Priestly Office the fifth and last to his Kingly Office All together rendring him a compleat Mediatour I shall take a view of these particulars severally speaking of them as plainly as clearly as I can Let me crave your best attentions to go along with me 1. The first step Arbiter Christ an Arbitratour or Umpire betwixt God and men Begin with the first of them which is 1. Arbiter an Arbitratour an Vmpire a Judge Such a one may properly be called a Mediatour who layeth his hand upon both parties as Job speaks Job 9.33 judging betwixt them Who made thee a Judge over us saith one of the contending Hebrews unto Moses when he interposed himselfe as a Mediatour betwixt them Exod. 2.14 One that taketh cognizance of the difference what is the ground of it who hath done the wrong then judgeth betwixt them propounding and setting down the tearms of Reconciliation and agreement Such a one may fitly be called a Mediatour And such a Mediatour is the Lord Jesus betwixt God and men One whom God his Father hath constituted and appointed to be an Arbitratour an Vmpire a Judge betwixt him and them committing Judgement unto him The Father judgeth no man but hath committed all judgement unto the Son John 5.22 All Judgement as of Absolution and Condemnation so of Arbitration As to judg men so to judg betwixt God and men This doth the Lord Christ And being the Wisdome of his Father as the Apostle calleth him 1 Cor. 1.24 Christ the Wisdome of God He hath also determined and set down the terms of Reconciliation and Agreement betwixt them as it were drawing up a Covenant betwixt them In which respect amongst others he may be said to be the Mediatour of the Covenant as he is called Heb. 8.6 9.15 12.24 In as much as Conditions of the Covenant were set down by him Missus enim à Patre factus Arbiter reconciliavit Deum Homines c. Ambrosad Textum Thus Ambrose cited to this purpose by Bellarmine conceives of it expounding the word in the Text in this sense Thus saith he is Christ said to be a Mediator betwixt God and men In as much as being constituted by God his Father an Arbitratour he set down in what way and upon what terms Reconciliation should be made betwixt them viz. upon God's accepting the satisfaction which should be made in their behalf Ut Deus ignosceret Homo de caetero in Dei fide maneret Ambros ibid. and of pardoning their sins and their complying with God in the way of Faith and Obedience But to let this passe come we to the second which is 2 Step. Interpres Christ an Interpreter or Intermessenger 2. Interpres or Internuncius An Interpreter an Inter-messenger Such a one may fitly be called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Mediatour one that in this nature goeth betwixt two parties at variance imparting the mind of the one to the other so to breed a right understanding and thereby to work a complyance betwixt them And in this sense Jesus Christ may truly and fitly be said to be a Mediator betwixt God and men Though not only in this so indeed the Heretick Socinus would have it Vide Grotium de satisfactione Christi cap. 8. affirming this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which we render Mediatour whereever we meet with it in Scripture to import and signifie no more but Dei Interpres God's Interpreter And so his followers treading in his steps stil expound the word in the same sense For Christ to be a Mediatour of the Covenant saith one of them Dr. Lusshington Comment in Heb. 8.6 writing upon that Heb. 8.6 is nothing else but to be the Interpreter of God or the Intercessour passing betwixt God and men with mutuall messages to make and finish up the Covenant on both parties By which Inter-messenger God declares and testifies his will unto men and they again being informed in the knowledge of God's will do comply with God and contract with him are reconciled with him and enjoy their peace afterwards But that this is not the whole truth I shall have occasion God willing to shew you hereafter For the present take we up what is truth in it viz. that as the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 will fitly bear this sense so it may in this sense as fitly be applied unto Christ Such a Meditour is he an Interpreter an Inter-messenger going betwixt God and man imparting the mind of the one to the
Man so shall we also find him an Advocate and a Surety Here are the two next and principall staves of this ladder the chief and principall parts of Christs Mediatorship In the handling whereof I shall take leave to invert Bellarmines order dealing first with the last as conceiving the former to be the higher step of the two Christ is first a Surety then an Advocate First a Surety undertaking Satisfying for the sins of his people before an Advocate Interceding for their persons So much we may learne from the Prophet Isaiah Isai 53. last where speaking of the Messiah he saith He bare the sin of many and made intercession for the Transgressours As also from the Apostle who ranks them in the same order Rom. 8.34 It is Christ that died yea rather that is risen again c. who also maketh Intercession for us oblation goeth before Intercession 3 The 3d step Sponsor Christ a Surety betwixt God Man Eodem prorsùs sensu 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 et 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Christum vocat Apostolus Pateus ad Heb. 8 6. An office proper to Christ Hic modus mediationis propriissimè convenit Christo Bellarm. de Mediatore lib. 5. cap. 1. And so I shal handle it 3. In the 3d place then Christ manageth this his work of Mediatorship quà Sponsor as a Surety so we find him expresly called by the Apostle Heb. 7.22 The Surety of a better Testament or Covenant 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sponsor or Fidejussor a Surety or undertaker Which for substance is all one with that which elsewhere he cals him a Mediator of the Covenant In this respect is Christ said to be a Mediator in as much as he is a Surety betwixt God and Man An office proper and peculiar unto Christ More peculiar saith Bellarmine then any of the other three by him named As for the other three saith he they are or may be common with Christ to others And there is some truth in that assertion though not so much as is by him contended for Men may be Judges and after a sort Arbitrators betwixt God and others Thus the Lord appeals to the men of Judah in the case betwixt him and his unfruitfull vineyard his ungratefull people making them Judges in their own cause Isai 5.3 And now O Inhabitants of Jerusalem Judge I pray you betwixt me and my vineyard And thus elsewhere he appeals to them in the case betwixt himselfe and their forefathers Jer. 2.4 5. Heare ye the word of the Lord O house of Jacob c. What iniquity have your fathers found in me that they are gone far from me c And as Men may be sometimes Judges betwixt God and Men so oft times Messengers from God to Men to impart his will unto them Such a Mediator was Moses as I showed you at the giving of the Law And such a Mediator was John the Baptist in the promulgating of the Gospell Thence called the Lords Messenger Mal. 3.1 Behold I will send my Messenger and he shall prepare the way before mee And such Mediators are all the Ministers of the Gospel being by their office Gods messengers his Interpreters as Elihu stiles them Job 33.23 This being their proper worke to go betwixt God and his people to make known to them the way and means of Reconciliation the Ministry wherof is committed unto them 2 Cor. 5.19 And so again for Intercession however I dare not call any other a Mediator of Intercession besides Jesus Christ to whom that stile properly belongeth as God willing I shall show you hereafter yet others may be called Intercessours Such a one was Job for his friends Job 42.8 And such ones ought all Christians to be one for another I exhort that Intercessions be made for all men saith our Apostle in the first verse of this Chapter Thus may those three be after a sort communicated to others but not so this Solus ipse solvit Bellar. ibid. To be a Surety betwixt God and Man this is proper and peculiar to Christ not communicable to any Creature whether man or Angel A surety what Quest But how and in what respect is Christ said so to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sponsor propriè est qui pro alio satisfactionem spondet vel de ea cauet Pareus Comment in Heb. 8.6 Answ For Answer A Surety we know it may be some of us too well what properly he is One that undertaketh and ingageth for another whether for his debt or otherwise My son if thou be surety for thy friend c. saith the Wiseman setting forth the hazard and danger of such ingagements Pro. 6.1 now such a surety was the Lord Jesus One that undertook for his elect people unto God As he was Gods messenger unto them so he is their surety unto God Or to give you it somewhat more largely and fully Christ is a surety betwixt God and Man and that on both parts Christ a mutuall Surety On mans part to God and on Gods part to man Such is the Covenant It is mutuall on both parts from God to man and from man to God And in both respects Christ may be said to be a surety of that Covenant A Surety on Mans part on Gods part undertaking for Man to God and for God to Man I shall insist upon them severally beginning with the former 1. Christ is a surety on Mans part 1 On mans part This the Socinian denyeth Christ is said to be a surety of the Covenant saith one not as if he became our surety to God D. Lusshington in Heb. 7.22 and took upon him the payment of our Debts How then Why Onely as a surety on Gods part undertaking the performance of his promises unto us But Scripture is as expresse for the one as the other as God willing I shall shew you before I part with this point Christ is a surety for Man to God Christ a Surety for man to God two wayes and that in a twofold respect A surety in way of satisfaction and a surety in way of Caution Such are the sureties which are common and Ordinary amongst us Sureties in way of satisfaction Such are sureties for Debt or Trespasses Sureties in way of Caution Such are Sureties for the Peace or good-behaviour and sureties for Appearance And both these wayes shall we find Jesus Christ a surety for his Elect for all true beleevers A surety in way of satisfaction A surety in way of Caution Thus have I laid out the way wherein I am to walk I shall desire you to goe along with mee with your best Attentions And the good Lord be a Guide unto us both 1. Christ is a surety in way of satisfaction 1. In way of Satisfaction undertaking for the Debts and trespasses the sins of his Elect In this respect it is that Christ is most properly called a Surety In regard of his taking upon him the sins of his Elect and
Religion I a corner stone in that Foundation and a Truth principally aimed at by the Apostle in the Text I have now in hand as I have shewn you from the verse following as also because among other Truths of God I find it of late called in question nay utterly exploded and that by some who to use Paul's words Gal. 2.9 seemed to be Pillars men of no mean note in the Church of God Now passe we on to that which remains wherin I shall be as concise and briefe as conveniently I may finding the work to swell in my hand far beyond my expectation when I first took it up Secondly As Christ is a Surety in way of Satisfaction so of Caution II. Christ a Surety in way of Caution In the former he is a Surety de praeterito for what is past In this later he is a Surety de futuro for what is to come A Surety in way of Caution undertaking for those whom he hath so reconciled unto God viz. for the performance of the stipulation of the conditiōs of the covenant required on their part This Jesus Christ our Mediatour undertaketh and effecteth wherein he being the Truth again out-strips the Type Moses that Typicall Legall Mediatour he could go betwixt God and the people declaring his mind unto them receiving and returning their answer unto him Both these we find Exod. 19.7 8. Moses called for the Elders of the people and laid before their faces all these words which the Lord had commanded him And all the people answered together and said All that the Lord hath spoken we will do And Moses returned the words of the people unto the Lord. Thus he went betwixt them as an Internuncius an Intermessenger reporting the mind of each to other But he durst not ingage for them As for God he durst and did ingage for performance of the Covenant on his part And hee laid an ingagement upon the people Both these he did in and by that one Ceremonie which we meet with Exod. 24.8 Having first read the Booke of the Covenant in the audience of the people and received their Answer to the purport aforesaid Then he tooke the blood of the Sacrifice and sprinkled it on the people By that Ceremonie confirming and ratifying the Covenant Assuring it on Gods part and ingaging the people to fidelitie and constancie on their part as God willing I shall shew you more fully anon in moralizing of that Ceremonie But engage for them he durst not Which if he had done he had not been able to performe it But this doth our Mediator the Lord Jesus He having by his death reconciled his people unto God Undertaking for performance of the conditions on the behalfe of his Elect viz. Faith and Obedience now he undertaketh for them for their performance of the Stipulation the conditions of the Covenant on their part What the Stipulation is you have heard already Even the Obedience of Faith so the Apostle calleth it Rom. 1.5 and 16.26 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The obedience of Faith or if you will divide them Faith and Obedience These without any just offence I may call the conditions of this Covenant Faith whereby the Covenant is accepted upon the tearms on which it is tendred and Christ the Mediator of it received Obedience wherby it is kept viz. in an Evangelicall way in respect of desire and indeavour This it is which the Psalmist calleth Keeping of the Covenant Psalm 25.10 and 103.18 Not a Legall but an Evangelicall keeping when the promises of grace being beleeved there is a serious desire and indeavour of yeilding obedience to all God's Commandements Now for this Christ undertaketh on the behalfe of his Elect that they shall thus keep the Covenant that they shall thus Consent and Obey as the former Translation rendreth it Isaiah 1.19 And undertaking it he effecteth it working in them what the Covenant requires This he doth by his Spirit which is to them in whom it dwels first a Spirit of Faith So you find it expresly called 2 Cor. 4.13 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Spirit of Faith So called not only because it is not given but to beleevers as Grot. glosseth upon it but also because it worketh Faith in the soul inclining it to receive Christ the offer of grace by and through him And then a Spirit of Holinesse So the Spirit of Christ is called Rom. 1.4 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Spirit of Sanctity or Sanctification Because being Holy in it selfe it sanctifieth the person in whom it dwelleth Thus it sanctified the Humane nature of Christ wherein it dwelled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the Apostle phraseth it Col. 2.9 Really Substantially Essentially Bodily And thus it sanctifieth all true beleevers in whom it dwelleth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 after a Spirituall manner being communicated from Christ unto them as from the Head to the Members Thus doth Jesus Christ this our Mediator come unto all his Elect people as by his merit so by his Spirit So may wee most fitly understand that of Saint John 1 John 5.6 This is hee that came by water and blood Both these issued out of the side of our Saviour upon the crosse surely not without a mystery Betokening a double benefit redounding to all believers by and through him The one of Justification the other of Sanctification Thus Christ is said to come to them first by Blood taking away the guilt of sin Then by water cleansing them from the filth and pollution of sin Both which were shadowed out by the like Types under the Law There in the Service of the Tabernacle was Blood and water Blood in the Sacrifices water in the Legall ablutions Both Types of Christ who thus cometh unto his people as by Blood Justifying so by water Sanctifying them This is that which the Apostle telleth us 1 Cor. 1.31 where speaking of the Benefits which beleevers have by Christ he saith hee is made unto them of God Righteousness Sanctification i. e. The cause and procurer of both Of Righteousnesse through his merit Of Sanctification by his Spirit Thus doth Jesus Christ worke in the heart of his Elect both these Conditions of the Covenant Faith and Holinesse And as he beginneth this worke in them With perseverance so he maintaineth and continues it Causing those whom he hath thus reconciled unto God to persevere in Faith and Obedience In faith I have prayed for thee that thy faith faile not saith our Saviour to Peter Luk. 22.32 The like he doth for all that are given to him taking order for their persevering in faith So as though it may fail in the mouth as Peter did yet it shall never fail in the Heart And as in faith so in Holinesse this he also maintaines which he doth by the continuall Supply of his Spirit mortifying and keeping under corruption nourishing and exciting of grace putting them on in the course of their Obedience guiding their feet into the
waies of peace Luk. 1.79 Causing them to walk in the statutes and to keep the Judgments of their God and so to yeild an Evangelicall Obedience to his Law keeping his word and his Covenant walking in their measure worthy of the Lord unto all pleasing Not willingly offending or provoking him Thus doth this our Mediatour save his people from their sins as the Angel telleth Joseph Matthew 1.21 Those who beleeve on him they are his people And them hee saveth from their sins not onely from the Guilt but also from the Power of them He saveth them from all their uncleannesses as the Prophet hath it Ezek. 36.29 So as whilest sin is not imputed to them it doth not reigne in them No thus they sin not So saith Saint John of him that abideth in Christ 1 John 3.6 He sinneth not Not willingly with full consent of will not so as to make a practise of sin so as to live in a course of known sin No whosoever so sinneth hath not seen him nor known him as it there followeth Presumptuous sinners are strangers unto Christ they never had any lively apprehension any effectuall knowledge of him Those who so know him he keepeth them from such sins whereby they should violate and make void the Covenant betwixt their God and them And thus you see the former Branch of this Point opened and explained How Christ is a Surety on the believers part to God A Surety in way of Satisfaction for what is past A Surety in way of Caution for what is to come Come we now to the later to see how he is a Surety on God's part to man II. Christ a Surety on God's part to man This it is saith the Socinian which is intended by the Apostle in the Text fore-named Heb. 7.22 where he calleth Christ Dr L. Comment ad loc The Surety of a better Covenant viz. the New Covenant So he is say they on God's part to us being sent by God to us and contracting a Covenant with us in his Name he then ratified it on God's part making faith of it unto us undertaking that God would keep the promises thereof and perform them unto us And herein we will not differ with them In this sense though not onely in this as they would have it Christ is rightly said to be the Surety of this Covenant in as much as he undertaketh for it on God's part that all the promises thereof shall be made good to us This is that which the Apostle tels us 2 Cor. 1.20 where speaking of Christ Assuring the Promises he saith that All the Promises of God in him are Yea and in him Amen As they are made in him and for him so they shall be made good by him and through him Hereof he giveth assurance unto us And that he doth divers wayes Which he doth divers wayes By his word by his works by his Blood by his Spirit Every one of which maketh faith to us concerning the Covenant and the Promises thereof 1. By his Word 1. By his Word Thus did Moses promise for God under the Law assuring the people by word of mouth of the performance of his Covenant unto them Moses pro Deo spospondit in lege veteri Jesus pro Deo in nová lege Grot. Com. ad Heb. 7.22 And thus hath Jesus Christ promised for him under the Gospel Being upon earth he declared and published the Covenant in his name by word of mouth assuring all the promises thereof unto believers making faith of them Verily verily I say unto you it is his speech to the Jewes John 5.24 He that heareth my word and believeth on him that sent me hath everlasting life hath it in the promise hath the insurance of it and shall not come into condemnation but is passed from death to life Being already made partaker of the life of grace he shall also be certainly made partaker of the grace of life the life of Glory as certainly as if he were already possessed of it Thus did Christ then in his own person hold forth the Covenant of grace preaching publishing the Gospel of the Kingdom assuring all penitent believers of the performance of the Stipulation on God's part And the same he now doth by his Ministers whom he sends upon the same errand to publish the same Covenant and in his Name to assure all those who shall accept it of the performance therof unto them This is the Commission which he giveth unto these his Ambassadors viz. That Repentance and Remission of sins should be preached in his Name among all Nations Luk. 24.47 Go ye into all the world and preach the Gospel to every creature He that believeth and is baptized shall be saved Mark 16.15 16. Thus he assureth the Covenant by his Word And secondly By his Works 2. By his Works They were a confirmation to his Word and so a further assurance unto us This is that which our Saviour tels the Jews John 5.36 I have greater witnesse then that of John the works which I do bear witnesse of me John's Testimony was only verball by word And such is the Testimony which the Ministers of the Gospel give But Christ's Testimony is confirmed by works What works why the works of God as he cals them John 9.3 such works as his Father had given him to do John 5.36 And such works as none but God could do So he tels the Jews John 15.24 If I had not done the works which no other man did And what works were these why his miraculous works some of which were such as never any before him did As viz. the casting out of all kind of Divels the curing of all kinds of diseases onely with his word the raising up of the dead after four dayes buriall These were the Works of God as himselfe saith of that cure done upon the man that was borne blind John 9.3 He was so born saith he that the works of God should be made manifest in him viz. in the restoring of him to sight And these were such works as never man before him did So saith the blind man of that cure done upon himselfe Since the world began was it not heard that any man opened the eyes of one that was born blind ver 32. of that Chapter Moses and Elias and Elisha those great Prophets they had done many great works but none like these And being such they bear witnesse of him The works which I do in my Fathers Name they bear witnesse of me saith he to the Jewes John 10.25 They bare witnesse to his Person that he was the Son of God And they bare witnesse to his Doctrine that it was the word of God confirming it Of such use were those Miracles wrought by the Apostles in his Name They went forth saith the Evangelist and preached every where the Lord working with them and confirming the word with signs following Mark 16.20 What signs why those spoken
the State which he negotiates for And so doth Jesus Christ of all his Elect. For their sakes it was that he sanctified himselfe when he was upon Earth John 17.19 In all the services which here he undertook he had an eye unto them seeking their welfare more then his own And the like he doth now in Heaven He sitteth at the right hand of God as their Agents interceding for them This was shadowed out in the High Priest under the Law who when he went into the Holy Place there to appear before the Lord he had the Names of the twelve Tribes of Israel ingraven in stones first upon his Humerall then upon his Pectorall bearing them both upon his shoulders and upon his heart as you shall finde it Exod. 28.12 29. in both shewing that he entred into that place not onely or principally in his own behalfe but in the behalfe of the Tribes whom he represented and presented before the Lord to the end that they might be had in continuall remembrance with him as the 29th verse there explains it A lively Type of Christ's Intercession who being entred into the Heavens he there appeareth before God in the behalfe of his Elect whom he beareth as it were upon his shoulders and upon his Heart sustaining their persons and presenting their condition unto God his Father so causing them to be had in perpetuall memory And thus presenting them unto God he procureth their welfare by commending their estate and condition unto God Expressing his constant will and desire for their good that they may be delivered from evill that they may enjoy all the benefits whch he hath merited for them by his death And thus is he said most properly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to intercede for them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 significat Interpellationem quae fit cum postulatione Estius Com. in Heb. 7.25 viz. by making requests on their behalfe This saith Estius is the most proper signification of the word therein following Augustine with whom the Apostles Interpellare is the same with Postulare To Intercede is to make Request So our former Translation renders it in that place fore-named Rom. 8.34 Estius in Rom. 8.34 Heb. 7.25 Who also maketh request for us This Jesus Christ doth though not vivâ voce Orally and vocally by word of mouth as the same Jesuit would willingly have it drawing in Thomas though without any just ground to be of the same mind with him yet really and effectually viz. by the presenting of his merit and expressing his will and desire on the behalfe of his people in such a way as is congruous and sutable to that glorified state Thus doth he intercede make requests for them thereby impetrating and obtaining for them such things as they stand in need of and he hath merited for them As viz. that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which Paul speaketh of Phil. 1.19 a continuall supply of the Spirit whereby they are strengthened and assisted against all Tentations comforted in all Tribulations delivered from every evill work inabled to the performance of every duty and finally preserved unto his heavenly Kingdom All which are fruits of Christ's Intercession though merited by his death upon the Cross yet impetrated and obtained by his Intercession in Heaven And thus we see how Jesus Christ this our Mediatour appeareth before God on the behalfe of his people as an Agent conserving their Peace maintaining their Intercourse and Communion with God reconciling their emergent differences and procuring their welfare Secondly He appeareth before God as an Advocate 2 As an Advocate being So Saint John calleth him 1 John 2.1 If any man sin we have an Advocate with the Father Jesus Christ the righteous 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith the Originall A word generally and properly signifying any one that is invited and called in to the help and assistance of another That is also the proper meaning of the word Advocatus In Scripture we find it attributed sometimes to the Holy Ghost and sometimes to Christ To the Holy Ghost Then it is fitly rendred a Comforter So you find it Joh. 14.16 15.26 16.17 In this place and only this of St John it is attributed unto Christ and here it is most fitly rendred an Advocate An Advocate we know what he is One that is of counsel with another and pleadeth his cause in open Court at the Bar of Justice And such an Advocate is Jesus Christ unto his people 1. He is of Counsel with them 2 of Counsell with them That is one of the Titles given to him by the Prophet Isai Isai 9.6 Wounderfull Counsellour So Christ is to his people counselling them in the midst of all their straits and difficulties which he doth by his Word and Spirit 2. And as of Counsell with them so pleading for them 2 Pleading for them This he doth in the High Court of Heaven at the Bar of God's Justice In which respect he may be fitly said to appear for them Even as an Advocate appeareth for his Client and pleadeth his cause answering all Accusations and Allegations which are made against him vindicating his right So doth the Lord Jesus appearing before God he pleadeth the cause of his people answering what ever Accusations or Allegations are brought in against them by Satan or their own Consciences vindicating their right to Heaven and Eternall Life All which he doth by the continuall presentation of his Merit unto God his Father the Merit of his Death and Passion whereby he hath made a full satisfaction unto his Justice for all their sins This it is which pleadeth for them even the Blood of Christ which as the Authour to the Hebrews saith of it Heb. 12.24 Speaketh better things then the Blood of Abel Abel's blood pleaded against Cain crying for vengeance Gen. 4.10 But the Blood of Christ pleadeth for his Elect crying for mercy pardon for them even for all that shall believe on him For them the Blood of Christ speaketh a good word pleading the generall plea a Plenè satisfecit a full satisfaction made unto the Justice of God for them So as by this meanes they are freed from the Accusation and Condemnation of the Law wherunto otherwise every day by reason of their renewed transgressions they become obnoxious This is the ground of Paul's Triumph Rom. 8.33 34. Who shall lay any thing to the charge of Gods chosen who is he that condemneth c It is Christ that dyed yea rather that is risen again who is even at the right hand of God who also maketh Intercession for us This hee doth as an Advocate there pleading the cause of his Elect 3ly As he is an Advocate so also an Attourney 3. As an Attourny An Attourney wee know what in Law it means One that is authorized to appear for or to act in the name of another And such an Attourney is the Lord Jesus on the behalf of his elect people 1. Appearing before
judge the world in righteousnesse by that man whom he hath ordained viz. Jesus Christ this Mediatour betwixt God and men Then shall he take vengeance upon all his enemies Such is the Government which this Mediatour exerciseth over the Reprobate World To leave that 2. The Government of Christ as Mediatour is more directly over the Elect World 2 2. Christ a Governour more peculiarly over the elect world his own people who are given to him by God his Father To them is Christ a Mediatour after a peculiar manner and over them he exerciseth a peculiar Jurisdiction Even as it is said of Joseph Acts 7.10 Pharaoh made him Governour of Egypt and all his house Over Egypt in a generall but over his Family in a speciall and peculiar way Such is the Jurisdiction which God the Father hath committed to his Son as Mediatour a generall Jurisdiction over all creatures in Heaven and Earth but a speciall a peculiar Government over his House over his Church This Government he everciseth in divers severall acts I shall single out some of the principall 1. The first is in Gathering the Subjects of his Kingdom into one Body 1. Gathering them into his Kingdom Which he doth first in his Kingdom of Grace then of Glory 1. Of the former speaketh Caiaphas the High Priest in that notable prophecie of his John 11.51 52. where speaking he knew not what he foretels not without a divine direction how that Jesus should die for that Nation of the Jews and not for that Nation only 1. Of Grace but that he should gather together in one the children of God that were scattered abroad Elect Jews and Gentiles where ever dispersed they are gathered into one one fold one Church one mysticall Body and that as in Christ Ephes 1.10 so by Christ the Head of that Body Those whom God hath before time given unto Christ out of the world he in time gathereth them out of the world Which he doth first by delivering them out of the hands of their enemies as Zacharias hath it in his Song Luke 1.74 viz. Sin and Sathan And then bringing them into the bond of the Covenant according to that Promise Ezek. 20.37 causing them to submit unto his Government Thus doth Christ gather the Subjects of his Kingdome here This was his work when he was upon Earth O Jerusalem Jerusalem how often would I have gathered thy children It was the passionate expostulation of our blessed Saviour with and lamentation over that City Matth. 23.37 This he then assayed to do by those externall dispensations coming himselfe and sending his messengers to that people inviting commanding promising threatning And the like he still doth being himselfe in Heaven he setteth up his Standard upon Earth So runs that propheticall promise Isai 49.22 Behold I will lift up mine hand to the Gentiles and set up my Standard to the people Thus do Princes gather their people to themselves by setting up their Standards And thus doth the Lord Jesus gather his Subjects together by setting up his Standard viz. the Ministry of the word the preaching of the Gospel which holdeth forth Christ crucified Gal. 3.1 as the Royal Standard doth the Armes of the Prince This is the outward means which Christ maketh use of Which being accompanied with the secret concurrence of his Spirit it is now made effectuall unto that blessed end It now becomes a powerfull attractive to draw men unto Christ Thy people shall be willing in the day of thy power Psal 110.3 When Christ goeth forth accompanying his word with his Spirit this is the day of his power and now his people come and come willingly unto him This is that which Christ foretold that he would do John 12.32 If I be lifted up from the earth I will draw all men unto me And this he doth being lifted up first upon the Crosse then upon the Throne he draweth all men all belonging to the Election of grace whether Jewes or Gentiles bringing them home to himselfe to receive and acknowledge him as their Saviour and Lord to believe on him to be governed by him Thus he gathereth his Subjects into his Kingdom of Grace 2. And thus he shall gather them into his Kingdome of Glory 2. Of Glory To this end shall he send forth his Angels who with the sound of that great Trumpet shall gather together his Elect from the four winds from one end of heaven to the other as you have it Mat. 24.31 But of this again hereafer Here is the first Act of Christ's Jurisdiction in reference to his Church the gathering of it 2. Having gathered it 2. Ruling them he now ruleth and governeth it According to thy word shall all my people be ruled saith Pharaoh to Joseph Gen. 41.40 Such a Ruler is Christ in his Church Such was Moses the Mediatour of the Old Covenant This Moses whom they refused saith Stephen to the Jews him did God send to be a Ruler Acts 7.35 And such is the Mediatour of the New Covenant the Lord Jesus whom the Jews refused This Isaiah foretold concerning him The Government shal be upon his shoulders Isa 9.6 And the chief Priests and Scribes tell Herod building upon the like prophesie Mat. 2.6 Out of thee Bethlehem shal come a Governour that shall rule my people Israel Such a Ruler was and is this our Mediatour Not a temporall one as they dreamed No that he disclaimeth My Kingdom is not of this world John 18.36 Though in the world yet not of the world 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as some of the kindred of our Saviour are said to have answered the Emperor Domitian interrogating them concerning his Kingdome of what kinde it was not a Worldly not an Earthly kingdome say they 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but an Heavenly but an Angelicall kingdome Such is the Kingdome of Christ upon Earth A Spirituall Kingdome wherein hee ruleth and that both Outwardly and Inwardly 1. Outwardly appointing for them First Outwardly Ordering and Establishing it as the Prophet Isaiah hath it Isai 9.7 And this he doth by appointing Laws Ordinances and Officers in it and for it 1. Laws 1. Lawes and Statutes This do Soveraigns in their kingdomes Every one is a Lawgiver The scepter shall not depart from Judah nor a Lawgiver from between his feet till Shiloh come Genes 49.10 Such is the Lord Jesus in his Church a Lawgiver Yea the onely Lawgiver There is one Lawgiver saith Saint James James 4.12 And who that is the Prophet Isaiah will tell us Isa 53.22 The Lord is our Judge the Lord is our Lawgiver even the Lord Christ He it was that gave the Law at mount Sina though by the ministry of Angels His voice then shooke the Earth Heb. 12.26 and he is still the Law-giver under the Gospell That Law of Love which Saint James calleth the Royall Law Jam. 2.8 and Saint Paul saith it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The fulfilling of the Law Rom.
13.10 the same Apostle elsewhere calleth the law of Christ Galat. 6.2 and such are all Lawes which binde the Conscience This is a branch of Christ's Government over his Chruch This 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to appoint Lawes to his subjects 2. And as Lawes so Ordinances 2. Ordinances Word Prayer Sacraments Discipline they are all of Christs Institution 3. As Ordinances so Officers 3. Officers for the dispencing of those Ordinances He gave unto the Church some Apostles and some prophets and some Evangelists and some Pastors and Teachers for the perfecting of the Saints for the work of the Ministry for the edifying of the body of Christ Eph. 4.11 12. Thus did Moses the Typicall Mediator Order and Stablish the Jewish Polity both Civill and Ecclesiasticall under the Law by appointing Laws Ordinances and Officers for both And thus hath Jesus Christ ordered and stablished his Church under the gospel This did Moses as a servant in the house This hath Christ done as a Son over his own house Each herein shewing himselfe faithfull to him that appointed them as the Apostle sets forth Heb. 3.2 5 6. Here is the Externall Government of Christ 2. Besides this 2. Inwardly ruling in their hearts hee exerciseth an Internall goverment viz. in the Hearts of his people Here is the Chaire of State where this King sitteth dwelling there Eph. 3.17 and ruling there This he doth by his Spirit which he communicates as the Head to all the members of his mysticall body Therby guiding and directing them leading them into all truth requisite for them to know as he promiseth his Apostles Joh. 16.13 Then bowing and inclining them to yeild a willing and chearfull obedience to his will so revealed causing them to walke in his Statutes Thus are all the subjects of this kingdome led by the Spirit Gal. 5.18 they live in the Spirit and walke in the Spirit as it followeth ver 25. And here is the 2d Act of this great Vice-Roy having gathered his subjects he Ruleth and Governeth them 3. In the 3d place hee Protecteth 3 He protecteth them and defendeth them So much the Prophet Isaiah maketh promise of to the kingdom of Christ Isa 4.5 Vpon all the Glory shall be a defence The Glory So the Church is called inasmuch as it is the habitation of the glorious God and all the members thereof are and shall be changed from glory to glory 2 Cor. 3. last And upon this Glory shall be a defence a Covering Such a Covering was the Cloud in the wildernesse unto the Israelites a covert from the heat to defend them against the scorching of the Sun of which you read Exodus 13.21 And such a Covering was the Tent unto the Tabernacle of which you read Exodus 36.19 defending it against the injury of stormes and Tempests Each a Type of Christ and his Protection over his Church as the same Prophet there insinuates by alluding to each in the place fore-named Isai 4.5 6. Such a Covert such a Defence Jesus Christ is and will be to all his people Saving and delivering them out of the hands of all their enemies Even as those Typicall Saviours the Judges and Governours of Israel whom we read of in the Book of the Judges they saved the people from their temporall enemies in which respect they are called by the name of Saviours Nehem. 9.27 Even so the Lord Jesus who is the Truth of all those Types he saveth his people out of the hands of all their enemies both Corporall and Spirituall Corporall Enemies wicked and ungodly men Spirituall Enemies Sin and Satan Hell and Death All these are enemies to the Subjects of Christ's Kingdom But he having undertaken their protection and having all power given unto him he doth and will defend them so as though they may be annoyed and endangered yet they shall not miscarry by any of them Again in the fourth place defending them he also provideth for them 4. Provideth for them This did Joseph being made Governour of Egypt he provideth for the people Gen. 41. To that purpose in the years of plenty he layeth up store of provision that so he might have a Magazine against times of scarcity And the like office doth this our Mediatour whom God the Father hath constituted a Governour over his Church perform unto all the Subjects of his Kingdom He provideth for them whil'st he ruleth them he also feedeth them So that word may be rendred which we finde applied unto Christ Mat. 2.6 He shall rule my people Israel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Reget or Pascet He shall rule them or feed them The one you shall have in the Text the other in the Margin of our New Translation Both these do Shepherds to their sheep and both these do good Kings to their Subjects And thence is it that both in profane and sacred language they are termed Shepherds 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith the Poet Shepherds of the people Homer Cyrus my Shepherd saith the Lord by Isai Isa 44. last And such a Shepherd is the Lord Jesus So we find him sometimes stiled I am that good Shepherd saith he John 10.11 That great Shepherd of the sheep Heb. 12.20 so called because he performeth both these offices unto his people of Ruling and Feeding them So the Prophet Isaiah puts them together Isa 40. where speaking of the Messiah Behold saith he the Lord God will come with strong hand and his arme shall rule for him ver 10. Then followes He shall feed his flock like a Shepherd ver 11. And so the Prophet Ezekiel the like cap. 34. ver 23. I will set up one Shepherd over them and he shall feed them even my Servant David meaning Christ the Son of David according to the flesh And then followeth ver 24. And I the Lord will be their God and my Servant David a Prince among them Such is Jesus Christ a Prince and a Shepherd A Prince ruling his Subjects a Shepherd feeding his flock providing for his people and reaching forth unto them all things necessary and convenient for this life and for a better Even for this life Christ taketh care for his people for the supplying of their wants For their Bodies Thus did he provide for his Disciples when he was upon earth So as though he sent them forth without purse or scrip or shooes without ordinary accommodations yet they wanted nothing So much themselves acknowledge upon his interrogating them Luke 22.35 The like care he taketh for his Disciples being now in Heaven Upon this ground David buildeth his confidence that he should not want The Lord is my Shepherd even the Lord Christ therefore I shall not want Psal 23.1 And upon the same ground Paul maketh promise to his Philippians Phil. 4.19 My God shall supply all your need by Jesus Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 per Christum by Jesus Christ as being the Dispenser and High-Almoner under God his Father Even as Joseph
noe mpediment but that hee may bee a fitting Mediator betwixt God and men Reply But they reply Reply Christ as God was a party offended Christ as God a party offended And therefore in that respect he could not bee a proper Mediator Ans To this it is answered that Answer these two may well stand together A party offended may yet be a Mediator A party offended may be a Mediator Thus stories tell us of Menenius Agrippa how he being himselfe a Senatour of Rome Voloterranus was yet imployed by the Senate as an Agent to deal with some revolters who had made a defection from the State and therein had wron ged him as well as the rest But wee shall not need to go abroad Scripture will furnish us with an instance Those Husbandmen in the Gospel which indeavoured to keep their Land-lord out of his vineyard denying him the fruits thereof therein they wronged not onely him but his son also whose Inheritance it was Yet the father imployeth the son as a Mediator to deal betwixt him and them Mat. 21.37 Thus however Jesus Christ being the Son of God was a party offended as wel as his Father yet hee is imployed by his Father as a Mediator to reconcile the persons offending unto himselfe and this without any absurdity at all Thus have you briefly seene what our adversaries of Rome have to say for this their Opinion which bearing no weight wee shall also desert them and this their way 3. 3d Opinion orthodox There is yet a third and a last way and that shall wee find to be the old and the right way Wherin the true Catholicks the Orthodox professours of all ages have walked And that is not to divide the natures of Christ in the office and work of his Mediatorship but to put them together attributing it to his whole person Jesus Christ is Mediator betwixt God and Men and executes the office of his Mediatorship Christ Mediatour as God-man not onely as God nor only as Man but as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God Man So Augustine long since clearly and soundly determined it August de Ovibus Homil. 12. Divinitas sine Humanitate Humanitas sine Divinitate non est Mediatrix Neither the Divinity without the Humanity nor the Humanity without the Divinity is Mediator betwixt God and men How then Sed inter Divinitatem solam Humanitatem solam Mediatrix est Humana Divinitas Divina Humanitas But betwixt the Divinitie alone and the Humanity alone is Mediatour the Humane Divinity and the Divine Humanity that is Jesus Christ as God and man is Mediatour betwixt God and men not according to one but both Natures So runs that ancient and approved Rule Appellationes officii competunt Christo secundùm utrámque naturam Names of office which are given unto Christ they agree unto him according to both natures Thus is he said to be a Prophet a Priest a King all as God and man And thus is he said to be a Mediatour betwixt God and man Claudius Espencaeus de Mediatore cap. 5. Christus est Mediator non quà Deus nec quà Homo sed quà Deus Homo C. Lap. ad Textum So much some of the Doctours of the Church of Rome have freely and ingenuously acknowledged By name Claudius Espencaeus most fully After him Cornelius à Lapide who in expresse terms grants what we desire though afterward he would seem to detract and call it in again And even Bellarmine himselfe is inforced to yeild little lesse whilest he confesseth that in some Acts of Christ's Mediatorship there was a concurrence of his Divinity with his Humanity So then Bellarm. de Christo lib. 5. cap. 7. by his confession he was not a Mediatour only as man but as God and man His Godhead concurred with his manhood in some acts of his Mediatorship The Godhead concurred with the Manhood in all the Acts of Mediatorship Nay more say we not in some onely but in all This we contend for and this may easily be made good True indeed some Acts we shall find wherein the Humanity of Christ did not concurre with his Divinity as viz. those which he wrought before his Incarnation But none wherein his Humanity acted without the concurrence of his Divinity In tantam unitatem ab ipso conceptu virginis Deitas Humanitas connexa sunt ut nec sine homine divina nec sine Deo humana agerentur Leo Epist 81. So one of the Ancients and a Bishop of Rome too hath determined it The Godhead and manhood of Christ saith he were so nearly united from the very conception of the Virgine as that thenceforth the one did not act without the other Still we find the Godhead interested in every Act which Christ did or doth as Mediatour To make this good look wee back a little upon that mysticall Ladder which I presented unto you and see if we do not find the Son of God upon every staffe of it I will passe them over briefly begining at the bottome 1. Who was it that was an Arbitratour 1. As Arbitratour betwixt God and man not Christ as man no this is not a work for man to undertake to be an Vmpire betwixt God and man So much we may learn from that passionat Saint Job 9.33 Neither is there any Dayes-man or Vmpire betwixt us saith he meaning God and himselfe that might lay his hand upon us both No he that should undertake this work must be more then man no lesse then God the Son of God He it was who found out that way and means of Reconciliation betwixt God and man which neither men nor Angels could ever have done even the second Person in the Blessed Trinity the Wisdome of the Father 2. Who was it that was the Interpreter 2. As Interpreter betwixt God and man the Messenger of the Covenat that declared and made known unto man the mind and will of God touching a Reconciliation and the way and means of this Reconciliation who was this or who could it be but the Son of God No man hath seen God at any time the onely begotten Son which is in the bosome of the Father he hath declared him John 1.18 No man hath ascended up into heaven i. e. to be acquainted with God's secrets but he that came down from heaven i. e. the Son of God John 3.13 The gracious purpose of God towards lost mankind it was a Secret lock'd up in the breast of the Father And so it had been even unto this day had not Christ the eternall Son of God who being in the bosome of the Father near and dear to him was à secretoribus Consiliis one of his Privy Counsell revealed it which he did to our first Parents in Paradise in that first born Promise Gen. 3.15 and afterwards to the Fathers in succeeding ages Acts 7.38 3. Again 3dly come from his Propheticall
is the Iron or steele that cutteth it is the fire that burneth in the mean time the same sword doth both Even so it is here Such a work is the Mediation of Christ wherein his two Natures act jointly and yet distinctly each performing its proper worke The Man-hood performes that which belongeth unto it and the God-head performes that which belongeth to it both together making up the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the compleat and perfect work Or if you will take yet a more apt and proper illustration As it is in Humane Actions there are two principles the one Formall the other Materiall the one Inward the other Outward the one the Soul the other the Body These two act together Jointly and yet Distinctly The one moveth directeth actuateth the other the Soul the Body the other concurreth as an Instrument with the first Agent the Body acted by the Soul both together making one joint work Even so is it here In this worke of Christ's Mediation there are two Principles the God-head and the Man-hood the one as it were a Formall the other a Materiall Principle The God-head actuating the Man-hood the man-hood actuated by the God-head each having its own proper operation both together compleating the work And thus have I with as much brevity and perspicuity as a mystery of this high nature would admit indeavoured to clear up unto you this second Question According to what Nature Christ is said to bee a Mediatour betwixt God and men That which now remaines is onely the Applicat 1 Application wherein I shall be as succinct as I may having already glaunced at some heads thereof as I fell with them by the way Let that be directed onely three waies by way of Information Consolation Exhortation Vse 1. By way of Information Is Jesus Vse 1 Christ a Mediator betwixt God and men Information Here then take we notice of what I touched upon before a distance an alienation 1. Take notice of naturall enmity nay an Enmitie betwixt God and Men. Were it not so what needed a Mediator were not God and men at variance what needed a middle person to come betwixt them to lay his hands upon both of them as an Arbitratour as an Vmpire as a Reconciler a Peace-maker Those who were agreed before need no Arbitrator Those who were friends before need no Reconciler Whenever we read or hear of this office of Jesus Christ that he took upon him to be a Mediator betwixt God and men from thence reflect and look back to the ground or occasion of it even that Enmity which was and which by nature is betwixt God and us Never a man but is born an enemy to God and hath God an enemy to him When we were enemies we were reconciled unto God Rom. 5.10 Such a distance there is betwixt God and man by Nature To convince us hereof wee shall neede no other Argument but this Wherefore is Christ a Mediatour if God and man were not at Enmity So much we may learn from that very obscure Text of the Apostle Locus obscurissimus Pareus ad loc Galat. 3.20 A Mediatour saith hee is not of one 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hee is not a Mediatour of one as our Translation maketh it out not of one Party but of two at the least and those such as are at variance and disagreement betwixt themselves So were God and Israel at the giving of the Law a passage to which the Apostle there relates there was a distance a difference betweene them and thereupon it was that God imployed Moses as a Mediatour betwixt him and them And such is the condition of all men by Nature Otherwise Jesus Christ had never undertaken this Office Sense of Enmity preparatory to Reconciliation Every of us bee convinced hereof and labour to be truely sensible of it Which till a man be he will never look out after a Mediatour a Peace-maker Had not Absalom apprehended the deep displeasure of his Father against him in banishing him from his presence he would never have made means to Joab to be a Mediatour for him as he did 2 Sam. 14.29 Had not the men of Tyre and Sidon been deeply sensible of Herod's high displeasure against them and of the dangerous consequence thereof they would never have sought unto Blastus the Kings Chamberlain to intercede for them as they did Acts 12.20 Till a poor sinner come to apprehend God as an Enemy as an offended and incensed God ready to take vengeance upon him till he come to see himselfe in Absalom's case an out-cast rejected separated from the presence of his God and Father from the presence of his grace here and without timely reconciliation of his glory hereafter in the case of those Tyrians and Sydonians in an undone condition he will never seek out after Jesus Christ that he may have any benefit by his Mediation Let this then be the first work As many of us as have not hitherto been throughly convinced hereof labour now to be Behold God an Enemy to us but withall take notice of the first Rise and Ground of this enmity where it first brake in on which part it began Not on God's part no God is one saith the Apostle in that fore-named Text Gal. 3.20 One as in Essence so in Constancy sibi constans semper idem Alwayes the same not subject to change or alter I the Lord change not Mal. 3.6 If there be a change it begins on man's part Had not Israel been changed towards their God had not they broke the Covenant which he had made with their Father Abraham he would have been the same to them that he was to him he would have dealt as friendly as familiarly with them as he did with him So as there should not have needed to have been a Mediatour betwixt him and them more then there was betwixt him and their forefathers That God was changed in this his carriage towards them they might thank themselves the breach began on their parts So is it here Had not man first turned enemy to God broke covenant with him God would never have turned enemy to man there should never have been any need of a Mediatour betwixt them no more then there was betwixt Adam and him in state of innocency Herein then let us justifie God charging the ground of this enmity upon our selves We are enemies to him otherwise he had never been at enmity to us That we are so we shall need no other evidence but what we carry about with us Who is there but hath his conviction in his own bosome even that principle of Enmity and Rebellion which is to be found in the heart of man by nature The carnall mind is enmity against God saith the Apostle Rom. 8.7 speaking of a man in his unregenerate estate for it is not subject to the Law of God neither indeed can be viz. not without a work of supernaturall grace subduing the rebellion of the
of the Covenant the Blood of Jesus Christ whereby he sealed the Covenant betwixt God and man under their feet by a wilfull and obstinate disobedience Thirdly And in this rank in the third place are all proud Justiciaries 2. Proud Justiciaries who think themselves not to stand in need of such a Mediatour As for Jacob's Ladder they need it not they have one of their own making by which they hope to climb to Heaven they have that of their own which they hope may sufficiently commend them unto God So thought that proud Pharisee in the Gospel who coming into the Temple to pray begins to reckon up all his good deeds tels God of his negative and positive Righteousnesse Luke 18.11 12. as supposing that he should need no other to speak a good word to God for him And thus is it not only with Romish Perfectists who dote so much upon their own good works that they fancie in some of them a supererogation sure they have no need of another to speak for them who can and dare speak so much for themselves but even many amongst our selves meer civill persons who stand so much upon their own morall righteousnesse as that without any other Mediation they dare present themselves before God As for such let them never make account of any benefit by this Mediatour Paul hath laid it down for an irrefragable conclusion Gal. 5.4 Christ is become of none effect unto you whosoever of you are justified by the Law ye are fallen from grace viz. from this grace of God in Christ so as living and dying in this condition you shal neither have part nor portion in it 4. All unbelievers 4. To these I might yet add generally all unbelievers who do not close with this Mediatour laying hold of this Mediation applying it to themselves complying with his designe therein To all these is this grace of God in vain O let it not be so to any of us Having heard of this Mediatour make out after him Let it not be so to us that we may have a share in the benefits of this his Mediation not contenting our selves with generall notions to know that there is such a Mediatour betwixt God and men So there may be and yet we never the better for it or yet to know in what way he hath discharged his office Let it be our care to insure our particular interest in him that he is a Mediatour betwixt God and us To that end 1. Be we reconciled unto God by and through him 1. Be we reconciled unto God through this Mediator This is the grand work of this Mediatour as I have shewn you wherefore he took upon him this office of Mediatourship Let us herein comply with this great designe of his which is of so great concernment to every of us Be we reconciled unto God So Paul presseth it upon his Corinthians in that place to which I have had so frequent recourse 2 Cor. 5. where having first laid down his Doctrine in effect the very same with that which I have dwelt so long upon viz. that God was in Christ reconciling the world to himselfe ver 19. Then he maketh this use of it ver 20 Now then we are Ambassadours for Christ as though God did beseech you by us we pray you in Christ's stead be ye reconciled unto God This was the sum of his message to them And this is the sum of our message to you This is the word which God hath put into our mouths He hath given to us the Ministry of Reconciliation ver 18. He hath committed to us the word of Reconciliation ver 19. Now then we being Ambassadours for Christ substituted by him as he was by his Father as though God did beseech you by us we pray you in Christ's stead be ye reconciled unto God Be reconciled unto God In this single motion there is a double request there being two things comprehended in that word 1. Accepting the Reconciliation purchased and offered on God's part 1. The first is That you will accept of the Reconciliation which is purchased for you and tendred to you Purchased for you by Christ and tendred to you by God his Father This receive Receiving this Grace This is that which Paul saith of himselfe and his believing Romans Rom. 5.11 We have received the Attonement 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dictum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. accepimus effectum istius reconciliationis Spiritum sanctum Grotius Comment ad Rom. 5.11 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Reconciliation Not the fruit and effect of their Reconciliation viz. the holy Spirit which being reconciled to God they had received as Grotius in his Comment goeth about to elude that Text which looketh so broad upon the Socinian but even the benefit of Reconciliation or Attonement which they received upon their believing So the same Authour in his former and more candid thoughts explains it elsewhere Quid hic est aliud Accipere reconciliationem quam accipere remissionem peccatorum Grotius de Satisfact cap. 7. To receive Reconciliation is to receive the benefit of Reconciliation In effect the same with that which is elsewhere called Receiving of remission of sins Acts 10.43 26.18 And this let all of us do Thus receive we this Reconciliation accepting this Grace by faith laying hold upon this Mediatour In this way is Remission of sins received So Peter telleth Cornelius and his company Act. 10.43 To him to Christ give all the Prophets witnesse that through his name his merit whosoever beleeveth in him shall receive remission of sins And in this way receive wee this Reconciliation By faith laying hold upon the Obedience and satisfaction of this our Mediatour applying the merit thereof unto our selves resting thereupon for the great obtaining of this great benefit Thus receive we this Grace of God and this gift by grace which is by this one man Jesus Christ as the Apostle describeth this benefit of Reconciliation or Justification Rom. 5.15 And thus having received this Grace Persevering in it now persevere in it and that by holding fast this our Mediatour our Peace-maker in the armes of our faith Continually interposing him as a skreene betwixt the fire of Gods wrath and our poor sinfull soules presenting him with the merit of his Obedience unto God his Father that so our peace being made it may also be maintained by the means of this our blessed Mediatour Thus be we reconciled unto God by accepting of this Reconciliation 2. And 2ly 2. Laying aside Enmity on our parts By laying aside that Enmity which is in our souls against him Laying down all the weapons of our Rebellion all our sinfull lusts Every of which as Saint James saith of one of them the Love of the world James 4.4 is Enmity with God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Enmity against God though not Directly yet Interpretatively in as much
as they alienate the soul from God And therefore lay them aside This is the Condition of the Covenant on our parts for which this our blessed Mediatour as our surety hath undertaken viz. that we shall deny ungodlinesse and worldly lusts c As ever we desire then to be made partakers of the benefit of this his Mediation see that we performe this Condition Non-performance of the Condition nullifies the Covenant The non-performance of this Condition will make the death of Christ to be of none-effect to us So long as a Rebell continues in actuall Rebellion against his Prince whatever Treaties or overtures of Reconciliation there have been it maketh them all voide rendring him uncapable of his Soveraignes grace and favour So long as a poor sinner standeth it out against God and will not be reconciled with him he cannot expect that God should be reconciled to him No Men must first be turned from the power of Sathan unto God before they can receive remission of sinnes Acts 26.18 See then that in this way we be all of us reconciled unto God that our hearts be reconciled to him so as not willingly to offend or provoke him but to love him and to cleave unto him with full purpose of heart desiring to walke before him in all well pleasing This is that as I said which this our Mediatour in order to our Reconciliation with God hath undertaken that we shall do Let not us offer that wrong to our Surety as to violate the Covenant for performance whereof he stands ingaged Thus be we reconciled unto God 2. And being thus Reconciled 2. Come unto God by and through this Mediator who is now Come we unto him Seeing then we have such an High-Priest let us come boldly to the throne of grace Hebrews 4.14 16. Seeing that we have such a Mediatour make use of his Mediation coming unto God by him Such a Mediator I say What can be required in a Mediatour that is not to be found in him 1. He is a faithfull Mediatour 1 A faithfull Mediatour Hee that sate upon the white horse Revelations 19.11 was called faithfull and true Such is Jesus Christ the righteous Judge and triumphant Conquerour in all his Relations A faithfull witnesse Revelations 1 5. and 3.14 A faithfull High-Priest Hebrews 2.17 And so a faithfull Mediator dealing faithfully betwixt both parties God and Man Being faithfull in things pertaining to God as the Apostle there hath it Hebrews 2.17 viz. in executing his will and satisfying his Justice And faithfull in things pertaining to men dealing effectually with his Father on their behalf not seeking himself This do false and faithlesse Mediatours sometimes being betrusted to intercede for others they speak one word for them and two for themselves seeking themselves in their Mediations But so did not so doth not this our Mediatour In this his Mediation emptying himselfe and laying aside his own interest he sought the good and benefit of his Elect. As Paul saith of himself that in his Ministeriall transactions amongst the Churches he sought not theirs but them 2 Corinthians 12.14 a true patterne for all the Ministers of the Gospel who are not to seek the goods but the good of the people committed to them So did the Lord Jesus In all his transactions as Mediator he seeketh not ours but us not any benefit to himselfe Papists whil'st they contend so eagerly for Christs meriting for himself they do therein seem not a little to disparage this work of his Mediatorship but our Reconciliation and salvation 2 A Mercifull Mediatour 2. And 2ly a Mercifull Mediatour So the Apostle putteth them together in the place forenamed Hebrews 2.17 A mercifull and faithfull High-Priest A mercifull and pitifull Mediatour One that having in his humane nature had experience of our Afflictions our Tentations is ready to succour those which are tempted One that is soon touched with the feeling of our infirmities Such a Mercifull Mediatour he shewed himselfe in the days of his flesh when he wept over Jerusalem upon which he had bestowed so much fruitlesse paines in attempting to gather the inhabitants thereof under the wings of his gracious government and mercifull protection Luk. 19.41 And such a Mediator he stil is having carried the same bowels to heaven with him A Mercifull Mediatour 3ly A potent and prevalent Mediatour 3 A potent and prevalent Mediatour Able to do much with his Father for his people With his Father Being gracious with him so he is This is my beloved Sonne in whom I am well pleased he can impetrate any thing at his hand Father I know that thou hearest me alwayes John 11.42 For his People He is able perfectly to save them which come unto God by him as the former Translation reads that Text Hebrews 7.25 To save them from the wrath of God to save them from their sinnes from the Guilt Terrour Power of them to supply all their wants to do for them above what they are able to ask or think A potent Mediatour able to performe what ever he hath undertaken whether for Man to God or for God to Man Thus hath the Lord herein laid help upon one that is Mighty as the Psalmist speaketh Psalme 89.19 putting this office of Mediatorship upon one that was able to go through with it A potent Mediatour being El Gibbor the mighty God Isa 9.6 4. And 4th a Perpetuall Mediatour 4 A perpetuall Mediatour This Man the Man Christ Jesus continueth ever Heb. 7.24 Ever a Mediatour And so continuing now he is able to save them to the uttermost 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for ever that come unto God by him seeing he ever liveth to make Intercession for them ver 25. It is not with this our Mediator as with that Typicall Mediatour Joseph So long as he lived to intercede for his kindred it went well with them but when he was dead and there arose a new king which knew not Joseph then they went to wreck in their liberties estates lives It is otherwise with our Joseph our Jesus Hee liveth ever sitting continually at the right hand of God making Intercession for his people Hee is a permanent Mediator 5. And lastly a Present Mediator always at hand Absolom when he had a desire to be brought into his fathers presence his Mediator Joab was to seek and though sent for would not come at him 2 Sam. 14.29 It is not so with our Mediator the Lord Jesus he is ever at hand at the right hand of God so as they who would make use of him may know where to find him An Agent who lyeth Lidger in heaven ready to receive and present the suites the Petitions which his people shall at any time put into his hand So as by his means they may obtaine mercy and find grace to help in time of need Heb. 4.16 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Seasonable Succour sutable to their present necessities Now put all these together Such is this
our Mediator a Faithfull Mercifull Potent Permaneant Present Mediatour what remains then but that having so many and great Incouragements we make use of his mediation coming unto God by him And that Boldly viz. with an awfull boldnesse Thus doe Suppliants come unto their Prince Come boldly to God through him making use of his Mediation having some speciall favourite to their freind standing at his right hand they come with an awfull confidence awed with the Majesty of the Prince but confident in the presence and prevalency of that their Mediatour And thus come wee to the throne of grace in an holy aw of the Majesty of God but with an holy confidence of this our Mediator Thus make we use of his mediation And this doe wee both for our selves and others 1 For our selves For our selves begging renewed pardons for our daily sinnes suing them out in his name presenting our daily wants begging that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that continuall supply of the Spirit with all other blessings requisite and convenient the dispencing wherof is committed to this our Mediator Thus make suit for ourselves 2. For others And in like manner for others For the Church of God for all who desire or stand in need of our prayers This the Apostle presseth in the entrance into this chapter I exhort that supplications prayers intercessions c. be made for all men And this he exciteth to upon this ground among others For there is one Mediatour betwixt God and men the Man Christ Jesus one who Intercedeth in the behalfe of such Intercessours ready to receive and present their Petitions on whose behalfe soever presented unto God his Father And thus have I at length through a gracious conduct finished the former of these conclusions which informs us that Jesus Christ is Mediator betwixt God and men Come we now to the later in the handling whereof I shall be very concise having already dispatched what I aimed at when I took this Text in hand Doctrine 2. The Man Christ Jesus is the onely Mediator betwixt God and men Christ the only Mediator So much is clearly insinuated by the Apostle here in the Text There is One Mediator One and but one So are we to understand this Particle here Calvin ad loc Exclusively As in the former part of the verse There is one God One and but One. So in this later There is one Mediator one and but one Pointing out Jesus Christ but excluding all others from sharing with him in this office So it is looked upon not onely by Protestant but also by some of the most ingenuous of the Romish Expositours Estius ad loc And thus it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 There is One and onely one Mediator betwixt God and men the man Christ Jesus Typified by Moses and Aaron Exod. 14.2 So much was not obscurely shadowed out in that pair of typical mediators under the law Moses and Aaron At the giving of the Law Moses was alone with God in the mount The Prohibition was expresse No man shall come up with thee Ex. 34.2 3. Then there was no Mediator betwixt God and the people but he The Law was given 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the hand of a Mediatour viz. Moses Gal. 3.19 In like manner Aaron and the High Priests successively after him when they went into the holy Place to present the blood of the Sacrifice before the Lord for the errours of the people which they did once every year they went in alone Heb. 9.7 Into the second tabernacle went the High Priest alone Herein both shadowing out this great and Archetypall Mediatour the Lord Jesus who is the alone Mediatour betwixt God and men A truth sufficiently confirmed by Christ's own attestation John 14.6 Confirmed by Scripture I am the way saith he the truth and the life Jesus Christ is the way whereby men come unto God to have union and communion with him here and hereafter So he is and that not onely Exemplariter as Grotius blancheth it Grotius Com. in John 14.6 in regard of his Example by the imitation whereof men come to heaven but also Efficienter in regard of his Mediation his Satisfaction and Intercession He it is who hath laid out unto us and paved for us a new and living way to God by his own meritorious blood Heb. 10.20 which he keepeth open by his continued Intercession Thus is he the way and the onely way So it followeth No man cometh unto the Father but by me John 14.6 Into the Holy of holies there was but one way no more is there into the Heaven of Heavens And that is by Jesus Christ his Mediation his Satisfaction his Advocation To the same purpose is that other Text John 10.9 where our Saviour seteth forth the same Truth though under a different similitude I am the door by me if any man enter he shall be saved Men enter into a house by the door and thus do we enter into Heaven by our prayers now and persons hereafter even by and through Jesus Christ and only through him who is the alone Mediatour betwixt God and man By Arguments That he is so may further be confirmed by divers Arguments which evince this Truth Arg. 1. This Mediatour must be a middle person betwixt both Arg. 1. The Mediatour betwixt God and men must be a middle Person having an interest in both parties partaking of both natures He must be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 both God and man otherwise he cannot be capable of doing and performing all mutuall offices betwixt them But this is proper and peculiar onely to Jesus Christ Arg. 2. He must be a righteous person Aug. l. 2. contra Epist Parmen cap. 8. Arg. 2. The Mediatour betwixt God and men must be an innocent a righteous person one that needeth none to mediate or intercede for himselfe So Augustine hath rightly determined it Pro quo nullus interpellat sed ipse pro omnibus hic unus verúsque Mediator est He that intercedes for all but needeth none to intercede for him he is the true and onely Mediatour Now such a one is Jesus Christ and onely he As for all other of the Sons of men being sinners by nature they stand in need of a Mediatour to reconcile them to God and to intercede for them Only Christ is such an High Priest as the Apostle speaketh of Heb. 7.25 One that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Holy harmless undefiled separated from sinners And therefore the only true Mediator Arg. 3. Christ onely able to perform the Office of a Mediatour Arg. 3. Again He onely is able to perform the office do the work of a Mediatour betwixt God and men None able to satisfie the Justice of God but he none able to pay an infinite price for an infinite guilt to an infinite Justice but that infinite person who being man was more then man God and man None
able to restore the Image of God in man but he who was the Image the essential and substantial Image of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the expresse Image of his Father's Person as Christ is called Heb. 1.3 None able to reveal and make known the whole mind and will of God unto man but he he who was in the bosome of the Father and is the Word of the Father None able to ingratiate poor sinners with God his Father but he he who was the well beloved Son of God in whom the Father was wel pleased None able to make others Sons by grace the grace of Adoption but he that was the Son of God by nature by an eternall generation none able to performe that threefold office of a King Priest and Prophet to his Church but he In a word none able to effect the salvation of lost mankind but he Neither is there salvation in any other for there is no other name under heaven given among men whereby we must be saved Acts 4.12 No name no other Person or Power whereby salvation can be expected but only by and through the merit and Mediation of Jesus Christ He onely is able to perfome the office of a Mediatour Arg. 4. Again Arg. 4. There needeth no other Mediatour Other Mediator there needeth not He being so every wayes sufficient for all those services which belong to that office Able to satisfie for his people to pay all their debts to receive and present and their prayers and wants to reveal the whole mind of God to them In a word Able perfectly to saved those who come unto God by him Heb. 7.25 You see that it is so why it must be so For further illustration give me leave to clear an Objection or two Object 1. Moses is called a Mediatour Object 1. Is Christ the only Mediatour How then is this attributed to others in particular to Moses in that place fore-alledged Gal. 3.19 The Law was given in the hand of a Mediator meaning Moses Answer Others may be Ministers of the Word but not Authours of the Work of Reconciliation Ans To this is it answered Others may be Ministers of the word but not Authours of the work of Reconciliation Such was Moses an Internuncius an Intermessenger betwixt God the people And such are the Ministers of the Gospel whose office the Apostle sets forth 2 Cor. 5.18 19. They have the ministry the word of Reconciliation committed and given unto them Thus are they Ministers of the word but not Authours of the work This is Christ's peculiar But one Mediatour Object 2. Are not Saints and Angels Mediatours Object 2. But what say we to Saints and Angels Are not they Mediators betwixt God and men though not of Redemption yet of Intercession They being in Heaven pray for the Church upon Earth Do they not Answer Not Properly no not of Intercession Ans To grant this which in the general may not be denyed Saints and Angels in Heaven sympathizing with the Church upon Earth being members of the same mysticall Body they do earnestly desire the welfare of it Those blessed souls which being separated from their bodies have as yet received but a part of their glory and happiness they wait for the Redemption of their own Bodies And whilest they wish well to themselves they are not unmindfull of others who are yet in that militant state and condition upon earth through which themselves have passed being themselves come safe to shore they are not unmindful of those who are yet floating amidst the waves of this troublesome world Both Saints and Angels questionlesse do desire the welfare of all God's Elect the perfecting of his Kingdom of Grace here and the hastening of his Kingdom of Glory hereafter And these desires they may in their way represent unto God About this we will not contend with any adversary But what then shall we hereupon stile them and own them for Mediators Not so no not so much as Mediators of Intercession This I shal clear up unto you anon in the Application To which I shall adjourn it Obj. 3. But what say we to Saints upon Earth Obj. 3. Are not Saints upon Earth intercessors Are not they Mediators Do not they intercede for others Is not this both their liberty their Duty Surely they both may do it and must do it Moses in his time interceded for Israel yea for Pharaoh Samuel for Saul Job for his friends And Paul here in the entrance of this Chapter requires it from all I Exhort that Intercessions he made for all men v. 1 How then do we say that there is but one Mediatour betwixt God and Men Ans A Broad difference betwixt Christs Mediation and theirs A. to this it is answered There is a broad difference betwixt Christs Mediation his Intercestion and theirs They are indeed mutuall and humble suppliants one for another at the throne of grace Not presenting the prayers of others Not suing for any thing in their own names but in the name of Christ not in way of Merit but of Mercy All their confidence of obtaining their desires at the hands of God whether for others or themselves being in the alone Merit and Mediation of Christ as the Priests interceding was by the blood of the sacrifice which he offered up But now Christ in his Intercession for his people presents and tenders his own blood his own Merit unto God his Father by vertue whereof he impetrateth and obtaineth whatever he maketh suit for So as still he is the alone Mediatour properly so called Obj. 4. Is not the Holy ghost an Advocate Obj. 4. But yet in the last place Is this office peculiar unto Christ What say we then to the Holy Ghost doth not he come in as a partner with Christ in this his Mediatorship How else is it that each is stiled a Paraclete an Advocate So Christ is called 1 Joh. 2.1 We have an Advocate with the Father Jesus Christ the righteous And the same stile is given by Christ himself unto the Holy Ghost Joh. 14.16 I wil pray the Father and he wil give you another Advocate So again v. 26. cap. 15.26 16.7 In all which places the word in the Originall is one and the same 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Paraclete an Advocate An. The Holy ghost properly a Comforter An. For Answer to this know we that one word signifieth both an Advocate and a Comforter In the former sense it agreeth properly unto Christ in the later to the Holy ghost whose office it is to comfort the hearts of Gods people So our Translation there most fitly renders it a Comforter Rep. But the Holyghost is said to intercede for us So we have it expresly Rom. 8.26 Improperly an Intercessour The Spirit it self maketh Intercession for us A. True it doth so but how why by teaching the faithfull how to make their requests provoking them
truth of mortification Briefly It is an universall cessation arising from an inward Principle 1. An universal 1. Universall cessation not in respect of the Acts but the Kinds of sin He that is dead is feed from sin 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from Sin not this sin or that sin but all sin no more living to the lusts of men any lusts So much is insinuated where Mortification is called a putting off of the body of sins Col. 2.11 Not a member of this body but the whole body Death is a supersedeas to all natural operations it runneth thorow the whole man and every part of it closing the ey deafning the ear binding the tongue the hand the foot c. Such is true mortification a through work running through the whole man and through the whole body of sin Through the whole man not only the outward man but the inward causing a cessation from sin not only in the outward Action but in the inward Affection 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith the Heathen Poet The dead man longs not Anacreon citat per Bezam in Rom. 6.7 Even so doth this spirituall death it puts an end to all the inordinate longings of the soul so as sinful affections do not finde that allowance which sometimes they did They which are Christs have crucified the flesh with the lusts and affections therof Gal. 5.24 viz the inward affections of the soul whether irascible or concupiscible as Grot. explains that place A mortified person ceaseth not only from practical but contemplative wickednesse He doth not regard iniquity in his heart as David speaketh of himself Psal 66.18 And as it runs through the whole man so through the whole Body of sin Not killing one sin and sparing another 1 Sam. 15.15 like Saul who made a Cull amongst the cattell sparing the fattest So indeed do some deal by their lusts mortifying some not others their fat pleasurable profitable sins these they will spare as serviceable to them So doth not the true mortified person He dealeth impartially setting himself against all sin secret sins as well as open small sins as well as great He doth not willingly spare any Where this work is partial it evidenceth it not to be right Dying to sin imports an universall Cessation from sin 2. Springing from an inward Principle 2. It springeth from an inward principle from an inward change in the heart This is the difference betwixt a man that is bound and a man that is dead Each ceaseth from motion but the one the dead man doth it from an inward principle he hath neither power nor will to move The other from outward restraint He would move but cannot Thus do wicked men sometimes cease from sin abstain from the outward Acts of sin but no thanks to them there are some restraints upon them In the mean time their will is the same that ever it was As it is with a theefe in the Prison being manacled and shackled now he ceaseth from robbing and pilfering but yet it may be he is as very a theef as ever he was The outward act is restrained but the inward disposition not changed But in a regenerate person there is an inward change from whence this cessation proceedeth This Practicall Mortification springs from an Habituall Mortification His heart is turned from and against all sin dead to it He doth not finde that taste that sweetnesse in sin which sometimes he did Nay he loatheth abhorreth it he hath a secret Antipathy against it against sin as sin And thereupon it is that he endeavours the Mortification of it As a man that killeth a snake not out of any particular quarrell which he hath against it but out of that generall enmity that is betwixt his nature and the whole brood of Serpents Gen. 3.15 Now bring we our supposed Mortification to these Touch-stones Is it so Vniversall springing from such an inward Principle in the soul Reaching to all sins proceeding from an inward change in the heart If so now conclude it we are in the number of those who are planted together with Christ in the likeness of his Death Otherwise our Cessation from sin being only partiall or occasionall this evidenceth it to bee no true Mortification This Triall being made now two sorts of persons come to be dealt with Such in whom this work is begun Such in whom it is wanting A word or two to Each Vse 2. For the former let them be taught whither to give the praise and glory of this work Application to mortified persons Let them glory in Christ viz. to Jesus Christ He it was that merited this benefit for them and he it is that effecteth it in them by letting out and sending forth the vertue of his death making it efficacious in them for the killing of the Body of sin This could we never have done of our selves If it be done If the work of Mortification be begun If there be an Habituall Mortification wrought in the soul this is the work of Jesus Christ a fruit and effect of his Death That is the Stock from whence this Mortifying vertue issued And therefore not unto our selves but unto him be the glory of the work Paul will glory in nothing but in the Crosse of Christ by which he was crucified to the world Gal. 6.14 Application to unregenerate persons who are Vse 3. For those which want it Let them be first Exhorted then Directed 1. Exhorted to seek after this blessed work 1 Exhorted to seek after this work never to give rest unto their souls untill they finde such an habituall Mortification wrought in them Arguments or Motives I shall need no other then those which I have hinted already If we be not thus dead with Christ we shall never live with him If wee be not thus Crucified mortified with him we shall never be glorified with him If wee be not thus ingrafted in the likenesse of his death we never shall be in the likenesse of his resurrection 2 Directed to go to the crosse of Christ 2. Directed how to attain what they desire in what way and by what means this blessed work may be both begun and carried on Go to the Crosse of Jesus Christ That is the Stock from whence must issue this mortifying vertue for the crucifying killing of sin It is not all our own Purposes Resolutions Promises Vowes Covenants Indeavours Vndertakings in our own strength that will effect the mortifying of sin No this is the work of a supernatural power a fruit and effect of the death of Jesus Christ And therefore whoever of us would have this work wrought in us let us have recourse to his Crosse his Death and that in a three-fold way By way of Meditation Application Imitation 1. By way of Meditation Seriously 1 By way of Meditation upon sad and deliberate thoughts consider and contemplate the Death of Jesus Christ how shamefull how painfull how bitter it was