A Discourse of Christian Religion, Part 5

A Discourse of Christian Religion · Part 5

p. 283CHRIST The ONLY MEDIATOR OF THE NEW COVENANT.

HEB. XII. 24.

And to Jesus the Mediator of the New Covenant.

BEfore I speak to the Words of the Text, I shall premise Two Things.

1. Compare the Covenant of Grace with the Covenant of Works, shewing in what they agree, and in what they differ.

2. Compare the New Covenant with the Mount-Sinai-Covenant.

p. 284CHAP. I.

Christ the ONLY Mediator, &c.

FIRST, I shall Compare the Covenant of Works, with the Covenant of Grace, in sundry particulars.

1. The Covenant of Grace frees a Sinner from two things, which by the Covenant of Works are in force against him.

1. From the Curse.

2. From perfect Obedience as a Condition of life to be performed by man himself. My meaning is, That the Covenant of Grace does not take away the Condition of perfect obedience, but only the Performance of it by us: It is enough that Christ hath performed it for us, by whose Obedience we are made Righteous.

2. The Covenant of Grace is so far a friend to the Covenant of Works, or rather to the Good Works commanded by that Covenant, that it takes in all the moral Duties of that Covenant; they are as much our Duty now under the Gospel, as they were under the Law; and our coming short in any of them, is as much our sin now as then; we ought as much to strive against it; nay, which is more than could p. 285be expected under the Law, we are called to repent of it: The Law neither gave Grace to repent, neither did it admit of any Repentance: You see how little countenance the Covenant of Grace, rightly understood, gives to Licentiousness, how much it promotes Holiness, even the perfection of Holiness: For when all the Grace of that Covenant is given forth, it will issue in Perfection; then the Saints will be perfect. The reason why under the Gospel, imperfect Obedience is accepted, is not because the Imperfections of it are approved, but because they are pardoned and covered.

3. The Covenant of Works shews what man must do to be justified; The Covenant of Grace, what a justified man ought to do, how he should carry himself ever after towards God.

Holiness of life, by the Covenant of Works, went before Justification, as the procuring meritorious cause of it; but according to the Covenant of Grace, it is the consequent or effect of Justification.

4. The Covenant of Grace, in the application of it to us, begins in the pardon of sin: No Grace reaches us, till pardoning Grace begins with us; we are under a curse till then, concluded or shut up under wrath; but pardoning Mercy opens the door for all manner of Mercies to enter in, turns the p. 286whole stream and course of God's Grace towards us. Blessed is the man whose transgression is forgiven, &c. Psalm 32. 1. This leads the way to all other blessings.

5. In the Covenant of Grace, God declares what he will be to us, and do for us, and also what he will enable us to be to him, and to do for his Glory; his free Grace undertakes both Parts of the Covenant.

6. The Covenant of Grace, presupposes full satisfaction made by Christ for all our sins against the Covenant of Works, else God would not be just in justifying a Believer, Rom. 3. 25, 26.

7. The Covenant of Grace finds nothing in man to commed him to God, but what it brings along with it: To suppose any preparatory qualifications, conditions, causes or motives, to make way for us into the favour of God, does quite overthrow the nature of free Grace, and take off greatly from the glory of it.

1. None can have an interest in the Covenant of Grace, or be said in a Gospel sence, to be in Covenant, in whom the essential parts of the Covenant are not already in some measure fulfilled, viz. To have the Law written in their heart, to have a right Spirit put into us, to own God for our God, to delight in his Law in the inward man; these are so far from being p. 287conditions of the Covenant, giving us an interest in it, that they are rather the Covenant it self fulfilled in us, which is an undeniable proof of our being in Covenant.

9. The New Covenant does not so much imply an outward Law or Rule of government set before us, as an inward Law, or rather, a spirit and principle of Love and Obedience, inclining us to a willing performance of all those Duties that either Law or Gospel call for. The Covenant of Grace brings forth a new creature created in Christ Jesus unto good works, that he should walk in them; you put a force upon the new creature, if you turn him out of his walk.

By the Covenant of Grace, our Justification hangs not upon doing, but upon believing.

That which much perplexes the point of Justification, is, the separating of Faith and Justification too far asunder, which hath many ill consequences in it.

1. If you suppose Faith as a quality preexisting in the Soul before Justification, and standing a while alone by it self, in order to our Justification, this lets in previous qualifications in us as necessary to Justification: And if Faith, as a quality in us, have any causal influence into our justification; p. 288so must Repentance and all good Works, which are linked to it. This lets us into a justification by Works of our own doing, and by qualities inherent in our selves, which is downright Popery.

2. If we place our personal Justification before Faith; this runs us up to an actual Justification of our persons from eternity, which is of as ill consequence as the former.

Therefore the safest way is to put them both togethet. What God hath joined, let no man put asunder. He that believes, is justified; and he that is justified, Believes; there can be no justification without Faith, nor no true Faith without justification. God's act in justifying, doth symphonize and correspond to our act in Believing: There cannot be actual giving, without actual receiving; one is naturally necessary to the other. I know Faith and Justification are different notions, and may in our way of speaking and expression, be put one before the other; but the things themselves are always together; God justifies us, by working Faith in us.

The Covenant of Grace requires nothing to be done by us, as an antecedent moral condition, or procuring cause of our Justification; it supposes Faith in all who actually partake of the Grace of this Covenant. p. 289Nay, the Covenant of Grace, I mean, the outward proposal of the terms of the New Covenant, is an outward means appointed by God for the working or begetting of Faith in us. Faith comes by hearing, i. e. by hearing the Doctrine of our Redemption by Christ; and this Faith so wrought by hearing the Word, disposes the Soul ever after to Repentance, and new obedience, which are the inseparable effects of Faith in all who are justified: He who doth not shew his Faith by his Works, is no sound Believer.

Though it be commonly said by many, That Repentance is in order to justification; the sense cannot be, that Repentance is instrumentally necessary to justification, as Faith is: Do but keep up the different relation that Faith hath to justification, from all other Graces and good Works, and we shall quickly understand one another; and not confound Faith and Works together in our justification.

We may differ in our expressions; but that should make no real difference, if the same thing be meant and intended.

This account of Faith (or to this effect, for I will tie none to my words) does answer all the ends of true Religion, it exalts Christ, ascribes our free Justification and Pardon to him, and his Righteousness p. 290only; it secures our own Souls, it suppresses and discountenances all Vice, all licentious loose living; it establishes the Law as a Rule of life; it promotes all practical Holiness by the most forcible motives that can be.

We can never keep up Religion in the power of it, if we do not keep up the plain notion of it, in the sense that is commonly received by all sober sincere Christians. Arguings pro and con may have their use among the Learned; but still let us be sure to sail by the Pole-Star, to keep that in our Eye, as a fixed point that governs all our motions. My meaning is this, let us ultimately resolve Religion in the main fundamentals of it, into such naked simple truths, as may fall under the capacity of all plain meaning Christians; that they may know what we Believe, and what we Profess: That we all aim at the same thing in our Preaching; and that the same Spirit may still appear in all the diversity of gifts that is among us.

The reason why the Apostle, Gal. 3. 17. calls the Mount-Sinai-Covenant a Law, is because the Mount-Sinai-Covenant is a mixt Covenant, made up partly of the Law, and partly of the Gospel; and the Apostle in that place, opposes the Legalities of the Sinai-Covenant, to the promise made to p. 291Abraham: There was no reason why he should oppose the Gospel part of the Sinai-Covennat, to the Covenant with Abraham, for they were both the same, they were coincident, there was no opposition between them; therefore he calls the Mount-Sinai-Covenant a Law, in opposition to the Covenant of pure Grace made with Abraham.

The Covenant of Works made with Adam, as to any benefit from it, ceased at the entrance of sin, which laid all mankind under a curse: This curse cannot be taken away but by a New Covenant; you see how sin disordered the whole world, put all things out of frame. God's Government of the world, as to the outward administration of it, must be altered, or else the whole world must be destroyed; there must be a new Constitution, a new Covenant: What havock did sin make in one day! that put God upon a second Creation, making all things new, casting all into a new mould, to prevent the utter destruction of all mankind, that otherwise must have ensued.

This Covenant of Grace may be considered Four ways.

1. In the promise of the seed of the Woman made to Adam, at least in his p. 292hearing; couched in the threatning denounced against the Serpent, Gen. 3. 15.

2. In the Promise made to Abraham, Gen. 17. 7.

3. In the Mount-Sinai-Covenant with all Israel, Exod. 19. 8. this Covenant had the nature of a Testament, therefore confirmed by Death; hence beasts slain in Sacrifice, Heb. 9. 16, 18.

4. In the New Covenant with Jews and Gentiles now under the Gospel.

CHAP. II.

SEcondly. See Mr. Petto …n this Subject.The comparison of the New Covenant made with Jews and Gentiles, now under the Gospel; with the Mount-Sinai-Covenant made with the Jews only under the Law.

When Abraham's Posterity grew numerous, even into a Nation, then commenced the Mount-Sinai-Covenant, containing the moral, judicial, and ceremonial Laws, given not with an intent to disannul the Promise made Four hundred and thirty Years before, Gal. 3. 17. which it must have done, had the Law been then given to p. 293bring Israel under a Covenant of Works. The Church of Israel continued under this Sinai-Covenant, till this better, this second, this New Covenant was introduced, Heb. 8. 6, 7, 8.

This Mount-Sinai-Covenant, is in Scripture called, the First, or the Old Covenant, in comparison of the New, established by Christ in the Gospel.

In this Sinai-Covenant, there was a revival, or a repitition of the Law of Works, and a Typical pointing to the time of the promise, when Christ himself should appear; hence the Law is said to be our Schoolmaster to bring us to Christ.

The Sinai-Covenant had all the institutions of Worship annexed to it, Heb. 9. 1, 2, 3. but this whole System of Levitical Worship in all its Rites and Ceremonies, was to be disanull'd, that a more Spiritual and Evangelical Church-state might be established by a standing irrevocable Law, foreign Sancitum est, Heb. 8. 6.

The Sinai-Covenant was suited to the times of the Old-Testament; 'twas that dispensation which God thought fit to place the Church under at that season, till the fulness of times should come, for a clearer discovery of God's free Grace in Christ, who was born under the Sinai Covenant, p. 294made under the Law, to redeem us from the curse of it, Gal 3. 13. Gal 4. 4, 5.

The Covenant of Works put a double bar to man's Salvation since the Fall. 1st. The Curse lay upon man for sin, which must be removed, or death was unavoidable. 2d. Perfect Righteousness was to be performed, without which life was not attainable by that Covenant; neither of these done then under the Sinai-Covenant. Therefore Christ by virtue of the New Covenant-sanction, authorising him as Mediator to undertake both, he dies to free us from the Curse of the Law, and by his active Righteousness, or Obedience, made us Righteous, as Rom. 5. 18, 19. It is as plain as words can express it, that it is not by our own Evangelical obedience, by works of Righteousness that we do, but by the Obedience of that one Man Christ, that we are made Righteous unto Justification of life. So that Gospel Grace, in the right notion of it, doth not consist in abating the rigour of the Law; or that for Christ's sake, our sincere imperfect obedience shall be accepted unto Justification, instead of that which is perfect: But it lies here, viz. in exempting us from a personal performance of perfect Righteousness required by Law unto our Justification, and admitting Christ to answer the Law for p. 295us in our stead, who accordingly fulfilled all Righteousness for us, is become the end of the Law for Righteousness, to every one that believes, Rom. 10. 4. This is that Righteousness without works imputed to us, Rom. 4. 6. or the righteousness of God by Faith, Phil. 3. 9. Rom. 1. 17. the Obedience or righteousness of that one man Christ (as before) opposed to our own Righteousness, Phil. 3. 9. Rom. 10. 3.

Let us not carry it, as if there were no way to Preach up Holiness and Sanctification, but by Preaching down Justification by Faith alone in Christ Jesus: Were some persons as zealous for the Doctrine of Freegrace, as they who assert it, are for good Works and strict Holiness of life, there would not be that offence given by setting up a new way of Justification by our own Evangelical Obedience: All who oppose this new scheme, are presently branded with Antinomian…sm; a beadroll of abominable errors are reckoned up, and obliquely charged upon them. But the strength of this way of Arguing I understand not.

Thus Christ as Mediator of the New Testament, satisfied for the Transgressions of the Old Covenant, That they which are called, might receive the promise of eternal inheritance, Heb. 9. 15, 16. Dan. 9. 24. He p. 296brought in everlasting Righteousness, and by one offering hath perfected for ever them that are Sanctified, Heb. 10. 14. So Redeeming us from the Law, the Sinai Law, for of that the Apostle there speaks, Gal. 3. 10, 17. Let us have a care of living in the Spirit of the Old Covenant, going about to establish our own Righteousness; Since by virtue of the New Covenant, God hath accepted Christ in our stead to be o… …econd Adam, every way to answer the demands of the Law, or Covenant of Works, which was revived at Mount-Sinai, and added because of Transgression, that Christ by coming under the Law might make satisfaction for that Transgression.

There was a necessity of a New Covenant, that the fulfilling of the Old by Jesus Christ might be imputed to us; there must be a Law for that, before it could be, that the benefit of Christ's Sufferings and active Obedience might redound unto us. The New Covenant (as comprehending that of Redemption) obliged Christ to satisfie for our breach of the Old: But though Believers are Redeemed from the curse of the Law, yet they are still under the Law to Christ their Mediator, who satisfied for their breaking of it, 1 Cor. 9. 21. they are indeed dead to the p. 297law by the body of Christ, Rom. 7. 4. i. e. Not under the condemning power of the Law, because Christ bore the curse of it on his own Body; yet still obedience to the Law is strictly required of all Believers, though not in order to their Justification, but for other ends; all doing for life is now over, that is no Antinomian Doctrine. Gospel motives to Holiness from the Love of God in Christ Jesus, are far more forcible than those drawn from the terror of the Law. The New Covenant is a mild gentle Covenant, full of Grace; therefore called the Covenant of Grace, consisting not of precepts and threatnings, but of absolute Promises. I will, and they shall, Heb. 8. 10, 11, 12.

The Covenant of Grace, is one and the same for substance all along ever since the fall; there have been several discoveries of it.

1. In the promise to Adam in more general terms.

2. In that to Abraham, limiting the seed to his family.

And when the Posterity of Abraham multiplied into a Nation, the Covenant was put into a National form, and was p. 298made with Israel, as with a people, and only with the people of Israel.

But when Christ came, the last edition of the Covenant was more comprehensive both of Jew and Gentile, reckoning all Believers to be the spiritual Seed of Abraham; and was more expressive of spiritual Blessiugs than before. This is called a New Covenant, another Covenant, because it was so different from the outward form, and Systeme of the Sinai Covenant; and of this New and better Covenant, Christ is the Mediator; We are come unto Mount-Sion, to Jesus the Mediator of the new Covenant.

The Apostle persuades to more exact holiness of life.

1. From the greatness of Gospel Grace.

2. From the sweet alluring nature of it; it must needs draw our hearts towards it, make us fall in love with it, thankfully receiving it with Reverence and Fear, lest we should not walk worthy of it unto all well-pleasing: Grace pleases a Believer so well, that he cannot but study to please God in all things ever after; the Law of Grace constrains him.

Obs. The clearer Gospel-Light we live under, the more holy we should be in our lives and conversations; not continuing in sin, because Grace abounds. Since we are delivered from the terror and bondage of p. 299the Law, let us not desire to be under it; Gal. 4. 21. We are not under the Law, but under Grace; or which is all one, are not come unto Mount Sinai, but unto Mount Sion; God was very terrible upon Mount Sinai, but very amiable and gentle upon Mount Sion; sitting upon a Throne of Grace, ready to shew Mercy to all who come unto him, Heb. 7. 25. he will in no wise cast off any. So that Believers now are in a far better case than they were under the Old Testament; they enjoy now far greater Priviledges, and among the rest, we have a more powerful Mediator than Moses was, even Jesus the Mediator of the New Covenant.

CHAP. III.

Jesus the Mediator of the New Covenant.

IN opening these Words, I shall speak to these following Heads; viz.

1. What a Mediator is.

2. The difference between Moses and Christ.

3. The necessity of a Mediator between God and fallen man.

4. How Christ was fitted and qualified for the Office of a Mediator.

p. 3005. What are those special Mediatory Acts that Christ puts forth.

6. Answer some Popish Objections, and open some Scriptures very much perverted by them.

7. Shew what use we should make of Christ our Mediator.

First, What a Mediator is: viz. One who interposes himself as a middle person between two or more who are at variance, that he may reconcile them, and joyn them together in a New Covenant.

A Mediator is one coming between two parties at variance, to take up the quarrel, and reconcile them.

Medium refertur ad duo extrema, the middle refers to two extremes; so a Mediator is not of one, Gal. 3. 20. There must be two at variance; God is one, there must be some other at variance with God, else no need of a Mediator, whilst God and man were one, i. e. united in love and affection; for then they are said to be one, Joh. 17 21. 1 Cor. 6. 17. of the same nature, 2 Pet. 1. 4. But there being a difference between God and man Christ is not the Mediator of one, i. e. of God only, but of God and man, God and sinful man; for God and a just man are not at variance. The first Covenant in Innocency was made between persons p. 301perfectly united and agreed; the second Covenant between persons mortally offended; therefore this needed a Mediator; extrema unjuntur in medio. So here, 2 Cor. 5 18, 19. A Mediator stands in the middle to unite both extremes. So Christ is the Prince of Peace, Isa. 9 6. The Parties disagreeing are God and Man; the cause of the difference is sin, Isa. 59. 2. which cannot be expiated but by the blood of Christ; and because God would not contend for ever, Isa. 57. …6. he sent his Son to dye for our sins, and so to make Peace, Rom. 5. 10. A Mediator is one who takes hold of both disagreeing Parties, one with his right, the other with his left hand, so bringing them together in Love, as Job 9. 33. Isa. 41. 10. God and Man agreeing in one Mediator, do walk together, Amos 3. 3.

The Person of the Mediator, as Mediator, is inferior to the Father, by a voluntary exinanition of himself in the form of a servant; but he is above us, 1. As God, by his Divine Nature. 2. As Man, by the Purity of his Humane Nature. 3. By vertue of his Office, and high Prerogatives belonging to it. Mediator and Saviour are all one; for Mediation is in order to Salvation, one the means, the other the end; He is our Saviour, because he is our Mediator, Heb. 7. 25.

p. 302The knowledg of a Mediator is not from the Creatures, but from the Scriptures; 'tis a point of revealed Religion, to know who is our Mediator, even the Son of God.

Secondly, The difference between Moses and Christ, as to their Mediation.

1. Christ as Mediator of the new Covenant, effectually wins and draws to it, all those to whom the benefit of this Covenant belongs; he undertakes for the full accomplishment of the Covenant on both sides. So did not Moses, He was mediator of the old covenant, Gal. 3. 19. Exod. 20. 19. Deut. 5. 4, 5.

2. The Mediator of the New Testament must die, because he is the Testator, as well as Mediator. Heb. 9. 15, 16, 17. vide. The Priests under the Law did offer Sacrifice, but did not offer up themselves as Christ did. Moses was only a Ministerial Mediator; he was not the Author of the Covenant, but only a Witness to the delivery and publication of it in God's Name by his Hand. But Christ himself is the Author of the New Covenant, and he stands engaged to make good the terms of it, to take up the difference between God and us, Eph. 2. 14. He is our peace. Man's reconciliation with God was drawn into a Covenant, p. 303therefore Christ is called the Mediator of the New Covenant; he is both our Mediator and our Ransom; he that is our foreign is also our foreign, 1 John 2. 1, 2.

3. The Priest and Sacrifices of old were tipes of Christ, the great Mediator of the New Testament; the only high Priest, who is both Priest and Sacrifice.

4. Under the Law, many Sacrifices, and they often repeated. Heb. 10. 11. But in the Gospel but one Sacrifice, and but once offered. Heb. 9. 28. Heb. 10. 12, 14, 18.

5. Christ does not only intercede with the Father for us, Joh. 16. 23. but promises to do it himself, John 14. 14. He does not only intercede for us as an Advocate, but himself hears our Prayers, and grants our Petitions, so could not Moses; he is an extraordinary Mediator, not only procuring remission from the Party offended, but actually remitting the offence himself.

6. The new Covenant comprehends both Jew and Gentile, Eph. 2. 14, 15. Eph. 1. 10. So did not the old.

7. There was only Typical forgiveness in the old Covenant, as pertaining to the conscience, Heb. 9. 9, 10, 13, 14. Heb. 10. 1, 2, 3. But real forgiveness in the new, Heb. 10. 16, 17. A real purging the Conscience, Heb. 9 14.

p. 3048. Moses was not Surety of the new Covenant unto God on the part of the people, but only an Internuncius, or middle agent between them, declaring the mind of God unto the people.

9. The Sinai Covenant had relation to the Covenant of Grace, and therefore the Ceremonial Law was annexed to it. Circumcision was a Seal, not of the Covenant of works, as the Jews misconceived, but of the second Covenant of Righteousness by Faith, Rom. 4. 11. Confirmed before of God in Christ, Gal. 3. 17. The Law was given 430 Years after the promise made to Abraham, threatning the sinner, not with an intent that the Curse should be executed, or the hand-writing against us fulfilled, but rather blotted out, Col. 2. 14. Is the law then against the promises? Gal. 3. 21. 'Tis certain the Law as threatning, is against the Promises, against us, and contrary to us, as Col. 2. 14. But not so against the Promises, as to vacate and abolish them, but is rather subservient to them, stirring up the sinner to fly to the Promise for a Pardon. When the people, just after the giving of the Law, had grievously sinned in making the Calf, and God threatned to consume them, Exod. 32. 9, 10. Moses does not plead the Mount Sinai Covenant, but the Covenant made with Abraham, vers. 13. So Deut. 9. 27. 2 Kings 13. 23.

p. 305The condition of the Sinai-Covenant being performed by Christ, the New Covenant becomes absolute to us; nothing more can be demanded of us in a way of satisfaction for sin, Heb. 10. 14. Christ as our Advocate pleads this, and that we ought to be discharged from the Curse of the Law. All doing for life is over in the New Covenant, our Surety has done that, and therefore is become the Mediator of a better Covenant, Heb. 8. 6. Having made way for our receiving the Promise, Heb. 9. 15. This full satisfaction is the main thing we are to believe in order to our Salvation; this is the sense of every act of Justifying-Faith, to which Salvation is annexed; we must mean this in believing, or we mean nothing, neither do we understand those Scriptures, Mark. 6. 16. Joh. 3. 16, 36. The Obedience of Christ comes instead of our doing for life, he is the Lord our righteousness, Jer. 23. 6. Christ being made of God our Righteousness for Justification, it is the will of God that he should by his Spirit sanctifie us, and make us inherently holy: Our Mediator does not only take away the guilt of sin, which legal Sacrifices could not do, they only purified the Flesh, Heb. 9. 13. but not the Conscience; the Blood of Christ only does this, v. 14. So the Spirit of Christ by Faith purifies the p. 306Heart, sanctifies the whole person, 1 Thes. 5. 23. since we are come to the Mediator of the New Covenant, let us see we don't abuse the free Grace of God, Heb. 12. 25. In the New Covenant great Grace is revealed to Believers, and great wrath against all Unbelievers, Mat. 3. 7, 10, 12. Isa. 61. 2. vide.

3. The necessity of a Mediator between God and Fallen man; If one man sin against another, the judge shall judge him: but if a man sin against the Lord, who shall intreat for him? 1 Sam. 2. 25.

This necessity appears

1. From God's just anger against us.

2. From our inability to appease his wrath; I put them both together.

Adam was the Son of God by Creation, Luk. 1. ult. but soon alienated himself and all his Posterity from God his Father and Creator; neither could we ever become the Children of God again, but by Christ, John 1. 12. Heb. 2. 10, &c.

Angels, though they need no Redeemer, yet they need a Mediator; a Head, in and through whom they have access to God, and communion with him; much more does fallen man need a Mediator, by whom he may come unto the Father, Joh. 14. 6. 'Tis impossible to see God any otherwise than through Christ, John 1. 18. if any man sin, p. 307as every man does, let him not despair, for we have an Advocate with the Father, 1 Joh. 2. 1, 2. in whom God is well pleased, Mat. 3. 17. We cannot have immediate access to God himself, but through a Mediator we may.

3. By those terrors of Conscience which we are under, when our hearts smite us for any sin, accusing us, Rom. 2. 15. telling us that God knows all this evil and much more by us, 1 John 3. 20. Then whither shall I go from thy spirit? whither shall I flee from thy presence, Psalm 139. 7. How terrible is God out of Christ to a convinced sinner.

4. The dreadful Punishments that are inflicted upon sinners, upon the fallen Angels, upon the old word; many particular instances in former and latter times, do render it a very fearful thing to fall into the hands of the living God, Heb. 10. 31. When a guilty sinner has none to speak for him, what trembling must needs seize upon him, lest God tear him in peices, and there be none to deliver him? Psal. 50. 22.

5. By the Sacrifices of the Old Testament, and also of the Heathens, which were designed to pacifie God, some means was to be used; all the Sacrifices of old appointed by God himself, could never expiate sin, nor pacifie God, but as they pointed p. 308to the great Sacrifice in the New Testament. Christ is the great Reconciler, Col. 1. 20. We come to Jesus the Mediator of the New Covenant, to be freed from the curse of the Old, and invested in the priviledges of the New.

The Covenant of Works made at the Creation with Adam in Innocency, being broken, and the legal Administration of the Mount-Sinai-Covenant being faulty and unprofitable, Heb. 8. 7, 13. Our Fathers not continuing in it, God regarded them not, Heb. 8. 9. And being thus alienated and enemies in their minds, by wicked Works; God thus provoked, gave up man a child of wrath, to be a slave to sin, Satan, and Death, Rom. 1. 28. Heb. 2. 14, 15. Yet God so loved the world, John. 3. 16. Whilst we were yet without strength, Rom. 5. 6. when we were sinners, v. 8. and enemies, v. 10. Then did God reconcile us to himself, by the death of his Son; entring into a New Covenant with us, by appointing Christ to be the Mediator, 1 Tim. 2. 5. and Surety of a better Covenant, Heb. 7. 22. Heb. 8. 6. so reconciling us to himself, 2 Cor. 5. 18. God the Father provided this Mediator, John 3. 16. Rom. 3. 25. Isa. 49. 1. 1 Cor. 1. 30. You may see the greatness of the sin, and of the Punishment too, in the greatness of the Mediator; God himself p. 309in the person of his Son, became our Mediator and Redeemer.

6. The Law was ordained in the hand of a Mediator, to shew, that 'tis not in the power of any man since the Fall to satisfie the Law, Gal. 3. 19. By the hand of a Mediator we must understand, not only Moses, but the virtue and power of the great Mediator Christ, of whom Moses was a Type.

Thus you see the necessity of a Mediator. Fallen man himself could not deal with God because of sin; Angels could not, being not of Humane nature; and since there is but one God, then either the Majesty of Heaven must descend down to us immediately, which could not be; or else this one God must become our Mediator, our Immanuel; his Godhead, and our humane Nature being joyned together in the Divine Person of the Son.

The low estate of man, made of the dust of the Earth, laying aside all consideration of sin, made it impossible for man to be brought so near to God as Christ has brought him: 'Tis something difficult to apprehend how Adam in Innocency held Communion with God, how he could pray without a Mediator. But after he fell, for those few hours, before the Promise of Christ came to him; no doubt he was full p. 310of horror: The Text says, he was afraid, and hid himself from the presence of the Lord, Gen. 3. 8, 9, 10. But Christ interposes, took our nature upon him, to convey his to us, to make that ours by Grace, which was his by Nature, so uniting us to God again.

CHAP. IV.

4. How Christ was fitted and qualified for the Office of a Mediator.

HE had the Nature of both parties in him as our Immanuel, Isa. 7. 14. He had a right in both, as God manifest in the Flesh; he stood in the middle between both parties, and may be called the Third, Isa. 19. 24. because Israel was joined in league and amity with Egypt and Assyria, they all had an interest in one another, all were Blessed of God, v. 25. So God and man considered as united in a Third Person, who is God-man, they both have an interest in him, and he is them, foreign, Mediator is one who stands in the middle between Two, partaking of both the extreams: In this sense Christ is a middle Person, medius, not only by Office, but by Nature, as God-man, p. 311Divinity and Humanity being substantially united in his Person; he must be God, that he may be able to satisfie; he must be man that he may be in a capacity to die: So that medius may refer to the Person, Mediator to the Office; the Office depends upon the Person; such an Office requires such a Person, who was God-man. Christ is a Mediator, according to both his Natures as God-man, as his Divine Person is Incarnate; in Christ's Mediation both natures are imployed, and do act distinctly: His Deity did what was Divine, his Humanity what was Humane; and what was done according to either Nature, is ascribed to his Person: The Person of the Mediator hath something common to both the dissenting parties, viz. The same essence of the Godhead, though not the same Personality with the Father and the Holy Ghost; and the same humane Nature with us, not numerical, but specifical. In the Incarnation of Christ, humane Nature is not individuated to a formal subsistency in this particular Man by the Divine Essence, but by the Personality of the Son; and therefore the Son is said to be Incarnate; because the Person of the Son gives humane Nature a subsistency in himself. The Person of Christ joins Two Natures not disagreeing; for the sinless p. 312Humanity of Christ, was never contrary to his Divinity, though inferior to it. Christ thus Incarnate, lays out himself to reconcile God and man, which his Two Natures do fit him for, disposing and giving an aptitude to the Office of a Mediator; for Christ is Mediator oeconomically and by Office; Christ's assuming humane Nature, was part of his Humiliation, and did fit him for his Mediatory Office, Phil. 2. 7, 8. Though as has been said, there was no enmity between God and Christ's sinless humane Nature, yet as 'tis in us, 'tis defiled and contrary to God, therefore Christ mediates for us with the Father.

Though Christ Offered up himself a Sacrifice for us in humane Nature, yet the whole Divine Person may be said to be offered up in that Nature, John 10. 17, 18. Christ speaks there as Mediator; the power that he had of laying down, and taking up his life, was the power of the Divine Person, not of his humane Nature. Some of the Schoolmen have this apt similitude, viz. As a man draws a Sword out of a Scabbard, holding the Sword in one hand, and the Scabbard in the other; so the Divine Person of Christ separated his Soul from the Body, as a Sword from the Scabard, and yet kept both parts united to himself, Toletus. Christ took our Flesh, in which he p. 313was mortal, and freed even our flesh from that mortality, when he raised it from the dead. Aug. de Civ. D. l. 9. c. 15. mortalitatem habuit transeuntem; and so raising us, ex mortuis facit immortales: Who could swallow up death, but he who was life it self?

It makes much for the relief of fearful Consciences, that our Mediator is God-man; we should tremble at the mention of God only, but when we hear he is Man as well as God; then we come willingly to a man like our selves; God hath hid and veiled his Majesty under our flesh, that the brightness of his Glory might not overcome us. When God appeared of old to the Patriarchs, it was in some visible shape, which he took up for that time, and laid down again; but now he has really taken the substance and truth of humane Nature into a fixed union to the Person of his Son; never to be dissolved. Heb. 1. 1.

Christus Incarnandus, was Mediator under the Old Testament, as Exod. 23. 20, 21. This could not be a created Angel, because he had power to forgive sin, therefore it was Christ to come; apud Deum facta & facienda, things actually done, and to be done hereafter; things present, and to come, are all one, Jesus Christ the same yesterday, to day, and for ever, Heb. 13. 8. Who was verily p. 314fore-ordained, 1 Pet. 1. 20. Faith in Christ to come, saved our fore-fathers, Christ was an effectual Mediator then, in esse cognito, not in esse reali; this gives present efficacy to a moral Cause; hence Abraham had the benefit of Christ's Mediation, therefore he rejoyced, John 8. 56, 58. The Israelites are said to tempt Christ, 1 Cor. 10. 9. Therefore he was with the Church then, so verse 4. called a rock; David calls Christ, Lord, Psal. 110. 1. Which shews that Christ had power over him, to save him, to redeem him; so that you see Christ, tho not actually Incarnate, procured Remission of sin for the Saints then, who acted Faith on Christ to come; they saw him a far off, Numb. 24. 17. Promises do signifie something before they are fulfilled; the Merits of Christ's Blood being known to God, before it was actually shed, had its vertue and influence from the beginning.

According to the Divine Oeconomy, Christ mediates with the Father only; he is never in Scripture brought in, praying to the Son or the Spirit; Christ as God-man is Mediator to himself, as he is essentially God; and Christ as Mediator, is inferior to himself. As he is essentially God, so he is the Party offended; but as Mediator God-man, so he is the party that makes reconciliation: A Mediator is not of one, i. e. He consists of p. 315two distinct Natures; Angels, and Saints are mere Creatures, and never will be more, and therefore will make but sorry Mediators; the Man Christ is the highest Creature Image of God, because he is God as well as Man. The Hypostatical union of the two natures in Christ, is the Foundation of our spiritual and mystical union to God; God and his Creature Man, meet in Christ the Mediator.

We must not understand our union to Christ so grosly, as if we were Deified; I abhor that blasphemous Famelistical Notion of our being Christed and Godded; no, the new Creature in its nearest union, and highest communion with God, is but a Creature, and never will be more; nothing that is infinite, eternal, and uncreated, can in its immensity enter into us, but we may enter into it; hence the Saints are said to enter into life, Mat. 18. 8. Mat. 19. 17. As a Barrel cast into the Sea, is in the fulness of the Sea, tho the fulness of the Sea be not in the Barrel, 'tis filled according to its Capacity, and can hold no more: So is the life of Christ derived to us by gradual Communications in a way of influence from Christ the Fountain of life; we live, because he lives who hath life in himself, and is a quickning Spirit in us; certainly great things are intended by, and implied p. 316in our union to Christ; I remember a late eminent Divine, now in Glory, expresses it thus: That provided we keep below the Hypostatical union of the two natures in Christ; we cannot ascend too high in our thoughts and conceptions of the mystical union between Christ and his Members; all that is below the hypostatical union, may be allowed to this: So that I would not have any interpret our union to Christ, and communion with him, into so low a sense, as not to apprehend how Believers by vertue of their union to Christ, stand in a nearer relation to God than the Angels do, whose Nature Christ took not; I say, Believers are under a more special, immediate influence of the eternal Spirit; their life is hid with Christ in God, and will be better understood by us in Heaven, than it is here on Earth; though we should be studying it more and more: I am sorry to see the most spiritual expressions of the Gospel, sealed up as it were by a common short exposition of them, that goes with most for the full sense of the Text; it contains, it may be, truth, but not all the truth; or at least does not fully express all the truth; 'tis looked upon as very unsafe to put a further and higher construction upon the words, than others has done before; though they will bear it: I think while we p. 317keep within the Analogy of Faith, not wounding any vital part, or fundamental Principle of Religion, nor wresting the Scriptures to a forced sense, we may admit any farther light that shines through the word unto us, waiting upon God to lead us by his Spirit further and further into the knowledge of the truth, as 'tis in Jesus, that our light may shine out into the perfect day.

Christ being thus qualified for his Office, is

1. Called the Messenger or Angel of the Covenant, Mal. 3. 1. Because he does declare and interpret the terms of the Covenant between God and Man, as Moses did, Exod. 20. 19. Deut. 5. 5, 27. In this he was a type of Christ, Deut. 18. 15, 18, 19. Therefore Christ as Mediator is referred to in the Old Testament, Isa. 7. 14. Isa. 8. 8.

2. The Angel absolutely, Exod. 23. 20.

3. The Angel of his Face or Presence Isa. 63. 9.

4. foreign, 1 John 2. 1. An advocate, The Holy Ghost, has the same name foreign John. 14. 16. 26. Because as Christ makes intercession for us above, his Spirit makes intercession in us here, Rom. 8. 26.

p. 318God is in Christ reconciling the World unto himself; if ever we meet with God in peace, it must be in and through this great Mediator Jesus Christ.

5. What are those special Mediotory acts that Christ puts forth?

CHAP. V.

Of Christ's Mediatory Acts.

WHAT are those special Mediatory Acts that Christ puts forth?

Some proper to his Prophetical, some to his Priestly, and some to his Kingly Office.

To his Prophetical Office.

1. To know, and rightly to state the case between God and Man.

2. To propose and declare the terms of the Agreement between God and Man, contained in the New Covenant.

To his Priestly Office.

1. To make satisfaction, in order to our Redemption.

2. To make intercession for us by Arguments drawn from that satisfaction.

p. 319To his Kingly Office.

1. To Protect and Govern his Church, defending it against all the sworn Enemies of it.

2. To give Rules, Laws, and Ordinances to his Church, for the avoiding of all Will-Worship.

But I shall not tye my self to this Method. But speak of Christ's Mediatory Acts.

First, As Mediating with God for us.

Secondly, As Mediating with us on God's behalf.

1. As Mediating with God for us, 1. By giving satisfaction to his Father's Justice. He undertook this as our Surety, Heb. 7. 22. Heb. 10. 7. And actually performed this Undertaking, 1 Tim. 2. 6. Mat. 20. 28. John 10. 15. To give satisfaction, is tantum facere, quantum satis est. Christ as a Priest offering himself up to death for us, was one of the chiefest acts of his Mediation, that he might take away the guilt of sin; bur this was not all, for as our Mediator, he puts forth a further act, viz.

2. By promising to sanctify us, to free us from the filth of sin, Eph. 5. 25, 26, 27. He shews there that Christ upon giving himself for the Church, laid himself p. 320under Engagements to sanctifie and cleanse it; here the law of the spirit of life in Christ, makes us free from the law of sin and death, Rom. 8. 2. Thus Christ by himself purges our sins, Heb. 1. 3.

3. By making Intercession for us.

1. On Earth. John 17. 9. 20. I pray for them, and for all that shall believe on me through their word.

2. In Heaven. Heb. 9. 24. Rom. 8. 34. 1 John 2. 1. Heb. 7. 25. He ever lives to make Intercession for us; 'tis continual Intercession; should it cease but for a Moment, we should be in great danger; therefore Christ is continually representing in Heaven, what he has done, and suffered for us in the flesh.

2. As Mediating with us on God's behalf. Christ as Mediator, came about the Father's business, Luk. 2. 49. And deals with us Prodigals, about our returning to our Heavenly Father.

1. By declaring the Father's Will to us, John 1. 18. John 6. 38, 39, 40. John 17. 8, 14.

2. By applying his Merits in the efficacy of them unto us. The son quickneth whom he will, John 5. 21. If when we were enemies, we were reconciled to God by the deatb of p. 321his Son; much more being reconciled, we shall be saved by his life, Rom. 5. 10. There is a mighty Power in the Death and Resurrection of Christ, Phil. 3. 10. Rom. 6. 3, 4, 5. When we are planted in the likeness of both, we shall then as Branches abiding in the true Vine, bring forth much fruit, John 15. 5.

The efficacy of Christ's Mediation, and the effectual Application of the Merits of his Blood to us, in our Justification, appears,

1. In our Regeneration, Tit. 3. 5, 6.

2. By preserving us from final Apostacy, John 10. 28. John 17. 12.

3. By raising us up unto glory at the last day, John 6. 39, 40. John 17. 22.

In order to all this, God chose us in Christ our Mediator from Eternity, Eph. 1. 4. The office of a Mediator lies in Trans, acting all things with God, that concerns the people, foreign, Heb. 2. 17. That he may save his people from their sins, Mat. 1. 21.

Christ is Mediator of Redemption to man, 1 Tim. 2. 5. Heb. 2. 16. Of Conservation, and Confirmation unto Angels, who need such a Mediator, Job 4. 10. Angels were mutable Creatures, till Confirmed by Christ, for which they are, no doubt, very p. 322thankful unto God. We ought to be thankful, not only for deliverance out of evils already come upon us, but also for being kept from many evils that might have befallen us, as Psal 86. 12, 13 Psal. 144. 9, 10, 11. Upon this account Christ is to be worshipped not only by men, but by Angels, Heb. 1 6. And Angels being sensible of so great a benefit by Christ their Head, they do willingly Minister to his Members, Mat. 18. 10. Heb. 1. 14. They rejoyce at the Conversion of sinners, Luke 15. 10. They gain more knowledge in Gospel Mysteries by the Church, Eph. 3. 10. 1 Pet. 1. 12. They have all Prophetick Revelations from Christ, Rev. 19. 10. The testimony of Jesus, is the spirit of prophesy. All such Gospel discoveries, are called the Revelation of Jesus Christ, Rev. 1. 1. The word of God, and the testimony of Jesus, v. 2. Who is the faithful witness, v. 5. Men and Angels bare record to the truth of this; John did, Rev. 1. 2. That Heavenly Host of Angels did it, Luk. 2. 13. 14. Angels are a part of the Church, which is preserved by Christ, Heb. 12. 22. They are called the Sons of God, Job 1. 6 Job 2. 1. Elect, and therefore in Christ, 1 Tim. 5. 21. Therefore that the Angels stand, and that fallen man is raised up again, both are from Christ, our great Mediator and Intercessor, p. 323whose Prayers are always heard for the Church, Zech. 1. 12, 13, &c. Because Christ hath the same will with the Father, John 10. 30. Because Christ is well beloved, his Person is Accepted, and we in him, Ephes. 1. 6. and his Prayers are offered on the Altar of his Godhead, Heb. 9. 14.

6. Answer Some Popish Objections, and open some Scriptures very much perverted by them.

1. Obj. Christ is Mediator in respect of his Humane Nature, only as man, from 1 Tim. 2. 5. There is one God, and one Mediator between God and men, tbe Man Christ Jesus.

Answ. Man here is taken in the concrete, for the whole Person of the Mediator, not in the abstract, for his Humane Nature only; in saying the man Christ, we don't exclude his Divinity; quia in homine Deus est, Ambros. The Man Christ, and Christ as a man, differ very much; the First signifies God-man, the Second only Man: Therefore we say against the Lutherans, That though Christ, who is man, be every where, yet Christ as man is not every where; these Two Propositions are not equipollent; p. 324The First is true, the Second is false; 'tis the Error of the Vbiquitarians. If Christ were only God, or only Man, then not medius inter Deum & hominem, and consequently no Mediator. Therefore how can Saints, who are only men, become fit Mediators? When we say the Man Christ, the Species is explained and limited by the individuum to such a man, who is the Christ of God, God and Man.

2. Obj. Since Christ our Mediator is Ascended and Glorified, and is to resign up his Mediatory Kingdom, 'tis necessary that others be preferred to that Office, v. 9. the Virgin Mary, the Apostles, Martyrs, and Confessors, &c.

Answ. 1. Christ has not yet resigned up his Mediatory Kingdom. 2. The Apostle 1 John 2. 1, 2. confutes this, and says, We now have an advocate with the Father, Iesus Christ the righteous. So Psal. 110. 4. Thou art a priest for ever, always making intercession for us, Rom. 8. 34. Heb. 9. 24.

I grant indeed, according to 1 Cor. 15. 24. that Christ will resign up his Mediatory Kingdom to the Father; when Sin, Death, and all the Enemies of the Church are overcome, there will be no need of such a Mediator then, as Christ now is, p. 325riding on conquering and to conquer, Rev. 6. 2. So long as there are any to be conquered, Christ is in a Warlike posture on Horseback; but when all are subdued, then he possesses the Kingdom in peace with his Father, Reigns with him as God to Eternity, Triumphing in the final overthrow of all his Enemies: Though he then cease from those Mediatory acts, which the present necessities of his suffering Church and People call for; yet he continues a Mediator still; he did not finish that Office in the Garden, or upon the Cross, that he should be no more a Mediator.

When 'tis said Christ shall deliver up the Kingdom to the Father, this is not to be so taken, as if the Father did not now Reign, or that the Son should not Reign afterwards: But because while the Prince of Darkness reigns, and the far greater part of the World goes after him, God seems not to reign while they won't own him for their King: But when Christ shall have conquered all his Enemies, and brought all the Elect into a due subjection to God, then he shall deliver up the Kingdom in a quiet setled state to the Father, so as the Son shall Reign with him for ever; for of his kingdom there is no end, Luke 1. 33. The subjection spoken of here, is not p. 326any thing unworthy of Christ, but makes rather for his glory, to have his humanity more visibly subject to the Divine Nature. For as long as Christ holds his Mediatory Kingdom, having all Judgment committed to himself; doing all himself, though by Commission from his Father; yet while he is exerting this Regal Authority by virtue of his Mediatory Office, it does not so well appear, how as Man he is subject to the Father, as it will do when God shall be all in all: Yet still the Efficacy of Christ's Offices is eternal, though the present Execution of them may in divers respects then cease.

Obj. 3. The Papists hold, That though there be but one Mediator of Redemption, yet there may be many Mediators of Intercession.

Answ. If many Mediators, in any sense, had been necessary to save man, this had reflected upon the Grace of God; since the sin of one man was enough to damn all mankind. By one man's disobedience many were made sinners, Rom 5. 19. Wy should not the Obedience of one, especially such a Man as Christ, make many Righteous? Therefore 'tis said, 1 Tim. 2. 5, 6. One Mediator gave himself a ransom for all. There is one Lord, Ephes. 4. 5.

p. 327Obj. 4. From Psal. 132. 10. The Papists infer from thence, That God does not hear us for Christ's sake only, but for David's sake too.

Answ. When 'tis said for David's sake, 'tis not meant for the Merit, Intercession or Mediation of David, as we understand when we say for Christ's sake: But here 'tis for the sake of the Covenant made with David and his seed, from whom should spring the Messiah; this Covenant is mentioned, Psal. 89. 3, 4, 24. Hence the Saints expostulate with God in the same Psalm, v. 49, 50. So these words in Psalm 132. 10. are explained in the next, v. 11.

CHAP. VI.

The APPLICATION.

7. WHAT use we should make of Christ our Mediator.

Are we come to Jesus the Mediator of the New Covenant? Then let us never think to obtain any New Covenant-mercy without the Mediation of Christ; 'tis great presumption to come alone, and in our own names to the Throne of Grace; all the force and efficacy of our Prayers, depends upon the p. 328Intercession of Christ, who is our Advocate with the Father, our great High-Priest, always appearing in Heaven for us; he undertakes that our Prayers shall be heard, Mat. 21. 22. Whatsoever ye ask in prayer believing, ye shall receive. Mark 11. 24. Joh. 14. 6. No coming unto the Father but by me; and whatsoever ye shall ask in my name, that will I do. If ye shall ask any thing in my name I will do it, V. 13, 14. Whatsoever ye shall ask the Father in my name, he will give it you, John 16. 23. What encouragement does Christ give us to pray in his Name, to make use of him for our Mediator in all things, wherein we have to do with God! He presents his People, and their services, to God for acceptance: What can a man do for himself? How can he deal with God, without a Mediator? I have sinned (says Job 7. 20.) What shall I do unto thee, O thou preserver of men? A Sinner knows not what to do without a Mediator.

We can have no Communion with God, but by a Mediator; no Mediator but Christ; our fellowship is with the Father and with the Son, i. e. with the Father by the Son, and no otherwise: 'Tis not enough to own one God, unless we own one Mediator, the man Christ, 1 Tim. 2. 5. I am the door, no entring but by me, John 10. 9. No other name under heaven, whereby we must be saved, p. 329Acts 4. 12. Christ is the Ladder reaching from Earth to Heaven, Gen. 28. 12. No climbing up to Heaven any other way; they are Thieves and Robbers who attempt it; we can have no access to God, but through Christ, John 10. 1, 7, 8, 9. All our Spiritual Sacrifices are acceptable to God through Christ, 1 Pet. 2. 5. All Blessings come upon us through Christ, Tit. 3. 6. and in Christ, Eph. 1. 3. Let us come in that Name for the Remission of Sins, Acts 10. 43. By him let us offer the Sacrifice of Praise to God continually, Heb. 13. 15. Let us be sure to eye Christ in all the actings of our Faith upon God, 1 Pet. 1. 21. By him believing in God: And in all our accesses unto God, that we may come boldly by the Faith of him, Eph. 3. 12. Since our High Priest hath such fellow-feeling of all our infirmities, sympathysing with us; therefore let us come boldly unto the throne of grace, Heb. 4. 15, 16.

To Jesus the Mediator of the New Covenant. The New Covenant implies, That God will deal with men upon new terms, upon other Terms than he did before under the first Covenant; this is a better Covenant, established upon better Promises, more encouraging, more relieving to a poor Sinner. The Mediator of the New Covenant, lives for ever to make intercession p. 330for us, Heb. 7. 25. From this the Apostle argues, That they shall be Saved to the uttermost, or evermore, as in the Margin, foreign, in eternum, or perfectè servare, or vivificare, foreign, to quicken or make alive: Christ as Mediator will do every thing that tends to the perfecting of eternal life; Christ is a very powerful Advocate, heard in all the requests he makes to the Father, John 11. 41, 42. If so, then the perseverance of the Saints is built upon a sure bottom, because Christ has prayed for them, John 17. 24. That they may be kept, v. 15. That their Faith fail not, Luke 22. 32.

Christ's Mediation, as useful and necessary as it is, extends not it self beyond his Church and Chosen, Rom 8. 33, 34. Acts 20. 28. Eph. 5. 25. John 10. 14. He plainly declares this, John. 17. 9, 20. His Mediation reaches no further than the Covenant; every Mediator is the Mediator of a Covenant; all men are not taken into the Covenant of Grace, though Christ prayed for his Enemies here on Earth, Luke 23. 34. That was because he knew some of his Elect were to be found among his Murtherers; this Prayer of Christ took effect, for some of them were afterwards converted, Acts 2. 23, 37. You see how effectual the Mediation of Christ is; therefore if we intend p. 331to speed at the Throne of Grace, let us be sure to direct all our Prayers to God by Faith in the Name of Christ Jesus, the Mediator of the New Covenant.

As we are directed to come to God by Christ, and through Christ; so we must be sure to come to God in Christ, to God in a Mediator, as well as by him. Christ, though he be another Person, yet he is not another God from the Father; and the Holy Ghost, he is alius, but not aliud, not differing in the essence of the Deity from the Father; we shall become vain in our imaginations, if we set our selves to conceive of God out of Christ; we are apt to pass through the Mediator to the Father, as to a God distinct from the Mediator: Some Christians have been very much at a loss in the actings of their Faith upon God through Christ, because they have not looked unto God in Christ so much as they should: Christ calls us to the knowledge of himself, that we might know the Father in him, John 14. 7. If ye had known me, ye should have known my Father also. He that hath seen me, hath seen the father, v. 9. I am in the father, and the father in me,, v. 10. God in Christ is the only true object of all Divine Worship. In him the Godhead dwells bodily, Col. 2. 9. We can have no p. 332Communion with the Godhead, but through the Flesh of Christ; as he is God Incarnate, our Emanuel, and Mediator; Faith first takes hold of the Flesh of Christ, and through that veil draws nigh to God who is a Spirit, Heb, 10. 19, 20. John 6. 56. The main end of Christ in dying for us, was to bring us to God, 1 Pet. 3. 18. And that he may effect this, he shews us God in himself. They who have not seen God in Christ, they know not what God is, they have never yet seen him who is invisible: This is the Excellency of the Christian Religion, That it brings us to the knowledge of that very Person who is God, which cannot be said of any other Religion whatever.