The Best Treasure, Chapter 3
CHAP. III.
The Humane Nature of Chriſt, diſtinctly conſider'd; it's Reality proved: His Perſonality, or the Divine and Humane Nature in one Perſon; ſhewing what kind of Ʋnion it is, and the glorious Conſequents and Advantages thereof.
WE have a little enquired into the Divine Nature of Chriſt: the Beams of whoſe Glory, but darkly ſeen, yield a wonderful ſplendor, and reviving to a believing Eye. In the next place, let us conſider his Humanity: The Nature of Man, which the ſecond Perſon, aſſumes into a Perſonal Union with himſelf: He is perfect Man as well as God: The Woman's Seed; Made of a Woman, made under the Law, Gal. 4. 4. Made of the Seed of David according to the Fleſh. Rom. 1. 3. For he took not on him the Nature of Angels, but the Seed of Abraham. Heb. 2. 16. The Children being partakers of fleſh and blood, he likewiſe took part of the ſame, ver. 14. And was in all things made like to his Brethren, ver. 17. Called the Son of Man: the Man Chriſt Jeſus: having the Subſtante of the Humane Nature; though not the Perſonal Subſiſtence thereof: He did not take the Perſon of Man into Union with himſelf: for then he would have had two Perſons: and ſo have been no true Mediator: The Mediator being one: 1 Tim. 2. 5. For there is one God, and one Mediator between God and Man, the Man Chriſt Jeſus: But if the Lord Jeſus had taken the Perſon of Man, then he would have conſiſted of two Perſons: the Divine Subſiſtence and the Humane; and ſo there would have been two Mediators, or Perſons mediating, which is contrary to Scripture.
Neither did he take on him the vicious Qualities or Accidents of the Humane Nature: being holy, harmleſs, ſeparate from Sinners: the Holy Spirit overſhadowing the Virgin Mary, and purging the Humane Nature of all its ſinful dregs: forming it of the Subſtance of the Virgin: not of his own Eſſence: whence the Holy thing begotten by the Spirit was not God, but Man; called the Holy Child Jeſus: purely conceived in the Womb of a Sinner, without the leaſt participation of her Sin, or vicious Defects of her Nature, receiving only the perfect Subſtance of Man.
Having the Eſſential parts of the
Body.
Soul.
Humane Nature,
A true and real Body, and not a Phantaſme, and Airy Vehicle, as the Marcionites and Hereticks of old held: He had Fleſh and Bones, which a Spirit hath not, Luke 24. 39. Handle me and ſee me, for a Spirit hath not fleſh and bones as ye ſee me have: This was after his Reſurrection, when the Diſciples doubted that it was an Apparition and not him, and even then Chriſt had a real Body, palpable and viſible, the object of External Senſes.
A Natural, and not an Heavenly Body, as the Manichees affirm'd from 1 Cor. 15. 47. The firſt man is of the Earth, Earthy; the ſecond man is the Lord from Heaven. But to this I anſwer with Zanchy, The Apoſtle doth not ſpeak here of the Eſſential Body of Chriſt; but of his Heavenly Spiritual Power, which he lets out in raiſing the Dead; as in the former verſe. The firſt man Adam was made a living Soul, the laſt Adam was made a quickning Spirit: He ſpeaks not here of the Nature, but of the perſon of the ſecond Adam, as Mediator; the Difference between whom was great: the firſt Adam but a Creature, this a Creator or Quickning Spirit: the firſt Adam had his Riſe from the Earth, this ſecond Adam, as to his perſon, from Heaven: whence (ſaith Paraeus) 'tis evident, the Apoſtle doth not ſpeak here of the matter of Chriſts Body, but of the Original and Dignity of his Perſon: for he grants in this whole Diſcourſe, that Chriſt's Body is one and the ſame with ours; elſe how can his Reſurrection be a proof of ours: and 'tis ſaid, As by man came death, ſo by man came alſo the Reſurrection of the Dead: 1 Cor. 15. 20, 21, 22. And if Chriſt had not a real, natural Body, then he could not be the Seed of the Woman; neither had his Death been a real Death, or a ſatisfactory Propitiation; if the ſame Nature that ſinned had not alſo ſuffered: And therefore it muſt needs be that Chriſt had a Natural Body: He Eat, Drank, Spake, Walked, was weary, ſmitten, bound, crucified: which are alſo demonſtrations of a Natural Body.
And as he had a perfect Body, ſo had he a Soul alſo; contrary to the Doctrine of Apollinaris; or elſe he could not be a perfect Man, and in all things made like unto his Brethren: for 'tis ſaid, when God made Man, He breathed into his Noſtrils the Breath of Life, and man became a living Soul, Gen. 2. 7. Hence, ſaith Lactantius, A Soul-leſs Body is no Humane Body: 'Tis ſaid, His Soul was exceeding ſorrowful, even unto Death, Mat. 26. 38. Had not Chriſt a real Soul, he had not been a living man, nor could be ſaid to have died, when he cried out, Father, into thy hands I commit my Spirit, Luke 23. 46. And having ſaid ſo, he gave up the Ghoſt. This Spirit the Lord Jeſus gave up into his Father's hands, was not his Divine Nature, for that was one with, and ever with the Father: and therefore muſt needs be his Soul; which was his Life; and that departing, he is ſaid to dye, and give up the Ghoſt.
Beſides, That Knowledge in which he is ſaid to increaſe, with thoſe Humane Affections that manifeſtly appeared in him, and thoſe Acts of his Natural Will, plainly proves his Soul: theſe being the Eſſential Faculties of a Rational Spirit. Neither could he have perfectly tranſacted the Office of a Mediator, and undergone all the Sufferings that were to be borne for the Sin of Man, had he not conſiſted of a Humane Soul, as well as Body; part of theſe Penalties, yea the greateſt part being Spiritual, and ſuch as none but the Soul could be fully ſenſible of: And in point of Juſtice, the Soul of man having ſinned, there muſt be a Soul alſo in the Redeemer to undergo Sufferings; wherefore he muſt needs be perfect man in the Eſſential Parts of the Humane Nature,
Body.
Soul.
He had alſo the Properties of the Humane Nature, both Eſſential and Accidental: The Eſſential Properties of man, as well of the Soul, as Body, were in him: The Eſſential Properties, and Faculties of the Soul, which are the Underſtanding, Will, Affections, were ſeated in his Nature; he had a created Underſtanding, that eminently ſhin'd out in his youthful years, being able, at Twelve years old, to diſpute with the Learned Doctors, of his Day, even to the aſtoniſhment of his Hearers. Luke 2. 46, 47. And they found him in the Temple, ſitting in the midſt of the Doctors, both hearing them, and asking them Queſtions; and all that heard him were aſtoniſhed at his Ʋnderſtanding and Anſwers. And ver. 52. Jeſus increaſed in Wiſdom and Stature.
He had likewiſe Natural Affections, ſo as without ſin: He loved the young man in the Goſpel, for thoſe Excellencies that were in him, Mark 10. 21. And had a peculiar degree of Affection to John above the reſt of the Diſciples, Joh. 19. 26. He had compaſſion on the multitude, Mat. 9. 36. And was grieved for the Heart hardneſs of his Diſciples, Mark 3. 5. And had indignation againſt Peter's tempting him to decline his Redemption-work. Mark. 8. 33.
He had alſo the Eſſential Properties of a Humane Body, ſuch as do flow from the Eſſence thereof, and are ſo abſolutely neceſſary to it, as that without theſe the Body would ceaſe to be a Body: as Quantity, Figure, Members, Dimenſions: He had a Material Body, conſiſting of Fleſh and Bone, with its Lineaments and Members; Face, Hands, Feet; he had a Stature, in which he grew, as other men do, Luke 2. 52. A Body circumſcribed in a place, that muſt needs have a Circumference, and be in one place at once circumſcriptively, not definitively, as Spirits are: Neither does its Union with the Divine Nature, or its glorified ſtate in Heaven, alter this Eſſential Property of a Body: Nor is the Omnipotency of God a ſufficient Argument to warrant the Body of Chriſt to be in Heaven, and Earth, and in divers places at once; ſeeing God's Abſolute Power never croſſeth his Actual Power, or infer a contrariety to his Truth, and to the natural Being of things. Neither did he aſſume the Parts and Eſſential Properties of Man only, but the Infirmities alſo, and accidental Properties of the Humane Nature: though not thoſe which were Perſonal and Vicious, and procur'd by Perſonal Sins, or defection in their particular Natures, as Diſeaſes, Blindneſs, Lameneſs, Deformity, which were not the abſolute and univerſal Products of Original Sin, incident to every one, but ariſing from ſome particular Cauſes, and peculiar to ſome Perſons onelyonly; theſe our Lord Jeſus did not take upon him, but ſuch Infirmities as were accidental to the whole Nature, for that he himſelf alſo is compaſſed with Infirmities, Heb. 5. 2. not ſinful; as culpable Ignorance and Errour, but Natural Infirmities, ſuch as were incident to our Natures, (Sin excepted) and ſuch as were the Effects and Puniſhment of Sin: theſe Chriſt took on him, as inculpable Ignorance, Humane Paſſions of Sorrow, Fear, Anger in the Soul, Hunger, Thirſt, Wearineſs, Pain, bloody Sweat, and Death in the Body. Mark 13. 32. Mark 11. 13. Math. 26. 38. Math. 9. 36. Mat. 16. 23. Joh. 19. 28. Joh. 4. 6. Heb. 5. 8. Luke 22. 44. Mat. 27. 50.
And O what enriching Priviledges, and full Conſolation, do flow to Believers, from the Words aſſuming the Humane Nature into Perſonality with himſelf! And what glorious Excellencies are in Jeſus Chriſt, as he is God-Man, in one Perſon! infinite Treaſures, which can never be traced out, nor fully underſtood by the Children of men, as will appear, if we conſider the kind of this Union, and the Conſequents of it.
Firſt, Conſider the kind of this Union, between the Divine and Humane Nature of Chriſt; and O what a glorious Myſtery is it!
Firſt, It is a real Union: 'tis not Nominal, in Name onelyonly, or Metaphorical, in Shew or Similitude; but in Reality and Truth. The Divine and Humane Nature do conſtitute one Perſon, which is Jeſus Chriſt. We have already proved that Jeſus Chriſt is perfect God, and perfect Man: he is really ſo in one perſon, Joh. 1. 14. The Word was made Fleſh, and dwelt amongſt us, and we beheld his Glory. The Word, that is, the divine Nature, the God-head of Chriſt, was made Fleſh; that is, united to the humane Nature, and this in a viſible way: and dwelt amongſt us, it was not a Fiction, but really Chriſt, God-man, dwelt amongſt us, and we beheld his Glory, it was obvious to our view, 1 Tim. 3. 16. Great is the Myſtery of Godlineſs, God was manifeſt in the Fleſh, juſtified in the Spirit, ſeen of Angels. If this be not real, what can be ſo? He was manifeſt in the Fleſh, How? By way of real Union, Juſtified in the Spirit, by the divine Nature; here's Fleſh, and here's the divine Nature, in one perſon, Jeſus Chriſt, God-Man, ſeen of Angels, Rom. 1. 3. 4. Concerning his Son Jeſus Chriſt our Lord, which was made of the ſeed of David according to the Fleſh, and declared to be the Son of God with Power, according to the Spirit of Holineſs, by the Reſurrection from the Dead: Here's a Perſon conſiſting of both theſe Natures, real man, born of the Seed of David, then real God; thus the Divine Nature was manifeſted to be in Chriſt, by the Reſurrection of the dead, Rom. 9. 5. And of whom as concerning the Fleſh Chriſt came, who is over all, God bleſſed for ever. Here both Natures are attributed to one Perſon; Jeſus Chriſt, as concerning the Fleſh, deſcended from Abraham, he came from David, that is, he received the humane Nature from the Virgin Mary, and he is God over all, bleſſed for ever. The God-head is ſaid to dwell in him bodily, Col. 2. 9.
Secondly, It is a very near Union, the neareſt Union that poſſibly can be. As the Soul and the Body make up one man, ſo the divine and humane Nature of Chriſt, make up one Perſon. It is ſet forth by way of Inhabitation, Col. 2. 9. In him dwells all the Fullneſs of the God-head bodily. God manifeſt in the Fleſh, and juſtified in the Spirit makes up one entire Perſon. As the Matter and the Form makes up one Being, ſo this divine and humane Nature makes up one perſon.
Thirdly, It is a myſtical and unconceivable Union. There's a relative Union between Man and Wife, making one Fleſh; a real Union between the Head and Members, conſtituting one Body; but this cannot reach this Union; it is unconceivable, above all Conception, 1 Tim. 3. 16. Great is the Myſtery of Godlineſs, God manifeſt in the Fleſh. We may admire it, and adore it, but we cannot fathom the depth of this Union between the divine and humane Nature of Chriſt.
Fourthly, It is a pure and unmixed Union as to each Nature. In regard of Eſſence the divine Nature cannot be converted into the humane, nor the humane into the divine, but each Nature remains diſtinct, and it's Properties are diſtinct, Rom. 1. 3. 4. So that there are in Jeſus Chriſt, two Natures, two Wills, a divine Will, and a humane Will: he hath the Will and Affections of a man, though fully ſanctified and glorified: he wills whatever the God-head wills, but ſtill, as to his humane Nature, it is with a humane Will; ſo that ſomething of the workings of Chriſt, are by the divine Power, and ſomething by the humane Nature. This Union conſiſts in the Communication of the divine Nature with the humane, the God-head, and the humane Nature agree; ſo that the divine Nature of Chriſt communicates all its fullneſs as far as may further Redemption-ends; for the Sanctification and Salvation of the whole body of Chriſt, and for the fulfilling of all Redemption-Work, 1 Pet. 3. 18. This is a glorious Union, but it is worthy to be known. Ah how little of Chriſt is known as to theſe two Natures! how little a portion do we know of him!
Fifthly, It is an inſeparable Union, it can never be parted more. Therein lies the Happineſs of Believers, that Jeſus Chriſt is God-man, to all Eternity, never can there be an end of this Relation; Jeſus Chriſt God-Man, is the ſame Yeſterday, to day, and for ever, Heb. 13. 8. He was the ſame while in his obediential Work, on Earth; he is the ſame in Glory, and will be the ſame to all Eternity. This Union of Chriſt's two Natures muſt be eternal, or elſe he cannot be ſaid ever to live to make Interceſſion; But he ever lives to make Interceſſion, Heb. 7. 25. That which made Chriſt's Redemption infinite, was that he was God as well as Man: Chriſt the Interceder, God-Man, is now in Heaven, and this muſt be for ever. O what a glorious Truth is this, that there can be no Ceſſation of this Union! could this Union be ſeparated as Neſtorius holds, then Redemption-work would ceaſe: He is over all, God-Man, bleſſed for evermore, Rom. 9. 5. If the Saints Union with Chriſt be inſeparable, and their Intereſt in the Love of Chriſt inſeparable, then Chriſt is unalterable; but becauſe the Saints muſt have an eternal Union with him, and he is an eternal Jeſus, he muſt be eternally God-Man, Romans 8. 34, 35, 36, 37, 38, 39. Joh. 17. 21. 23. 24.
Secondly, What are the Effects and Conſequents, that flow from, and iſſue out of this Union between the divine and humane Nature … Chriſt?
Firſt, from this Union of theſe two Natures in Chriſt, there follows a Communication of Properties; ſo that which is ſaid to be done by each Nature, is applied to the whole Perſon of Chriſt; O this is a very glorious Myſtery. as this, Chriſt's Sufferings in the humane Nature, is applyed to the whole Perſon of Chriſt; therefore the Blood of Chriſt, which was but the Blood of the humane Nature, is called the Blood of God, Acts 20. 28. Feed the Church of God, which he hath purchaſed with his own Blood; being of infinite Value and Worth. So the Sufferings of the humane Nature are aſcribed ſometimes to the divine Nature, and to the whole perſon of Chriſt; ſo, 1 Tim. 3. 16. God manifeſt in the Fleſh, and juſtified in the Spirit; yet both theſe applyed to the perſon of Chriſt: whatever the divine nature can do is applyed to the Perſon of Chriſt, by a Communication of Properties, …owing from this Union.
Secondly, From this Union, flows this Conſequence, That there is Fullneſs of Grace plac'd in Jeſus Chriſt to be given out to all his Seed. The God-head fills the humane Nature of Chriſt, Jo. 3. 34, God hath not given the Spirit by meaſure to him. When we read of Chriſt's receiving any thing, underſtand it of his humane Nature; for the divine Nature cannot be capable of receiving any thing; it is as full of Grace as ever it can hold: And, as the Breaſt is full of Milk for the Poor Babe, ſo is Jeſus Chriſt full of Grace in his Humane Nature, to diſtribute to his Children: His pity moves him to give out this, and the other Grace to his People, and it is in him to beſtow it. He wills the beſt good to all his People, and what he wills, he is able to perform; hence 'tis ſaid, Joh. 1. 16. Of his Fulneſs we have all received, and Grace for Grace. Of that Fulneſs which the Divine Nature is alwayes iſſuing out to the Humane Nature of Chriſt, do Believers receive Grace for Grace; Grace ſutable to Grace in Chriſt; ſo that the Humane Nature of Chriſt muſt needs be alwayes full of Grace, by reaſon of its Union with the Divine: As the Sun that gives out Light is alwayes full of Light, and the Sea that ſends forth Waters to the Rivers, is never vacant. This is a glorious Myſtery, of wonderful Encouragement to Believers, to conſider what a full Jeſus they are related to.
Thirdly, By vertue of this Union, the Lord Jeſus Chriſt hath right to all Glory, and Adoration of Men and Angels, as Mediatour. He is the moſt Illuſtrious Perſon; all Honour, Bleſſing, Praiſe, Glory, Adoration is due to him. Heb. 1. 6. When he bringeth in the firſt-begotten into the world, he ſaith, And let all the Angels of God worſhip him. Surely he muſt be a glorious Perſon, when all the Angels muſt bow at his Feet; Seraphims, Cherubims, and all the Hoſt of Heaven, ſtoop and give Homage to him, this the Lord Jeſus Chriſt hath a proper Right to, as he is God-Man: Phil. 2. 9. Wherefore God hath highly exalted him, and given him a Name above every name; Every Tongue ſhall confeſs at laſt, that he is Lord, ver. 11. Rev. 1. 17. And when I ſaw him, I fell at his Feet as dead. O the very Viſion of Chriſt is enough to ſtrike a poor Creature to the Earth, Rev. 4. 9, 10, 11. The four and twenty Elders fell down and worſhipped this glorious Perſon that ſate upon the Throne, which is Jeſus Chriſt, Joh. 5. 23. That all men ſhould honour the Son, even as they honour the Father: So that God the Son, the Second Perſon, the Mediatour of his People, deſerves all that Divine and Religious Worſhip which is due to God, as God: Thrones and Principalities are made by him, and put under him. Col. 1. 16. 17.
Fourthly, By vertue of this Union, the Lord Jeſus Chriſt hath abſolute Authority, Kingſhip, and Headſhip in his Church, and over all things to the Church, Matt. 28. 18. All Power is given to me in Heaven and Earth. O what vaſt Power is this! All Power on Earth, to do what he will there; All Power in Heaven, to do what he will there, Eph. 1. 22. And hath put all things under his Feet, and gave him to be the Head over all things to the Church. Jeſus Chriſt, as God-Man, is inveſted with all Power and Authority, to tranſact the Work of a Mediator, to perform the Offices of Prophet, Prieſt, and King: The Godhead of Chriſt, working, as God, and the Manhood of Chriſt, working, as Man, yet both theſe Natures concurr towards the management of Redemption-work.
As a Prophet, he is able to reveal the Will of God, for he knoweth the mind of the Spirit, being God, he is infinite in Wiſdom, Job. 36. 4. Rom. 11. 33. All Knowledge comes from him, as Mediator: In him are hid the Treaſures of Wiſdom, Col. 2. 3. He maketh Wiſe to Salvation; He giveth Wiſdom, Prov. 2. 6. He openeth the Eyes of the blind, and giveth Light to them that ſit in Darkneſs, and in the Region and ſhadow of Death, Matth. 4. 16. Luke 2. 32. Miniſters can but preach to the Ear, but Chriſt can preach to the Heart: Miniſters can but open the Scriptures, Chriſt can open the Heart: He is a full and effectual Head to his Body, the Church, to guide, influence and adorn it, Col. 1. 18.
As a Prieſt: And ſo there's an infinite Sufficiency in his Satisfaction and Interceſſion, ſeeing he is God-Man; In his Satisfaction enough to ſilence all Pleas againſt his People; He can arreſt all the Sentences and Executions of the Law againſt them. As an High-prieſt; he is a ſufficient Sacrifice for the Sins of the People: He was made Sin for us, that we might be made the Righteouſneſs of God in him, 2 Cor. 5. 21. By the Obedience of Chriſt all Believers are made Righteous, Rom. 5. 19. The Obedience of the Saints is repreſented compleat in Chriſt, though imperfect in themſelves. Hence Believers that are wounded with the ſhortneſs of their Services in themſelves, may lift up their Heads, when they look upon the perfect Righteouſneſs of the Lord Jeſus Chriſt. Hence, 1 Joh. 2. 1, 2. If any man Sin, we have an Advocate with the Father, Jeſus Chriſt the Righteous: And he is the propitiation for our Sins. Though the Saints do ſin, Chriſt becomes a Sacrifice for them. This one Offering of Chriſt ever appears before God; when new Provocations appear in his People: By one Offering he perfected for ever them that are ſanctified, Heb. 10. 14. By vertue of this Union, his Blood becomes infinite Blood, equally as large as the Offence: Nay, it is more able to ſave, than the Sins of Believers to damn: It is the Blood of Chriſt that cleanſeth from all Sin, 1 Joh. 1. 7. Therefore his Obedience is a perfect Obedience, and his Sufferings perfect Sufferings: of more ſatisfaction to Divine Juſtice, than if all the Sinners in the World had lain in Hell to all Eternity. This Blood is ſo wonderfully precious, that it is accounted by the Father as the Blood of God, Acts 20. 28. If Infinite can ſatisfie Infinite, then the Father is ſatisfied by the Blood of Chriſt; becauſe whatever the Juſtice of God can expect, the Obedience of Chriſt can fully ſatisfie. This Righteouſneſs to Juſtification, the perfect Obedience and Sufferings of Chriſt, receives no Addition or Diminution by the Obedience, or Diſobedience of his People, Eph. 1. 6. He hath made us accepted in the Beloved. Ah! little do Souls know the Bottom they ſtand upon: It is not (poor Believer) the ſhortneſs of thy Obedience, the multitude and greatneſs of thy Sins, can outmatch this matchleſs Righteouſneſs of Chriſt. All the Injuri…s and Wrongs thou haſt done is but the Injury of a Creature, but the Satisfaction of Jeſus Chriſt is the Satisfaction of God; it is the Satisfaction of God the Soh, preſented to God the Father: O what a bleſſed ſtate are Believers in, where there is ſuch a price paid for their Sins.
Again, By vertue of this Union, There's Sufficiency in the Interceſſion of Jeſus Chriſt: He muſt needs be able to ſave to the uttermoſt all that come to God by him, ſeeing he ever lives to make Interceſſion, Heb. 7. 24, 25. How much more ſhall the Blood of Chriſt, who, through the Eternal Spirit, offered himſelf without ſpot to God, purge your Conſciences from dead works, Heb. 9. 14. The Blood of Chriſt meritoriouſly purges the Soul from all filthineſs, being offered through the Eternal Spirit. God will not deny himſelf: whatever God the Son intercedes for, God the Father will grant; ſo that Chriſt's Interceſſion muſt needs be effectual. O what potency hath Chriſt in Heaven! what Prevalency in all his Addreſſes to the Father! Eph. 5. 25, 26, 27. Chriſt gave himſelf for his Church; that he might ſanctifie and cleanſe it; and that he might preſent it to himſelf a glorious Church, without ſpot or wrinkle. Here's a double Effect of Chriſt's Mediatorſhip: One is, By vertue of this Blood, the Spirit comes, and cleanſes away the Corruption, and ſubdues the Iniquities of his People: this is that cleanſing by Sanctification: Then there's a preſenting the Saints to the Father, complete in him, without ſpot or wrinkle: thus the vertue of Chriſt's Interceſſion, and Righteouſneſs applied by him to the Believer. doth prove ſuch a covering for all Believers, that it hides every ſpot from God's Judicial Eye, that the Lord is ſaid to behold no Iniquity in them, i. e. ſo as to be angry with them; they are preſented lovely, and comely in Chriſt, though black and deformed in themſelves.
As a King: And ſo he hath Authority to erect a Kingdom of Grace in the World, to make Laws for the well-being of his Church, and to require Obedience of all Perſons. Hence the Magiſtrates of the World are call'd upon to ſtoop to Chriſt. Pſal. 2. 12. Kiſs the Son leſt he be angry. All Authority in the World is placed under Jeſus Chriſt, in order to the carrying on his Mediatorly Kingdom: Hence 'tis ſaid, Prov. 8. 15. By me Kings Reign, and Princes decree Juſtice: they have their Power and Authority, by the Government, and diſpoſing of Jeſus Chriſt, who is ſaid to be King of Kings, and Lord of Lords, Rev. 19. 16. He hath abſolute Power over every Creature; Every Knee muſt bow, and every Tongue confeſs to him; all muſt ſubject to him, Pſal. 22. 28. For the Kingdom is the Lords, and he is the Governour among the Nations: He ſhall have Dominion alſo from Sea to Sea, and from the River unto the ends of the Earth: They that dwell in the Wilderneſs ſhall bow before him, and his Enemies ſhall lick the duſt, Pſal. 72. 8, 9.
As a King, he is inveſted with Right and Power, to give out the Spirit of Grace for the effectual fulfilling of, and compleating Obedience to all his Laws, by his Church and People. Obedience to the Laws of Chriſt cannot be yielded but by the Spirit; the beſt of his People are no further ſubject to him, than they are Spiritual; for the Carnal mind is Enmity againſt God: Hence he ſaith, When I go away, I will ſend the Comforter, John 16. 7. It is an Expreſſion that notes Authority: When I go away, when I mount my Throne, I will ſend the Spirit; and he ſhall promote Obedience: He ſhall lead his People into all Truth, ver. 13. 14. Whenever he intends the flouriſhing of his Kingdom in the World, he hath reſidues of the Spirit to give out; the more Holineſs there is in Saints and Churches, the more there are of the pourings out of the Spirit: I will pour out my Spirit upon thy Seed, and they ſhall ſpring up as among the graſs, as Willows by the Water-courſes, Iſa. 44. 3, 4. So Joel 2. 28, 29. I will pour out my Spirit upon all Fleſh, &c. In thoſe days, that is, in the time of the Goſpel, and eſpecially when the Jews are called.
Again, as King, the Lord Jeſus Chriſt hath ſufficient Power to protect and rule his People, to govern and ſubdue his Enemies. He is altogether compleat to enact his own Purpoſes, and to fulfill his own Will; for as God, nothing is too hard for him; He takes up the Iſles as a very little thing, Iſa. 40. 15. It is an eaſie thing with him to blow off the Nations, and ſubdue all the Powers that oppoſe him: He that ſitteth in the Heavens ſhall laugh, the Lord ſhall have them in Deriſion, Pſal. 2. 4. He makes nothing of all the Powers of his Enemies; it is but to look through the Clouds, and trouble their Hoſts, Exod. 14. 24. One Angel can ſuddenly deſtroy thouſands of them: he hath abſolute Power over all Creatures to bring down all his Enemies, where and when he will; and he muſt reign till he hath brought them all down, Heb. 2. 8. Thou ſhalt break them with a Rod of Iron, thou ſhalt daſh them in pieces like a Potters Veſſel, Pſal. 2. 9. The Saints are ready to tremble when they conſider the Potency of their Enemies; but it is far eaſier for Chriſt to daſh all the Powers of the World in pieces, than for a man to break an earthen Pitcher: He will order and eſtabliſh his Kingdom with Judgment and Juſtice, Iſa. 9. 7. It is not for want of Ability in Chriſt to order and perfect the Obedience of his Church and People, that there are ſuch Diſorders found amongſt them; only he is pleaſed to leave Irregularities for a while, that he may come at laſt with his Fan, and purge them: So neither men nor Devils can pluck his Sheep out of his hand, Jo. 10. 28. Enemies may touch them; Temptations may wound and buffet them, and ſometimes Captivate his People; but they cannot remove them out of his hand; he will ſtill ſupport and preſerve, all that the Father hath given him.
Fifthly, In this perſonal Union of the Lord Jeſus Chriſt, lies his Mediatorſhip: In theſe two Natures he takes upon him, and undergoes the Office of Mediator. And this is ſo great a deep, that time is too ſhort to give a full Diſplay of the Glory of Chriſt's Mediatorſhip. Heb. 8. 6. But now he hath obtained a more excellent Miniſtry by how much alſo he is the Mediator of a better Covenant.
But now &c. That is by vertue of this Union of both Natures in the Perſon of Chriſt, he is become a Mediator of a better Covenant; this we may ſee, if we look back in verſ. 1. The Apoſtle ſpeaks of Chriſts divine Nature, who is ſet on the right hand of the Throne of the Majeſty in Heaven; and verſ. 2. his humane Nature is ſhewn, called the Miniſter of the Sanctuary, and verſ. 3. ordained to offer Gifts: and having ſpoken of Chriſt in both his Natures, he tells us that he is now become a Mediator, betwixt God and Man; a middle Perſon, a days-Man, he hath a Mediety or Middleneſs of Nature, as God-Man, and is a Mediator in regard of his Office, in which Office, the Lord Jeſus ſtands in a double Relation, firſt, to God, ſecondly, to Man; having both Natures, he is intereſted in both parties, the Son of God, and the Son of Man, one with God, Joh. 10. 30. I and my Father are one: of one Nature, one Will, one Delight, having one Deſign and one Glory. As man he is of the ſame Nature, Fleſh and Blood with fall'n man, Heb. 2. 11. 14. 17. He hath the ſame Temptations, the ſame Weakneſſes and Infirmities with them (Sin excepted) that he might have a fellow feeling of the Infirmities of his people, and put on Bowels of Compaſſions, that he might be capable of fulfilling all Righteouſneſs, ſuffering for them, and holding Communion with them, Heb. 5. 1. 2.
This Term Mediator, is taken ſometimes in a more large ſenſe, ſometimes in a more ſtrict ſenſe.
Firſt, This Term, as it is taken in a large Senſe, ſo the Lord Jeſus Chriſt is a Mediator, as he is the Head, the middle between God and his Creatures, ſo he is the Mediator of Angels as well as men: It is by him the Angels were made, and in him the Elect Angels are choſen, and by him they are preſerved: for Angels cannot be thought to come to ſuch a State of Felicity, and ſuch near Union with God, but upon the account of a ſecond perſon, Col. 1. 20. in the ſixteenth verſe, Chriſt is ſaid to be the Creator of Angels, and in this 20. ver. there's his Mediatorſhip for Angels: By him to reconcile all things to himſelf, whether they be things in Earth or things in Heaven. This is a place of very great Difficulty, and hath puzled many Interpreters: ſome conceive it is to reconcile man and Angels together, ſuppoſing the Angels were enemies to fallen man, but by Jeſus Chriſt, brought into a State of Amity: but it cannot be ſo underſtood here; for the Parties reconciled, are not ſaid to be men and Angels, but God, and theſe things: how then is this underſtood? Some therefore conceive, that this Reconciliation is to be underſtood by way of Proportion and Similitude, not as if the Angels needed Pardon, for they never ſinned; but they ſtand in need of a Mediator, that they may not ſin; for as Creatures, they are mutable, and as ſubject, in their Nature to ſin, as the Devils were; and it is by Jeſus Chriſt they are preſerved, and kept in the Favour of God. It is ſaid, all things in Heaven: The Heavens themſelves are, or ſhall be brought into a capacity of meetneſs, for the preſence of God, Saints and Angels, by Jeſus Chriſt, as Mediatour: The Angels are called Elect Angels, 1 Tim. 5. 21. And how? but as they are choſen in Chriſt; for all Election is founded in the Lord Jeſus Chriſt, as a middle Perſon, as the Head of Election, Eph. 1. 4. According as he hath choſen us in him; all thoſe Creatures that ſhall be made, or kept holy, are plac'd in the Lord Jeſus Chriſt. Likewiſe the Angels are call'd the Sons of God, Job 38. 7. When the Morning Stars ſang together, and all the Sons of God ſhouted for Joy: Now all Adoption is in the Lord Jeſus Chriſt: If they are reputed as the Sons of God, this Relation muſt needs be in Chriſt, who is the onelyonly begotten Son of God: therefore all the Angels muſt needs have dependance upon Chriſt, as Mediator, Eph. 1. 10. That in the diſpenſation of the fulneſs of time, he might gather together in one, all things in Chriſt, both which are in Heaven, and which are on Earth, even in him. Some conceive it is meant of thoſe Saints that were in Heaven, before Chriſt came to ſuffer; but that cannot be, it being put in the Neuter Gender, All things in Heaven: ſo that the Lord Jeſus Chriſt is the Mediator of Angels, in that he procures for them Preſervation with God: and were it not for a Mediator, they would never be ſecur'd from Falling.
Secondly, More ſtrictly. Chriſt is called Mediatour in reſpect to God, and fallen Man, coming betwixt them, as a middle Perſon, to make up the Breach, effect a Peace, and reconcile them together, Heb. 9. 15. He is the Mediator of the New Teſtament, Heb. 12. 24. And to Jeſus the Mediatour of the new Covenant, John 14. 6. He is the Way, the Truth, and the Life: It is through his Name alone Salvation is to be had, Acts 4. 12. He is appointed of God the Father to this end, Joh. 3. 16. Rom. 3. 25. Whom God hath ſet forth to be a Propitiation for our Sins: to be one that may reconcile God to Man, and render him propitious and favourable to him, Acts 2. 23. 1 Pet. 1. 20. Heb. 5. 4. Joh. 6. 24. For him hath God the Father ſealed: He was annointed and furniſhed with all Abilities for this end, Iſa. 61. 1, 2. And he is the onelyonly Mediator, 1 Tim. 2. 5, 6. The onelyonly Surety, Heb. 8. 6. The onelyonly Advocate, 1 Joh. 2. 1, 2. 'Tis God the Son, the Second Perſon, is the only Mediator; 'twas he that made man, and therefore fitteſt for him to re-make him; It would be a great derogation from Chriſts Honour (ſaith Auſtin) ſhould another mend and reform that ſpoiled work which he made. He is fitteſt to reſtore man to the loſt Image of God, who himſelf is the expreſs Image of the Father: 'Tis beſt meet for him to commend the Love of God to man, who himſelf is the Son of the Father's Love: He is the onelyonly begotten Son of the Father, and ſo fit to Adopt others into a ſtate of Sonſhip. As Man alſo, Chriſt hath Right to Redemption-work, Lev. 25. 23. As God, he hath Ability to redeem; As Man he was capable to ſuffer: As God, he was able to bear up the Humane Nature under Sufferings; As Man, he could bear the Puniſhment of Sin; As God, he could remove our Sins, and purifie our Natures: As Man, he could compaſſionate his People; As God, he could help them: As Man, he is capable to tender a Satisfaction; As God, to render it infinite: As Man, he was able to become a Sponſor, a Surety, to make a promiſe in the behalf of his Seed; And, as God, he could make good his Promiſe: He can reveal the mind, and diſcloſe the deep things of God, and pour out the Spirit of Grace; He hath all Power in Heaven and Earth, and is able to ſave to the uttermoſt: He can exalt his Intereſt, and ſubjugate his Enemies under his Feet; He ſits at the Right hand of God, and is God with the Father, and Man with Man.