Sermons Volume 4, Sermon on 1 Corinthians 2

Sermons Volume 4 · Sermon on 1 Corinthians 2

p. 958A Sermon on 1 Cor. Viii.6.

But to us there is but one God the Father, of whom are all things, and we in him: And one Iesus Christ by whom are all things, and we by him.

IN the Text, there is a perfect Antithesis or Opposition to the fabulous devices of the Pagan Religion. Among the Pagans there were foreign, many Gods, and foreign, many Lords, verse 5. By Gods, meaning the Supream Deities; by Lords, middle Powers, or Gods of an Inferiour Order, supposed to be Mediators, and Agents between the Supream Gods and Mortal Men; called by the Orientals Baalim, Lords, as Gods here, by the Apostles. By the Greeks, foreign. So Plato in his Sympos. foreign; All the Commerce and Intercourse between Gods and Men is performed by Daemons. Now the Christian Religion doth herein agree with the Pagan, that there is a Supream God, and a Mediator: But it differeth, that they had a Plurality in both sorts of their Gods, we but one in each: And so the Christian Religion is distinguished from all others by one God, and one Lord. To us, that is, to us Christians, there is but foreign, one Sovereign God, from whom, as Supream, we derive all our Graces; and to whom, as Supream, we direct all our Services. And one Lord, that is, one Mediator, by whom, as through a golden Pipe, all Mercies are conveyed to us, and by whom also we have access to God. But to us there is but one God, &c.

In the Words observe,

1. What is said of the Supream and Most High God. (1.) The Unity of his Essence, that though he be distinguished into three Persons, Father, Son, and Holy Ghost, yet there is but one, the only and true God.

(2.) He is represented by his Relation to the Creatures; the Father. 'Tis not p. 959taken foreign, Personally, but foreign, Essentially; as often in Scripture, as Isa. 63.16. Doubtless thou art our Father, though Abraham be ignorant of us. Meaning, not only the first Person, but all the rest. And Mat. 5.16. Glorifie your Father which is in Heaven. And Mat. 6.9. Our Father which art in Heaven. Jam. 3.9. Therefore we bless God, even the Father. In all these and many other places, Father, Son and Holy Ghost is the only true God, and called Father.

(3.) He is set forth by his Dignity and Preheminence, as the first cause, and last end: For from him are all things, and we in him, foreign, i. e. To him and for him. I take the Marginal Reading, so Rom. 11.36. For of him, and through him, and to him are all things.

2. What is said of the Mediatour: He is described,

1. By his Person or Name, signifying his Person, Iesus Christ. There is no other Name given under Heaven, Acts 4.12, &c.

2. By his Dignity; Lord, that is, Mediator. Christ is often set forth by this Term or Title, Acts 2.36. God has made that same Iesus whom ye have crucified, both Lord and Christ. He is Lord over all Creatures, and over the House of God. Phil. 2.11. And that every Tongue should confess that Iesus Christ is Lord to the Glory of God the Father. He died for that End and Purpose, Rom. 14.9. To this End Christ both died, and rose again, and revived, that he might be Lord both of dead and living. Therefore we should own him as such, Iohn 20.28. My Lord and my God. Both in Word and Deed. In Word, Phil. 2.11. That every Tongue should confess that Iesus Christ is Lord. Indeed, in worship, Psal. 45.11. He is thy Lord, worship thou him. In ordinary Practice and Conversation, Loving, Serving, S…udying to please him …n all things, Luke 6.46. Why call you me Lord, and do not the things which I say? Col. 1 10. Walk worthy of the Lord in all pleasing. 'Tis our Comfort, that he is Head over all things, Eph. 1.22. So he is able to Subject the Church to himself by his Spirit to vanquish its Enemies▪ and defend us by his Power. And 'tis both our Comfort and Duty, that he is our Lord. He purchased us by his Blood, Acts 20.28 and Eph. 1.14. …herefore the Church is given him as an Inheritance, Psal. 2.8. We are married to him in the Covenant of Grace.

Therefore he appeaseth the Wrath of God, by his Passion and Intercession: He cherisheth and takes care of us.

3. The Appropriation of this Office and Dignity to him alone; one Lord Iesus Christ. To set up other Lords of our Faith, or other Mediators between God and us, is a wrong to Christ. There is but one Mediator either of Redemption, or Intercession, and no Saints, or Angels share in this Honour, 1 Tim. 2.5. For there is one God, and one Mediator between God and Man, the Man Christ Iesus. Eph. 4.5. One Lord. Without Partner or Substitute. He will communicate this Glory, and Dominion over his Church to no other, in whole or in part.

4. The distinctness of his Operation as Mediator from what was said concerning the Father. 'Tis said of the Father, Of whom, and for whom are all things; but of the Mediator it is said, By whom are all things, and we by him. God is the Fountain of all Heavenly Gifts, Iam. 1.17. And Christ is the Pipe and Conveyance. God is the ultimate Object of our worship, and by the Mediator do we make our Addresses and Applications to him, Eph. 2.18. For through him we both have an access by one Spirit unto the Father. From God all things have their Being as from their Spring and Cause, both in a way of Nature and Grace: So all things by the Mediator.

Doct. That the owning and worshipping God by the Mediator Iesus Christ is the summ of the Christian Religion.

Natural Religion owneth a God, but the Christian Religion owneth a Mediator; and Father, Son, and Holy Ghost, for that only true God, and Jesus Christ for that Mediator. See other Scriptures, Iohn 17.3. And this is Life Eternal that they might know thee the only true God, and Iesus Christ whom thou hast sent. There is the summ of what is necessary to Life Eternal, that God is to be known, loved, obeyed, worshipped, and injoyed, and the Lord Jesus as our Redeemer and Saviour, to bring us home to God, and to procure for us the Gifts of Pardon and Life, and this Life to be begun here, and perfected in Heaven. So 1 Tim. 2.5. For p. 960there is but one God and one Mediator between God and Men, the Man Christ Iesus. Here are the two great Points of the Christian Religion, one God in whom is all our Trust and Confidence; and one Lord Jesus the only Mediator for the Restauration and Reconciliation of Man with God.

Here I shall shew you,

1. The Necessity of a Mediator.

2. The Fitness of Christ for this Office.

3. The Benefit and Fruit of it.

4. Who are the Parties interested in these Comforts, and most concerned in these Duties.

I. The Necessity of a Mediator in this lapsed and faln Estate of Mankind. Two things infer and inforce this Necessity, Distance and Difference. Distance by reason of Impurity, and Difference by reason of Enmity: Both these occur in the Case between God and Men. God is a God of Glorious Majesty, and we are poor Creatures. God is an Holy God, a God of purer Eyes than to behold Iniquity, and we are sinful Creatures. As Creatures, unworthy of immediate access to God; as lapsed, and under the guilt of Sin, and desert of Punishment, and unable to deliver our selves, cannot draw nigh to him with any Comfort.

1. Our Distance: Which is so great that it is a Condescention for God to take notice, that there are such Creatures in the World, Psal. 113.6. Who humbleth himself to behold the things which are in Heaven and Earth. The Excellency and Majesty of God is so great, that either Angels or Men are unworthy to approach his Presence. Now as Inferiour and mean People, dare not approach the presence of a great Prince, but by some powerful Friend and Intercessor at Court, so our distance produceth our fears, and estrangedness, and backwardness to draw nigh unto God, and so hindreth our Love and Confidence in him. Well then, to depend upon one so far above us that he will take notice of us, take care for us, relieving us in our Necessities and Streights, and help us out of all our Miseries, and finally save us, requireth a Mediator: one that is more near and dear to God than we are; which can be no other than Jesus Christ, as I shall shew by and by. When a Sinner looketh only at God as in himself, he is confounded and amazed, as quite out of the reach of his Commerce.

2. Difference: A Mediator is chiefly one used between disagreeing parties, Gal. 3.20. Now a Mediator is not a Mediator of one, but God is one. There must be two parties, and usually two different parties. There is God angry, and Man guilty. Conscience of guilt presents God terrible, and taketh away all Confidence from the guilty Sinner; so that of our selves we cannot approach in a friendly manner to an offended and provoked God, Heb. 12.29. For our God is a consuming Fire. And who can dwell with devouring Burnings? Isa. 33.14. Who shall interpose and stand between God and us, the Power of his Wrath, and our weakness and obnoxiousness to his Righteous Vengeance.

II. That none but Christ is fit for this High Office, that though God be High, and Just, and Holy▪ yet poor Creatures and Sinners may have access to him. A Mediator must be one that can take off the distance, and compromise the difference between us and God. Oh that there were, saith Iob, a days-man between us, that might lay his hands upon both! Job 9.33. Now considering this, Jesus Christ is the only fit interposing party. Therefore he is called the Mediator of the new Covenant, Heb. 12.24. And to Iesus the Mediator of the new Covenant, and the Mediator of a better Covenant, Heb. 8.6.

1. As to the distance, so in his Person he is God-man: Our Mediator must be one in whom God doth condescend to man, and by whom man may be incouraged to ascend to God. Now in Christ, God is nearer to Man than he was before, and so we may have more familiar Thoughts of God. The pure Deity is at so vast a distance from us while we are in Flesh, that we are amazed and confounded, cannot imagine that he should look after us, concern himself in us and our Affairs, love us, shew us his Free Grace and Favour. Now it is a mighty help to think of God manifested in our Flesh, 1 Tim. 3.16. The Word made Flesh, John 1.14. So p. 961that while we are here in the flesh, yet we may have commerce with God. 'Tis a mighty incouragement to consider how near God is come to us in Christ, and how he hath taken the Humane Nature into his own Person. For surely he will not hide himself from his own Flesh, Isa. 58.7. He came down into our flesh that he might be man, and familiar with man. This wonderfully reconcileth the Heart of Man to God, and maketh the thoughts of him comfortable and acceptable to us, so that we may incourage our selves in free access to God.

2. As the Person of the Redeemer, so his Work: Which is to take away the Difference and Quarrel between us and God. To understand this, observe, that the Mediation between the two differing parties must be carried on so, that God who is the Supream and Offended party may be satisfied. Now God stood upon these Terms, that the Honour of his governing Justice should be secured, Rom. 3.25. Whom God hath set forth to be a Propitiation through Faith in his Blood, to declare his Righteousness for the Remission of Sins. And that the Repentance and Reformation of sinful man should be carried on strictly, Acts 5.31. Him hath God exalted with his right Hand to be a Prince and Saviour to give Repentance to Israel, and Remission of Sins. These must be done, otherwise man must lye under his Eternal Displeasure. If the one be done, and not the other done, no Reconciliation can ensue. Therefore we must not look to Christs Mediation with God, so as to overlook his Work with man, nor so look to his Work with man, as to overlook his Mediation with God, Heb. 3.1. Consider the Apostle and High Priest of our Profession Jesus Christ. We have both here: The work of an Apostle lieth with men, the work of an High Priest with God. He hath an Office with God and Man, and both are necessary to bring about our Salvation. And Christ cannot be a compleat Saviour without doing both. To be barely a Prophet would not serve the turn, but he must be a Priest to satisfie Gods Justice also, by the Merit of his Sacrifice. In short, his Work with God is that of a Priest, his Work with Man is that of a Prophet and King.

(1.) His Work as a Priest is to pacifie Gods Wrath, procure his Grace, Love and Favor for us; and this he doth under two Relations as a Sponsor, and Intercessour.

1. As a Sponsor and Surety: He was the Surety of a better Testament, Heb. 7.22. By so much was Iesus made a surety of a better Testament. So (First,) By way of Satisfaction, he undertook something to be paid and performed for us. He undertaketh to satisfie Gods Justice by the Sacrifice of himself, and so make way for his Mercy on easie Terms. The pacifying of Gods Justice was a great part of his Mediation, Heb. 9.15. For this cause he is the Mediator of the New Testament, that by means of Death f…r the Redemption of the Transgressions that were under the first Testament, they which are called might receive the Promise of Eternal Inheritance. That is, that Penitent and believing Sinners might be acquitted from the curse due to them by the first Covenant, and so made capable of Eternal Life. What they owe, he hath paid.

Secondly, By way of Caution: Undertaking for those whom he reconciled to God, that they shall perform what God requireth of them in the new Covenant. Having purchased the Spirit, he hath inabled them to repent, and believe, and mortifie and crucifie the flesh, and obey the Gospel, Rom. 6.6. Knowing that our old man is crucified with him, that the Body of Sin might be destroyed, that henceforth we should not serve Sin.

2. As an Intercessour: He is in Heaven dealing with God in our behalf. He hath not cast off his Relation or Affection to his People upon his Advancement, Heb. 8.2. A Minister of the Sanctuary and of the true Tabernacle which the Lord pitched, and not Man. In all his Glory He is the Churches Agent, appearing for us as our Atturney in Court, Heb. 9.24. Pleading for us, and answering all Accusations as our Advocate, 1 Iohn 2.1. And if any man Sin we have an Advocate with the Father, Iesus Christ the Righteous. And maintaining a correspondency between us and God: As an Ambassador between two States, promoting our Desires and Prayers, Rev. 8.3. And another Angel came and stood at the Altar, having a golden Cen…er, and there was given to him much Incense, that he should offer it with the Prayers of all Saints upon the golden Altar which was before the Throne. And obtaining all necessary Graces for us.

2. His Work with Men, as a Prophet and King. 1. As a Prophet, and so as p. 962a Messenger of the Covenant, Mal. 3.11. He sheweth us the way, how we may be reconciled with God; perswading us also to be so reconciled to God. For we are ignorant and obstinate, loth to part with sin, and submit to God's terms; Therefore he revealeth, and perswadeth us to accept the conditions of the New Covenant, and to cast away all our rebellion against God, and enter into his Peace, 2 Cor. 5.20. Now then we are Embassadours for Christ, as though God did beseech you by us. We pray you, in Christ's stead, be ye reconciled to God. They plead in his Name, and by vertue of his Power. Secondly, As a King and Lord, so he maketh these terms part of the New Law, for the remedying of lapsed Mankind, Heb. 5.8. Though he were a Son, yet he learned obedience by the things he suffered. And not only so, but he subdueth us to himself, Luke 11.21. By strong hand rescueth us out of the power of the Devil, and giveth us Grace to serve him acceptably, Heb. 12.28. And taketh us into his care, and ruleth us, and protecteth us, till we enter into everlasting life. His Lordship is a great part of his Mediation.

III. The Comforts and Duties thence resulting, namely, from Christ's being constituted as Mediatour, as they are laid forth in the Text.

1. I observe, That the Father's Honour and Glory is still secured, and preserved safe and intire, notwithstanding the giving the Glory to Christ, as the Lord of the New Creation. The Glory of the Mediatour doth no way impair and infringe the Fathers Glory; That is apparent, partly because all the good we have is from the Father, but onelyonly by Christ. For when the Father is spoken of, 'tis said, From him are all things: but when the Mediatour, then 'tis said, By him: which notes a subordinate operation, or administration, as Lord Deputy under the Father; and therefore in the subjection of the Creature unto Christ, the Glory of the Father is expresly reserved, Phil. 2.11. That every Tongue should confess, that Iesus is Lord, to the Glory of the Father. Again, it's apparent, because it's said, We are to him, or for him. The Mediatour does not lead us off from God, but to him. Therefore both our love to God, and subjection to him, must still be preserved, (1.) Our love; You must not think of the Father, that he is all Wrath, severe and inexorable, and his Favour not to be gain'd but upon hard terms; no, if he himself had not loved us, we could never have had Christ for our Redeemer. All things are of him, not only in a way of Creation, but Redemption: and one great end of sending Christ, was to shew the amiableness of the Divine Nature. Christ himself was sent by the Father, John 3.16. God so loved the World, that he sent his onelyonly begotten Son, 2 Cor. 5.19. God was in Christ reconciling the World to himself, not imputing their trespasses to them, Rom. 8.32. God spared not his own Son, but delivered him for us all. (2.) Our Subjection and Obedience, Rev. 5.9. Thou hast redeemed us to God by thy blood. His antient right in us is not disannull'd, but promoted. We are redeemed to his Service and Obedience. See 1 Cor. 6.19, 20— Which are God's, viz. By a right beneficial, as a farther obligation. God is the Efficient and Final Cause of all things. Therefore still our Subjection to God, and Love to God, must be preserved.

2. I observe, That the expressions here used, imply Returns as well as Receipts. Look to the Expressions in both Clauses, either concerning the one God, or the one Mediatour. The one God, From him are all things, and we by him, or for him. As from his bounty and goodness, so for his honour and service, Prov. 16.4. God hath made all things for himself, 1 Cor. 10.31. Whether ye eat or drink, or whatsoever you do, do all to the glory of God. Whether it be in a way of Nature or Grace, all things come of God. These words do especially concern Christians. All matters of Grace come from the Father to us for his Glory. All things that belong to the New Creation, as appeareth by the last clause, we by him, foreign, or, for him. See Eph. 1.12. That we should be to the praise of his glory. So for what is said of the Mediatour, and one Lord Iesus Christ, by whom are all things. That is, which we receive from God; and we by him, that is, all the services which we return to God again. Not onelyonly Blessings come from the Father to us, but we also must return duty and service to God by the same Mediatour. Receipts come from God by Christ, and Returns go back by Christ to God. Which is to be noted by them who are all for Receipts, but think not of Returns. And also by them who own God in their Mercies, but make Returns in their own Name: No; all that p. 963duty which we perform to God 'tis by the Mediatour. All Christianity is a coming to God by Christ, Heb. 7.25. If we believe in God, 'tis by him, 1 Pet. 1.2. By whom we believe in God. If we love God, 'tis in Christ. If we pray to God, 'tis in and through him, Ephes. 2.18. For through him we both have an access by one Spirit unto the Father. If we praise God, 'tis in and by Christ, Phil. 1.11. Being filled with the fruits of righteousness, which are by Iesus Christ, to the Glory and Praise of God. Otherwise our Duties are not acceptable and pleasing to him.

3. I observe, That in the Receipts we expect from God, there is great encouragement to expect them. For God is represented as a fountain of Grace; as a Father; as a God and Father that acts by a Mediatour, whose Merit is exprest as large, as the Father's Power. (1.) As a Fountain of Grace, he is the supream Cause of all things, from whom all creatures have their life and being. A Fountain ever-flowing and over-flowing. What can we ask of him which he is not able to do? Psal 57.2. I will cry unto God most high: unto God that p…rformeth all things for me. If it be pardon of sin, or the gift of the spirit; If subduing Enemies, or everlasting Salvation, he is able to give it you. If it be strength against Temptations, or Grace to serve him acceptably, you come to a God from whom are all things. VVhen a Man seriously worshippeth God, he turneth his back upon all other things, and turneth his face to God as the supream Lord and Fountain of all Happiness. You may with confidence present your Petitions to him that can perform all things. (2.) You come to God as a Father; If you take it personally, 'tis comfortable to come to him, as the Father of our Lord Jesus Christ, Ephes. 3.14. or essentially, as a Father of the whole family of the faithful. He loveth us dearly VVe have the Supream God for our Father, and shall not we trust in him? 2 Cor. 6.18. And I will be a Father unto you, and you shall be my sons and daughters. VVho would distrust a Father, and an Omnipotent Father? VVhen we remember not onelyonly his sufficiency, but his love to us, and our interest in him, we make our Addresses to him with confidence. VVho may be confident, if not the children of such a Father? (3) This Fatherly goodness and all sufficiency is engaged for our relief by the Mediatour. As all things are from the Father, so all things are by him; that is, purchased and bought by his Merit. The extent and vertue of his Merit is expressed as largely as the Father's power. If we believe in God, as an All sufficient Fountain of Grace, we believe in Christ as an All-sufficient Mediatour, John 14.1. Let not your hearts be troubled; ye believe in God, believe also in me, 1 John 2.23 He that acknowledgeth the Son, hath the Father also.

Besides this, The V…l of Christ's flesh doth break the beams of his terrour to those that behold his Excellencies, and rejoice in them. By that we are incouraged to come to God for the Mediatour's Blessing, which is the pardon of our sins, Mat. 1.21. He shall save his people from their sins. And, Acts 3.26 God hath sent him to bless you, in turning away every one of you from your sins. One great Petition which we have to put up to God, is for the pardon of sin. This is a principal suit which sinful Man hath daily to present to God. Now when we are sensible of sin, How comfortable is it to come to God in the Name of this Lord and Mediatour, who came on purpose to take away sin, and hath satisfied God's Justice▪ and Merited God's favour and mercy for us, and liveth in Heaven to plead the Merit of his Sacrifice? (4.) As we are incouraged greatly to expect the graces and favours needful, so we are as deeply engaged to the returns of Love, Service and Obedience; and that not onelyonly as oblig'd in point of gratitude, but as inclin'd, suited and fitted: for as we are for God, so we are by him: I say we are obliged in gratitude for the many Blessings which are procured and conveyed to us by the Mediatour. If we have all things from God, and all things by him, and we Christians, more than ordinary Creatures, surely we should, in a singular manner, fulfil his Will, and seek his Glory, 2 Cor. 5.14, 15. For the love of Christ constraineth us, because we thus Iudge, that if one died for all, then were all dead. And that he died for all, that they that live should not henceforth live unto themselves, but unto him which died for them, and rose again. And not onelyonly are we obliged, but inabled and inclined. We for him, there is our duty in the first clause; We by him, there is our help, Ephes. 2.10 We are his workmanship in Christ Iesus, created unto good works. Not onelyonly by him, so as to perform it acceptably, but by him, so as to perform it chearfully, and with all readiness of Mind. It relateth to our assistance, as well as p. 964our acceptance. There is the Spirit to help our infirmities, which is shed on us abundantly through Jesus Christ our Lord, Titus 3.6. So we are by him, that is, are fitted for the Service of God, and put into a capacity to please him.

IV. Who are the parties interested in these Comforts, and most concerned in these Duties.

The Apostle saith here, To us there is but one God, and one Lord; meaning to us Christians; all those that own God, and worship God by the Mediatour, Heb. 7.25. Wherefore he is able also to save them to the uttermost that come unto God by him. VVho are they? Some will not come to God; others, not by him. They, and they onelyonly are the persons that enjoy the benefit of this Mediation, who come to God by him; and that Two ways.

1. They come to God by him, who take upon them the profession of being his servants and obedient subjects in Christ. The bare profession bringeth us somewhat nearer to God: Thus the People of Israel are said to be a People nigh unto God, Psal. 148.14▪ They were a step nearer to God than the Gentiles. So the Profession of Christianity bringeth us near unto God; Who were sometime afar off, but now are made near by the blood of Christ, Ephes. 2.13. Before they were afar off from God, from his Church, his Covenant, and Communion with him in his Ordinances. Surely 'tis some advantage to come so near to God by Christ, as to have Union and Communion with the visible Church of Christ: they are in that Society and Community of Men, who are under God's special care and government above the rest of the World, and where they enjoy the means of Salvation, and such ordinarily, by which God useth to convey his choicest Blessings. These have a benefit above those who are wholly without the Church, as having an offer of the Gospel-benefits, though not a right to them. They are nearer at hand, and in Grace's way, and may sooner understand, that Christ is a Means chosen and used by God to bring home sinners to himself; and by the Christian Doctrine, currant amongst them, which they know and profess to believe, have a Dogmatical Faith at least, that God is the Supream Fountain of all Happiness, and Christ the onelyonly way to him, and have the common, conditional, pardoning Covenant sounding in their ears continually, wherein God offereth to be a God and Father to them in Christ, and telleth them what he will be, and do, to and for all those that do come in and submit to this Covenant.

2. These come to God by him, who really enter into the Evangelick estate, and are converted by an unfeigned Repentance towards God, and Faith in our Lord Iesus Christ, Acts 20 21. Repentance respects God as our Supream Lord, and chief happiness, and Faith our Lord Jesus Christ, as the onelyonly one Mediatour. When you turn from Sin, Self and Satan, unto God, then you come to him: for certainly the farther we depart from Sin, the nearer we come to God. Now this coming is by Christ. The Sinner that is turned from the Creature to God, and from Sin to Holiness, is also turned from Self to Christ, who is the onelyonly Means of our Recovery; by his Merit and efficacy reconciling us to God, and changing our hearts: by the one restoring us to his Favour, by the other to his Image. Therefore a turning our selves from our sins, with a resolution to forsake them, without a reflection upon Christ, is but a Natural Religion, not Evangelical: The Evangelical Religion is a coming to God by Christ, or, as it is described by the Apostle, Heb. 10.22. A drawing nigh with a true heart, and in full assurance of Faith, having our hearts sprinkled from an evil Conscience, and our bodies washed with pure water. Those that are justified by the Merit, and Sanctified by the Spirit of Christ, and fully resolving intirely and unfeignedly upon the duties of the Gospel, depending upon the Promises thereof, these indeed have one God for their Father, and one Lord Jesus Christ for their Redeemer and Saviour. Till a Man be renewed and reconciled, sanctified and pardoned, he is unfit for God, and uncapable of Salvation, or any present communion with God. What can we expect from him, and how unsufficient are we for either of these two works, to renew our Souls, and reconcile them to God? VVhat can we do to satisfie Justice? or break the love of sin in our Souls? Therefore the Lord Jesus hath undertaken the Office of being the Redeemer and Saviour of the VVorld, by his Sacrifice, Merit and Intercession. We must be pardoned and accepted, and onelyonly by him must we come to God. If your repentance towards God, and p. 965your Faith in him be sincere, you shall have all the Blessings of the New Covenant. In short, Obedience and the Love of God was the Primitive Holiness for which we were created, and from which we fell: VVe, by Repentance, are willing to return to this again, and therefore depend upon a Saviour and Sanctifier, that we may be reconciled and renewed, and so are said, in this general sense, to come to God by him.

Secondly. More particularly we are said to come to God by Christ, Three ways.

First. In the exercise of our Graces. I shall instance in the Three Radical ones, which constitute the New Creature, Faith, Hope and Love. For in the exercise of these, communion with God doth consist.

1. Faith seeth God in Christ, as sitting upon a Throne of Grace, ready to give out all manner of Grace, and seasonable relief to Penitent Believers in all their necessities, and temptations, and duties: Well then, boldly trust him, and depend upon him. Thus we come to God by Christ, 2 Cor. 3.4. Such trust have we through Christ to Godward, 1 Pet. 1.21. By him we believe in God. This is living by Faith in Christ, so often spoken of in Scripture. When you make use of him in all your wants, duties and difficulties, expecting your Father's Love and Blessing to come to you through him alone, and the Spirit that must help you, and assist you in all your Infirmities and Temptations, as coming from the Father and the Son; not onelyonly procured, but given by him your head. In all your doubts, fears and wants, you go to him in the Spirit, and to the Father by him, and by him alone; this is living by Christ.

2. Love: which vents it self in a desire of full Communion with God, and delights in him. Desire is a coming to God, or a following hard after him: Delight is an adherence to him, as satisfied with so much as we enjoy of him. Our enjoyments here are partial, and therefore our delight is very imperfect; but yet such as it is, it begets a study to please God, and fear to offend him. Our Father is in Heaven, but on Earth we have a glimpse of him, enough to make him amiable to the Soul, Psal. 17.15. As for me I will behold thy face in righteousness: I shall be satisfied when I awake with thy likeness. Thus we love him through Christ, or in Christ: for we study Christ to see the goodness and amiableness and love of God in him, Ephes. 3.17, 18, 19. That Christ may dwell in your hearts by faith, that ye being rooted and grounded in love, may be able to comprehend with all Saints, what is the breadth and length, and depth and heighth: And to know the love of Christ which passeth knowledge; that ye might be filled with all the fulness of God. A condemning God is not so loved as a gracious and pardoning God. Surely we love him more as a Father, than as a Judge. And 'tis the Spirit of Christ which maketh us cry, Abba Father: not onelyonly thereby expressing our confidence and dependance, but affection, Gal. 4.6. Because ye are Sons, God hath sent forth the Spirit of his Son into your hearts, crying, Abba Father.

3. Hope: We come to God as we longingly expect the full fruition of him. Love puts us upon seeking after God. But alas, upon Earth we do but seek, in Heaven we expect to find: Hope causeth us to hold on seeking till we find, and get nearer to him, and maketh us resolve, that 'tis better to be a seeker than a wanderer: to wait till the delight of love be perfect, than to turn the back upon God and his ways. We cannot have Mount Zion in the Wilderness. For the present, Christ doth but guide us to the Land of Promise: we have a refreshing by the way; Manna in the Wilderness; but not Canaan in the Wilderness. Earth at the best will not be Heaven. Our perfect Blessedness is when God is all in all. For the present, as God is seen but as in a glass, so he is proportionably enjoyed. The Devil, the World and the Flesh are not perfectly overcome, and therefore we have but little of God: And the Ordinances cannot convey him all to us, while his interest is so crowded up in our hearts, but we wait, and look, and long till we have more. Our onelyonly coming now to him is by hope, and that partial enjoyment of his love which we attain unto, makes us look for more. The New Nature inclineth us to Hope: for they that love God will desire to be more like him, and to get more of him, and our experience quickeneth our hope, Rom. 5.4. But all is by Christ. The Apostle saith, The Lord Iesus himself hath given us everlasting consolation, and good hope p. 966th…ough Grace, 2 Thes. 2.16. As at first he inclined us to set our Hearts on another World, and lay up our Hopes in Heaven, and to part with all things seen, for that God and Glory which we never saw, which otherwise by reason of unbelief and sensuality we should never have done, so still he inclineth us to hope and wait in the mid…t of difficulties and disappointments▪ and incourageth us by his tenderness and constant pity, Iude 21. Keep your selves in the Love of God, looking for the Mercy of our Lord Iesus …hrist unto everlasting Life.

2. This coming to God is by all Divine Ordinances or Acts of Worship; the use of our liberty to approach to him in these duties, is one special way of coming to him by Christ. To come to him in the Word as our teacher, in the Lords Supper as the Master of the Feast, in Prayer as our King and Almighty helper, is a very great priviledge and comfort, certainly if at any time then we come to God, we come to him in worship; for then we turn our backs upon all things else, that we may present our selves before his Throne. But now thus we can only come by Jesus Christ. If we come to receive a Blessing in the Word we come to receive the fruits of his purchase, Iohn 17.19. And for their sakes, I sanctifie my self, that they also may be sanctified through the truth. Eph. 5.26. That he might sanctifie and cleanse it with the washing of Water by the Word. If we come to the Lords Supper, that duty was instituted for the remembrance of Christ, that his Flesh might be Meat indeed, and his blood drink indeed. But especially in invocation or solemn calling upon God in a way of Prayer or Praise, into which all duties issue themselves.

1. In a way of Prayer, the mediation of Christ doth especially respect that duty, and you must put your suits into his hand if you mean to speed, Iohn 16.23. Whatsoever ye shall ask the Father in my name, he will give it you. There is no speaking to God, or hoping for any thing from God but by Christ. Having such a Mediator to present our desires and requests we may come boldly to him. The Father is well pleased with these requests. We cannot have sufficient sense enough of our unworthiness, and his worth and merit.

2. In a way of praise, Col. 3.17. Whatsoever ye do in Word or Deed, do all in the Name of the Lord Iesus, giving thanks to God and the Father by him. All the success of our lawful undertakings or expectations is to be ascribed to God through Christ. All good things derived to us from God as the prime Authour, is by Christ's Mediation, Eph. 5.20. Giving thanks always for all things unto God and the Father, in the Name of our Lord Iesus Christ. For all things, Temporal, Spiritual, success of all Ordinances, Providences: his merit procured the mercy, and maketh the duty acceptable.

3. We come to God in the practice of all commanded duties: A Christian is always with God, he liveth with him, and walketh with him. He that is a stranger with God in his ordinary conversation, can never be familiar with him in his worship; and the Grace of Faith, Hope and Love are acted, not only in worship, but ordinary practice; whilest having a deep sense of an invisible God, and a constant aim at an invisible World, Love doth level and direct all our actions that we may please this God, and attain the happiness of that unseen World. Every righteous action is done in obedience to God, and an aim at Heaven, either by a noted thought, or the unobserved act of a potent habit. Sure I am that a great part of our communion with God is carried on in our ordinary conversation, 1 Iohn 1.7. But if we walk in the light as he is in the light, we have fellowship one with another. And every holy action is a step towards …e…ven, as every sinful one is in its self a step to Hell. Now this can only be by Christ. Unless we are in him, and be assisted by his Spirit, how can we bring forth fruit unto God? Phil. 1.11. Being filled with the fruits of righteousness, which are by Iesus Christ unto the Glory and Praise of God. He is the root of your life, and you live as upon him, and by his Life, The Apostle saith in one clause that we are for him, in the other that we are by him: whole we, not only some actions of ours, but God hath put our life into his hands, and because he liveth we live also, Iohn 14.19. We do not use Christ only at our need, but as the Branches the Root, or the Members the Head; we can do nothing apart from him, but in all businesses and in all conditions we must live in him to God. Now this is to come to God by Christ.

p. 967Vse I. To press us to improve this for our comfort and use.

1. 'Tis an incouragement in our expectations from God, and those communications of Grace which he exhibiteth to us in the covenant of Grace; for here is one God and Father from whom are all things, and one Lord Iesus by whom are all things. God is set before you as an all-sufficient Fountain of Grace, and Christ as an all-powerful Mediator.

1. Here is one God and Father from whom are all things: Where shall we find comfort if not in God? He can supply all our Wants, cure all our Diseases, overcome all Enemies, deliver us out of all Dangers. God in the New Covenant is represented under the notion of God All-sufficient, Gen. 17.1. He offereth himself under that notion to ingage us to trust him alone. The People of God gather it from their Covenant interest, Psal. 23.1. The Lord is my Shepherd, I shall not want. So elsewhere, there is an infinite latitude in the object of Faith. This one God and Father is every way sufficient to do us good: no pain so great but he can mitigate and remove it; no danger so dreadful, so likely, but he can prevent, no misery so deep but he can deliver us from it, no Enemies so strong but he can vanquish them, no want that he cannot supply. When we have a want God cannot supply, or a Sickness that God cannot cure, or a danger that he cannot prevent, or a Misery that he cannot remove, or Enemies that are too hard for him, then you may yield to despondency of Heart. Chuse God for your portion and chief happiness, and you shall want nothing, whatever faileth we have an All-sufficient God still to rejoice in, and depend upon. See how largely God expresseth himself in the offers of his Grace, Psal. 84.11. For the Lord God is a Sun and Shield, the Lord will give Grace and Glory: no good thing will he with-hold from them that walk uprightly. We are subject to dangers and perils from Enemies Bodily and Spiritual, he is our Shield: we want all manner of Blessings, now he will give us all things that truely belong to our happiness, he will be a Sun to us: A Shield here, a Sun hereafter. I am thy Shield, and exceeding great Reward. If He be a reward, and a great reward, it cannot come short of Heavens Glory, and that Eternal Happiness which is an aggregation of all Blessings: then our Sun shall be in his Meridian, and shall fully and for ever shine upon the Saints: It followeth there, Grace and Glory will he give, He will restore what we lost in Adam, the Image of God, the Favour of God, and Fellowship with God, and bestow upon us a Blessedness, which possibly we should not have had, if Adam had stood, Eternal Life and Rest in Heaven, Grace to bear our expences to Heaven, and Glory at the end of the Way. All manner of light, life and comfort. See one place more, 2 Pet. 1.3. According to his Divine Power hath he given unto us all things that pertain to Life and Godliness. Whatever pertaineth to life, that is, life Spiritual, the substance of every saving Grace, though not the full Measure; also a right to what may inable us to honour God in practice, either to an Holy Heart, or an Holy Life.

2. Here is a compleat and powerful Mediator. And

(1.) Hereby we see God in our Nature, and so nearer at hand, and ready to help us. God is become our Neighbour, yea as one of us, Bone of our Bone, and Flesh of our Flesh: That made Laban kind to Iacob, Gen. 29.14. Though he hath removed his Dwelling into Heaven again, yet 'tis for our sakes, and for our benefit, our Nature remaineth there at the Right Hand of God, Heb. 4.14. Seeing then that we have a great High Priest that is passed into the Heavens, &c.

(2.) God in our Nature was Abased, Crucified, made Sin, made a Curse for us, that he might pacifie the Justice of God, and reconcile us to him. So that besides the infinite Mercy and Power of God, there is the Infinite Righteousness and everlasting Redemption of a Mediator; God offended with Man is fully satisfied with the Ransom paid for Sinners by Christ, Mat. 3.17. This is my well-beloved Son in whom I am well pleased.

(3.) God having laid such a foundation, and bestowed so great a gift upon us, will not stick at any thing which is necessarily required to make us fully and eternally happy, Rom. 8.32. He that spared not his own Son, but gave him up, &c. shall he not with him freely give us all things? Here in the Text 'tis said, All things are by him, such abundant provision hath he made for Mans Salvation. Surely here is a broad foundation for our comfort and hope. Here is God appeased, the works p. 968of the Devil dissolved, our wounded Natures healed, our Enemies vanquished by him as the Captain of our Salvation, the Church defended and maintained by him as supream Head and Pastor, all kept quiet by him between God and Us as our Agent and Advocate, and finally, he will bring us into the immediate presence of God, that we may remain with him for evermore.

(4.) Besides the dignity of his person, consider the suitableness of his office to our necessity. The dignity of his person must not be over-looked, for he is Godman, and therefore he is accepted by the Father, and may be relied upon by us, Heb. 9.14. 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, to serve the living God? Besides the institution there is an intrinsick value, Act. 20.28. 'Tis called the Blood of God: But what a suitable as well as valuable a remedy, do his Offices of King, Priest and Prophet make him? By these three Offices he exerciseth the Office of Mediator. The three Offices are alluded unto, Iohn 14.6. I am the Way, the Truth, and the Life. The Way as a Priest, Truth as a Prophet, Life as a King: The Way; because he hath removed the legal exclusion, we were fugitives exiled: and then Truth to direct us, and give us the knowledge of Gods Nature and Will: The Life; To begin a Life of Grace in us by his Spirit, which shall be perfected in Heaven. So 1 Cor. 1.30. But of him are ye in Christ Iesus who of God is made unto us Wisdom, and Righteousness, and Sanctification, and Redemption. All the offices of Christ are there expressed with a suitableness to our misery. Wisdom as a Prophet to cure our ignorance and folly; we had no true sense of the evil we deserved, nor the good we wanted, nor of the way to remove the one or obtain the other, but he convinceth and instructeth us in all these things. We lye also under the guilt and power of sin, that is our second necessity; and so Christ is made Righteousness and Sanctification as a Priest; for he gave himself to cleanse us from sin, Eph. 5.26. We are also liable to many miseries introduced by sin, yea under a necessity of dying and perishing for ever, therefore Christ is made Redemption as a King, and as Captain of our Salvation at length fully redeemed us from all evil, Rom. 8.23. And not only they, but our selves also which have the first fruits of the Spirit, even we our selves groan within our selves, waiting for the Adoption, to wit the Redemption of our Bodies, Luk. 21.28. And when these things begin to come to pass, then lift up your Heads, for your Redemption draweth nigh, Eph. 4.30. And grieve not the Holy Spirit, whereby ye are seal'd to the day of Redemption. Thus you see how amply we are provided for in Christ. It may as well be said, By him are all things, as it may be said of the Father, From whom are all things.

Secondly, Another improvement, is to ingage and incourage us to make those returns of Love, Worship, and Obedience, Service and Glory, which are expected and required of us. There is something which reflecteth from us upon God, from all this Grace and Mercy, which God dispensed by the Mediator. We must be for him, and we must be by him. 'Tis more than if it were said, we must serve him, glorifie him. [We] in our whole capacity; we must be whatever we are, and do whatever we do, to God, and for God, by the Mediator.

(1.) We must enter into Covenant with him, and give the Hand to the Lord, and consent to be his, Isa. 44.5. One shall say, I am the Lord's, another shall call himself by the Name of Jacob, and another shall subscribe with his Hand unto the Lord. They should enter their Names to God to be entred into his Muster-Roll, or Listed among the Faithful that belong to him, and are Listed for his service, a Member of that Body whereof Christ is Head, a subject of that Kingdom whereof Christ is King. 2 Cor. 8.5. 'Tis said, But first gave their own selves unto the Lord. Rom. 12.1. Present your Bodies a living Sacrifice Holy, acceptable to God which is your reasonable service. Christ gave himself a Sin-offering, and we give up our selves a Thankoffering.

(2.) There must be a strong love to God ever at work in our Hearts, levelling and directing all our actions to his glory; and this love must be an impression of the love shewed to us by Christ, a thankful sense of his Mercies and Benefits, 1 Iohn 4.19. We love him, because he loved us first, 2 Cor. 5.14. The Love of Christ constraineth us. Love is an earnest bent and inclination of Heart towards our chief good, and last end, and its effect and work is to devote our selves to his Service, Will and Honour, longing after more of God, and continually seeking for it, Psal. 63.1. O p. 969God, thou art my God, early will I seek thee: My Soul thirsteth for thee, my flesh longeth for thee in a dry and thirsty land where no water is. A Soul that hath chosen God for its portion cannot want him, nor be long without him, nor satisfied with any partial enjoyment of him, therefore still seeketh for more. The main work of this life is a desirous seeking after God, and getting nearer to their last end by all the means which God hath appointed us to use.

(3.) There must be a constant study and care to please, honour and glorifie this God, Acts 27.23. Whose I am, and whom I serve. If we be dedicated to God, there must be a conscience of our dedication, that we may live unto God: and this not now and then, but in our whole course. All our Faculties, Bodies, Souls, 1 Cor. 6.19, 20. What! know ye not, that your Body is the Temple of the Holy Ghost which is in you, which you have of God; and ye are not your own, ye are bought with a price, therefore glorifie God in your body and in your spirit, which are God's. Estates, Rom. 14.7, 8, 9 For none of us liveth to himself, and no Man dieth to himself; for whether we live, we live unto the Lord, and whether we die, we die unto the Lord, whether we live therefore, or die, we are the Lords. For to this end Christ both died and rose again, and revived, that he might be Lord both of dead and living, Phil. 1.21. To me to live is Christ: All our actions, not onelyonly in Solemn Acts of VVorship, but in our ordinary Conversations, must be directed to him, Zach. 14.20, 21. In that day there shall be upon the Bells of the Horses, Holiness to the Lord, and the pots in the Lord's House shall be like the Bowls before the Altar. Yea every pot in Ierusalem and in Iudah, shall be Holiness to the Lord of Hosts.