The Pattern of Wholesome Words, Chapter 17
CHAP. XVII. Of Christ as Mediator.
HItherto of the principles concerning the person of Christ: his office followes.
The principles cō cerning his office, consider it either in the whole, or in the parts of it.
The whole office of Christ is to be a mediator, and so the principles that concerne the mediatorship are fiue:
First, that there is but one mediatour betweene God and man, euen Iesus Christ, 1. Tim. 2.5. For there is one God, and one mediator betweene God and man, which is the man Christ Iesus.
Act. 4.12. Neither is there saluation in any other: for amongst men there is giuen none other name vnderunder heauen whereby we must bee saued.
Luk. 2.11. That is, that vntounto you is borne this day in the City of Dauid a Sauiour, which is Christ the Lord. Because there is none more mercifull, Heb. 2.17. Nor more able, Heb. 7.25.
That the cause of our saluation in his mediation is not merit in man, but grace in God and Christ, 2. Tim. 1.9. Who hath saued vsus, and called vsus with an holy calling, not according to our workes, but according to his owne purpose and grace, which was giuen to vsus through Christ Iesus before the world was.
Tit. 3.4.5. But when the bountifulnesse and louelove of God our Sauiour toward man appeared.
Not by the workes of righteousnesse, which we had done, but according to his mercy he saued vsus by the washing of the new birth, and the renewing of the holy Ghost.
Ephes. 2.8. For by grace are ye saued through faith, and that not of your selues; it is the gift of God.
That this mediation was from the beginning of the world, and shall be to the end, Hebr. 13.8. Iesus Christ yesterday, and to day, the same also is for euer.
1. Pet. 1.20. Which was ordained before the foundation of the world, but was declared in the last times for your sakes.
Reuel. 13.8. Therefore all that dwell vponupon the earth, shall worship him, whose names are not written in the booke of life of the Lambe, which was slaine from the beginning of the world.
For in the knowledge, destination, and acceptation of God, the two natures were accounted as vnited, and with him the things done and to be done, present and to come, are all one.
For explication of this principle, if we aske when the mediator was giuen, it must be answered three waies:
1. If we respect Gods decree, he was giuen before all eternity, Ephes. 1.4. As he hath chosen vsus in him before the foundation of the world.
2. If wee respect the vertue and efficacie of his mediation, he was giuen when need was from the beginning of the world, Reuel. 13.8. Which was slaine from the beginning of the world.
3. If we respect his manifestation in the flesh, he was giuen in the fulnesse of time: 1600. yeeres agoe, Galath. 4.4. But when the fulnesse of time was come, God sent forth his Sonne made of a woman, and made vnderunder the law.
1. Tim. 2.6. Who gaue himselfe a ransome for all men, to be a testimony in due time.
4. That without the mediation of Christ no flesh can bee saued, Act. 4.12. Neither is there saluation in any other: for among men there is giuen none other name vnderunder heauen, whereby we must bee saued.
Psalm. 143.2. And enter not into iudgement with thy seruant, for in thy sight shall none that liueth be iustified.
Iam. 3.2. For in many things we sinne all.
5. That by the mediator a new agreement or contract was made with God, Ierem. 31.33. But this shall be the couenant that I will make with the house of Israel: after those dayes saith the Lord, I will put my law in the inward parts, and write it in their hearts, and will be their God, and they shall bee my people.
Heb. 8.13. In that he saith a new Testament, he hath abrogated the old; now that which is disanulled, and waxed old, is ready to vanish away.
Rom. 3.23.24. For there is no difference, for all hauehave sinned, and are depriued of the glory of God, and are iustified freely by his grace through the redemption that is in Christ Iesus.
Galath. 3.21.22. Is the Law then against the promise of God? God forbid: for if there had been a law giuen, which could hauehave giuen life, surely righteousnes should hauehave been by the law.
But the Scripture hath concluded all vnderunder sinne, that the promise by the faith of Iesus Christ should be giuen to them that beleeue.
For the explication of this principle we must vnderstand:
1. First, that the Scriptures make mention of three couenants, that God hath made.
The one generall, and terrene with all creatures about their preseruation from the vniuersall deluge: of this, Genes. 9. &c. but of this couenant wee hauehave nothing to doe here.
The second was the couenant, called the couenant of workes, this was made with all mankinde in Paradise, and stands still in force, since the fall, as men are in the estate of nature, the condition whereof on mans part is in the morall law.
The third was the agreement made with man by meanes of the mediator, this was called from duplicate page duplicate page the fall to the dayes of Abraham, the promise, as being contriued in those words of promise, Gen. 3.15. I will also put enmity betweene thee and the woman, and betweene thy seed and her seed: He shall break thine head, and thou shalt bruise his heele, &c.
From Abraham to Moses, it was called the couenant, Genes. 17. &c. From Moses to Christ, and so still the Testament; and as it stands in difference from the couenant of workes, it may bee called for all this time, the couenant of grace.
Secondly, that in this agreement with God by the mediator, the mediator did vndertake for two things:
1. To pay all our debts, and satisfie Gods Iustice, by a price of infinite value, Esa. 53.5.6. But hee was wounded for our transgressions, he was broken for our iniquities, the chastisement of our peace was vponupon him, and with his stripes we are healed.
All we like sheep hauehave gone astray, we hauehave turned eueryevery one to his owne way, and the Lord hath laid vponupon him the iniquity of vsus all.
Iob 33.24. Then will he hauehave mercy vponupon him, and will say deliuer him, that he goe not downe into the pit: For I hauehave receiued a reconciliation.
1. Tim. 2.6. Who gaue himselfe a ransome for all men to be a testimony in due time.
2. To purchase and merit for vsus Gods fauour and kingdome by a most absolute and perfect obedience, Eph. 1.6. To the praise of the glory of his grace, wherewith he hath made vsus accepted in his beloued.
Thirdly wee must vnderstand wherein these new couenants agree, and wherein they disagree.
These couenants agree in these two things: First, that they both were tendered to vsus by God. Secondly, that they both require a full and perfect righteousnesse, as the condition of eternall life.
They differ:
1. In the manner of knowing of them. For the law or couenant of works is knowne in some measure by nature, Rom. 2.15. Which shew the effect of the law written in their hearts, their conscience also bearing witnesse, and their thoughts accusing one another, or excusing: But the Gospell or couenant of grace is not knowne at all by nature: It is a mystery, Colos. 1. 26. Which is the mystery hid, since the world began, and from all ages, but now is made manifest to his Saints.
1. Cor. 2.7. But wee speake the wisdome of God in a mystery, euen the hid wisedome which God had determined before the world, vntounto our glory.
2. Tim. 1.10. But is now made manifest by the appearing of our Sauiour Iesus Christ.
2. In the ministers of both: Moses was the minister of the law, but Christ of the Gospell, Ioh. 1. 17. For the law was giuen by Moses, but grace and truth came by Iesus Christ.
3. In the means of attaining to the end common to both: the law is a law of workes, and requires doing, or else will not giuegive wages: but the Gospell is a law of faith, requiring beleeuing in him, that iustifieth the wicked, Rom. 3.21. But now is the righteousnesse of God made manifest without the law, hauing witnesse of the Law, and of the Prophets.
Rom. 4.5. But to him that worketh not, but beleeueth in him that iustifieth the vngodly, his faith is counted for righteousnesse.
Rom. 10.5. For Moses thus describeth the righteousnesse which is of the law: that the man which doth these things shall liue thereby, &c.
Againe, the law requires perfect righteousnesse in our owne persons, but the Gospell offers the righteousnesse of another to be receiued by faith, Rom. 8.3.4. For that that was impossible to the law, in as much as it was weake, because of the flesh, God sending his owne Sonne in the similitude of sinfull flesh, and for sinne condemned sinne in the flesh; that the righteousnesse of the law might be fulfilled in vsus, &c.
Rom. 5.19. For as by one mans disobedience many were made sinners; so by the obedience of one shall many also be made righteous: Rom. 10.4. For Christ is the end of the Law for righteousnesse, vntounto eueryevery one that beleeueth.
The Law requires our debts eueryevery farthing, the Gospell publisheth the acquittance of the principall, by reason of the satisfaction of the suretie. The Law giues heauen, as wages for work done; the Gospell giues heauen gratis.
4. In effects or efficacy; the Law requiers good workes, but giues no power to do them, Deuter. 29.4. Yet the Lord hath not giuen you an heart to perceiue, and eies to see, and eares to heare vntounto this day: but the Gospell giues the Spirit of God, which worketh what he requireth, Ier. 31.33. But this shall be the couenant that I will make with the house of Israel: After those daies, saith the Lord, I will put my Law in their inward parts, and write it in their hearts, and will bee their God, and they shall be my people.
Ezech. 36.27. And I will put my Spirit within you, and cause you to walke in my statutes, and yee shall keepe my iudgements, and do them.
2. Cor. 3.9. For if the ministrie of condemnation was glorious, much more doth the ministration of righteousnesse exceeds in glory.
The Law shewes the disease, and the Gospell cures it, Rom. 7. 6. But now we are deliuered from the Law being dead vntounto it, wherein we were holden, that we should serue in newnesse of spirit, and not in the oldnesse of the letter.
24. O wretched man that I am, who shall deliuer me from the body of this death? &c.
The knowledge of sinne is by the Law, but that which heales vsus, is the tidings of remission in Iesus Christ.
5. In the persons, to whom they belong: the Law is for the vnrighteous, 1. Tim. 1.9. Knowing this, that the Law is not giuen vntounto a righteous man, but vntounto the lawlesse and disobedient, to the vngodly, and to the sinners, to the vnholy, and to the prophane, &c.
But the Gospell belongs to the poore and penitent, Luke 4. 18. The Spirit of the Lord is vponupon mee, because hee hath anointed mee, that I should preach the Gospell to the poore; he hath sent me, that I should heale the broken heart, that I should preach deliuerance to the captiues, and recouering of sight to the blind, that I should set at liberty them, that are bruised, &c.
The vses may be.
First, for consolation vntounto all the godly, and this comfort in their Mediatour, and the new couenant in him may be the more distinctly formed in vsus, if we consider:
1. The priuiledges and benefits wee reape by this new couenant.
2. The properties of the couenant.
3. The persons, to whom it may belong.
For the first, by meanes of the Mediatour in this new couenant, we receiue many admirable prerogatiues and blessings, as
1. The abrogation of the old couenant, Heb. 8.13. In that hee saith a new Testament, he hath abrogated the old: now that which is disanulled, and waxed old, is ready to vanish away. So as now we are not vnderunder the Law, but vnderunder Grace, Rom. 6.14. For sinne shall not hauehave dominion ouer you: for ye are not vnderunder the Law, but vnderunder grace, &c.
2. Communion of Saints from all parts of the world: men of all Nations comming in vponupon this new agreement, Isaiah 49.6.11. And he said, it is a small thing, that thou shouldest be my seruant, to raise vp the Tribes of Iacob, and to restore the desolations of Israel: I will also giuegive thee for a light of the Gentiles, that thou maist bee my saluation vntounto the ends of the world.
Matth. 8.11. But I say vntounto you, that many shall come from the East and West, and shall sit downe with Abraham, Isaack and Iacob in the Kingdome of heauen, &c.
3. Reconciliation with God, and the pardon of all sins, 2. Cor. 5.19. For God was in Christ, and reconciled the world to himselfe, not imputing their sinnes vntounto them.
Ier. 31.33.34. But this shall bee the couenant, that I will make with the house of Israel, after those daies, saith the Lord, I will be their God, and they shall be my people. And I will forgiue their iniquitie, and will remember their sins no more. Heb. 9.15. And for this cause is he the Mediator of the new Testament, that through death, which was for the redemption of the transgressions, that were in the former Testament, &c.
The mediatour paying all our debts.
4. A righteousnesse answerable to that of the Law wrought for vsus, and imputed to vsus, Rom. 8.4. That the righteousnesse of the Law might be fulfilled in vsus, which walke not after the flesh, but after the Spirit.
5. The inhabitation of the Spirit of God taking possession of vsus vntounto Gods vse for euer, Isai. 59.21. And I will make this my couenant with them, saith the Lord; my Spirit that is vponupon thee, and my words which I hauehave put in thy mouth, shall not depart out of thy mouth, nor out of the mouth of thy seede, saith the Lord, euen from henceforth for euer.
6. The Law of God put into our hearts from the least to the greatest, Ier. 31.33. But this shall be the couenant that I wil make with the house of Israel: After those daies, saith the Lord, I will put my Law in their inward parts, & write it in their hearts, &c.
7. A couenant with all creatures, who must be at peace with vsus, and seruiceable to vsus, Hosea 2.18.21.22. And in that day will I make a couenant for them with the wilde beasts, and with the foules of the heauen, and with that, that creepeth vponupon the earth: and I will breake the bow, and the sword, and the battell out of the earth, and I will make them to sleepe safely. And in that day I will heare, saith the Lord, I will euen heare the heauens, and they shall heare the earth.
And the earth shall heare the corne, and the wine, and the oile, and they shall heare Israel.
8. Gods sanctuary in the midst of vsus, and his presence with vsus for euer, Ezech. 37.26.27.28. Moreouer, I will make a couenant with them of peace: it shall be an euerlasting couenant with them, and will set my sanctuarie amongst them for euermore.
My tabernacle also shall bee with them, yea I will be their God, and they shall be my people.
9. The promise of an eternall inheritance, Heb. 9.15. And for this cause is he the Mediatour of the new Testament, that through death, which was for the redemption of the transgressions that were in the former Testament, they which were called, might receiue the promise of eternall inheritance, &c.
The second part of the consolation may be raised from the consideration of the properties of the couenant, which are
That it is free, and God stands not vponupon desert in vsus, Isai. 55.1.2.4. He, eueryevery one that thirsteth, come yee to the waters; and yee that hauehave no siluer, come buy, and eate: come, I say, buy wine, and milk without siluer, and without mony.
Wherefore doe you lay out siluer, and not for bread? and your labour without being satisfied? hearken diligently vntounto me, and eate that which is good, and let your soule delight in fatnesse.
Behold, I gaue him for a witnesse to the people, for a Prince and a Master vntounto the people, &c.
That it is vnchangeable and eternall, Isaiah 54.10. For the mountaines shall remoue, and the hilles shall fall downe; but my mercy shall not depart from thee, neither shall the couenant of my peace fall away, saith the Lord, that hath compassion on thee.
And we may the rather be assured of this, if we consider:
1. The nature of God: Mercy pleaseth him, and he is so desirous of reconciliation, that hee beseecheth men to be reconciled, 2. Cor. 5.19.20. Hosea 2.19.
2. The propitiation in Christ God hath proclaimed it from heauen, that in him hee is well pleased, and fully pacified, Mat. 3.17. &c. And Christ is giuen for a couenant of the people, Isai. 49.8.
3. That there is an act for it in the counsell of God from euerlasting, 1. Cor. 2.7.
4. That God hath sworne to keepe this couenant, Heb. 6.18. and 7.19.20.21.22. Isai. 42.6.7.
5. That it is confirmed by the death of the restator, Heb. 9.16. Matth. 26.27.
6. Because he euer liueth to make request for vsus at the right hand of God, and is able perfectly to saue those that come vntounto him, Heb. 7.25. & 13.8.
7. Because the Law cannot disanull it, Gal. 3.17.
8. That we hauehave sacraments to confirme it, and seale to it: and if wee can bee perswaded, that the Flood shall come no more, when we see the Rainbow; how much more should the glorious sacraments of the new Couenant, settle vsus in the assurance of the vnchangeablenesse of Gods good will towards vsus?
9. That the couenant is kept, not only in the word, which cannot be blotted, but also wee hauehave the keeping of it in our owne hearts, Rom. 10.4.5.
10. That God is now long since knowne to the Church by the name of Iehouah, which notes both his constancy and al sufficiencie, Exod. 6.3.
This is comfortable if we consider the persons, that may be capable of the priuiledges of this new Couenant. God stands not vponupon desert, Esay 55.1. the stranger and the Eunuches may be as well accepted here, as the sonnes and daughters, if their hearts bee sincere with God, Esay 56.4.6. the abiect Gentiles are not excluded, Esay 49.7.
What should I say, the whole world is inuited, and worlds of people may bee reconciled to God, 2. Cor. 5.19.
And as this is comfortable at all times, so there is comfort to be gathered out of it in speciall distresses, as
1. In the case of sinne.
2. In the case of affliction.
3. In the case of death.
For the first, in the case of sin after calling, it is a memorable place, 1. Iohn 2.1. My babes these things write I vntounto you, that ye sinne not: and if any man sinne, we hauehave an aduocate with the Father, Iesus Christ the righteous.
For the second: in the case of affliction, there are many Scriptures that hauehave recourse to this doctrine for cōfort. If the godly bee grieued and oppressed, and come vntounto God, and humble thēselues, the Lord wil remember this couenant, and heare them: as Exod. 2.2.4.5. and Exod. 6. 4.5.6. Leuit. 26.41.42. &c.
The godly know in all afflictions, whom they hauehave trusted, and ought to beleeue, that hee will keepe yt, which by couenant is committed to him, 2. Tim. 1. 12. Christ hath commission from God by vertue of this couenant to say to the prisoners, go forth, and to them that are in darknes, shew your selues, Esa. 49.9.10. For a small moment God may forsake, but with great mercy will hee gather vsus: In a little wrath he may hide his face, but in euerlasting kindnesse will hee hauehave mercy on vsus: For this is as the waters of Noah, &c. The mountaines may depart; but his kindnesse, and the couenant of his peace shall not depart, nor be remoued, saith the Lord, that hath mercy on vsus, Esa. 54. from the 7. to 11.
For the third, in the case of death, it is a knowne instance of Iob, how he comforted himselfe in his Redeemer, in the middest of all his wonderfull distresses, that seemed to threaten his death (as it were) eueryevery moment, Iob 19.25. For I know that my redeemer liueth, and he shall stand the last on the earth.
Thus of the vses for consolation: The instructions follow, and may be cast into two sorts.
For this doctrine of the new couenant in the mediator may teach vsus; 1. both what to auoid; 2. and what to doe.
The consideration of these principles should teach vsus to shun two things:
1. The conceit of merit of our owne workes, and all boasting of any worthinesse in our selues. For this were to make the promise of none effect, and the grace of this new couenant void: it were to stand to the old couenant, Rom. 4.14. For if they which are of the law be heires, faith is made void, and the promise is made of none effect.
Rom. 3.27. Where is then thy reioycing? it is excluded: by what law? of workes: nay, but by the law of faith.
Rom. 10.4. For Christ is the end of the law for righteousnesse vntounto eueryevery one that beleeueth, &c.
2. The forgetfulnesse of God; whatsoeuer befall vsus, we should not forget God, nor deale wickedly in his couenant, Psal. 44.17. All this is come vponupon vsus, yet doe we not forget thee, neither deale wee falsly concerning thy couenant.
The duties we should do, may be referred to two sorts: for either, 1. they are such as fit vsus for this new couenant; 2. or such as we should doe to walke worthy of it.
If we would hauehave any comfort by the mediator, and this new agreement with God.
1. We must turne from our transgressions, else wee hauehave no redeemer, Esa. 59.20. And the Redeemer shall come vntounto Sion, and vntounto them that turne from iniquities in Iacob, saith the Lord.
We must bee new creatures, al things in vsus must now be new, our old things must bee passed, and giuen ouer, 2. Cor. 5.17.18.19. &c.
Going and weeping we should goe, and aske for the way, Ierem. 50.4.
Secondly, wee must come to Christ being wearie, and laden, and receiue him, and lay hold vponupon him by faith. This new agreement is chiefly published for the obedience of faith, Rom. 16.26. Rom. 3.25.
That wee may walke worthy of this couenant, we must looke to diuers things.
First, we should inflame our hearts to the louelove of the Lord Iesus, & be ready to acknowledge his wonderfull louelove to vsus, that dedicated this Testament with his blood, Heb. 9.16. Esa. 59.16. &c.
God should bee our portion for euer, Psalm. 73.26. My flesh faileth, and my heart also: but God is the strength of my heart, and my portion for euer. What now should bee our hope? our hope should euen be in God, Psal. 39.7. And now Lord what waite I for, my hope is euen in thee?
We should for all other things of this life confesse our selues to bee strangers, and pilgrims, and imbrace onelyonly these new promises of a better happinesse, Heb. 11.13.
We should neuer be ashamed of the testimony of the Lord, nor of this doctrine of the mediator, for all the Papists in the world; but partake willingly of all the afflictions may befall vsus for this glad tidings in the Gospell, 2. Tim. 1.8. to the 13. But rather glory in our singular riches, which is Christ in vsus, Colos. 1.27.
We should striue to liue like such as are now againe confederates of God, and as may become the singular prerogatiues of our new estate. This is briefly comprehended in those few words, Walke before God and be vpright, Genes. 17.1. Esa. 59. 17.18.19.
Wee should bee in a speciall manner carefull, that the salt of the couenant of God bee not lacking, Leuit. 2.13. This is the salt of discretion, and of mortification▪ Gods confederats should bee a wise and humble people, Mark. 9.50.
If euer wee fall into distresse, we must runne to God, and vrge him with his couenant, and deprecate his displeasure, Ier. 14. 21. Doe not abhorre vsus for thy names sake, cast not downe the throne of thy glory. Remember and breake not thy couenant with vsus.
Wee should for euer cleaue vntounto God with full purpose of heart in a perpetuall couenant neuer to be forgotten, Ier. 50.5.
We should learne of God how to carry our selues in all agreements and couenants with men. We should be easie to be reconciled, and keepe our promises, though made with disaduantage. Ministers also may learne from these principles, how to diuide the word. The Law is to be preached to the vnrighteous, and this new couenant of promise in Christ to the penitent and humbled soule, 1. Tim. 1.9. Luk. 4.18.
The last vse may be for terrour vntounto all wicked men that liue in the Church, and securely sinne on without regard of reconciliation, or seeking the benefits of this new couenant. Who can expresse their misery, which receiues aggrauation from their neglect of this grace offered. these are children of the bondwoman, Galath. 4.24. VponUpon these God will fearfully auenge the quarrell of his couenant, Leuit. 26.25. Esa. 24.5. Ier. 34.18. Ezech. 20.36.37. Though they cry vntounto God, he will not know them, Hos. 8.1.2.3. Their couenant with death and hell shall be dissolued, Esa. 28.15.18. For they are all vnderunder the curse, Galath. 3.10. Yea if the Lord proceed to take his staffe, euen beauty, & cut it asunder, and dissolue euen his publike couenant he hath made with the nations; oh how then beyond all hope of cure would bee their miserable condition! or if he doe not doe that, yet if he remoue their candlesticke, by taking the meanes from them, how will these people (whole congregations, that forget God) be turned into hell, and all the multitudes of them!