Two Treatises, Tract 1 (4 of 4)

Two Treatises · Tract 1 (4 of 4)

p. 205For Scripture. They have but one Text,The Text cleared from countenancing this opinion. which they can find that ſeemeth to ſpeak any thing for them in this cauſe; And that is this we have now in hand. [There is one God, and one Mediatour betwixt God and men, the Man Chriſt Jeſus.] In this bulruſh, they find two knots: From hence they take up a double Argument. Firſt, The Apoſtle he recalleth this Mediatour, the Man Chriſt Jeſus: And wherefore ſo, but to expreſſe and notifie that Nature according to which he is Mediatour? And Secondly, He plainly diſtinguiſheth here betwixt God, and this Mediatour, [There is one God, and one Mediatour.] And therefore Chriſt cannot be Mediatour as God, but only as man; Thus they argue from this Text. But how weakly will ſoon appear, if we come to joyne iſſue with them. Which I ſhall do with all convenient brevity, as not taking delight in controverſies, or willingly medling with them, but where I am neceſſarily ingaged to it.

p. 206Arg. 1 Arg. 1. For the former, The Mediatour betwixt God and man, is the Man Chriſt Jeſus.The man Chriſt Jeſus.

Anſwer.Anſ. True, he is ſo; but not onelyonly as man, Not onelyonly as man.there is a broad difference betwixt theſe two, The Man Chriſt is Mediatour: and, He is Mediatour onelyonly as man: The Apoſtle here aſſerteth the one, not ſo the other. He doth not ſay, Jeſus Chriſtus Homo, Jeſus Chriſt the Man; that might have ſeemed to imply what they contend for: But Homo Jeſus Chriſtus, the Man Chriſt Jeſus: id eſt, not any other man; not any meer man: but that man, who was more then man; the Man Chriſt Jeſus; that Perſon who was both God & man. Thus are we here to conſtrue the word [Man,] Chamier de Mediatore. cap. 5. ſect. 5.Non naturaliter, ſed Perſonaliter; not in the Abſtract, but in the Concrete; not as pointing out unto us only the humane nature of Chriſt, but the whole Perſon denominated and ſet forth unto us by and under that nature: Like phraſes we meet withall elſewhere, 1 Cor. 2.8. It is ſaid that the Lord of Glory was crucified:] not that Chriſt was crucified in that nature; according to which he is moſt properly ſaid to be the Lord of Glory, viz. his divine Nature, that was impoſſible. But that Perſon, who being God, as well as man, was the Lord, and God of Glory, (as he is ſtiled Acts 7.2.) he was crucified. So in that obvious place, Acts 20.28. it is ſaid that God nouriſhed the Church with his blood.] Not that the Godhead ſuffered and died; (that had no blood p. 207of it own to ſhed,) but that Perſon who was truly God, as well as man. In both places there is a foreign, (as Divines call it) a Communication of Properties; wherein that which is proper to one nature in Chriſt, is attributed (not to the other nature, as it is by ſome miſconceived, but) to the perſon denominated and ſet forth by the other nature: And thus are we to underſtand that ſomewhat obſcure Text John 3.13. No man (ſaith our Saviour) hath aſcended up to heaven, but he that came down from heaven, even the Son of man which is in heaven.] Not that Chriſt in his man-hood came down from heaven; or that according to his Godhead he aſcended up into heaven; but the ſame Perſon did both according to divers natures. He was ſaid to come down from heaven, in reſpect of his Godhead, which aſſumed the humane nature into perſonall union; And he was ſaid to aſcend up into heaven, and to be in heaven in reſpect of his manhood, which being united to his Godhead, came to be of God's Counſell, to be acquainted with his ſecrets: And after the like manner are we to underſtand the word here in the Text; The Man Chriſt Jeſus; that Perſon who being God before time, was alſo made man in time, he was Mediatour betwixt God and men.

Queſt. Queſtion.But why then doth the Apoſtle here add this, [The Man Chriſt,] Why the word Man is mentioned?if it be not for that end, to point out that nature according to which he is Mediatour?

p. 208Anſwer.Anſ. For this ſome other and better Reaſons may be aſſigned;A threefold Reaſon aſſigned for it. as,

1. This he addeth to intimate that common intereſt which all the Sons of men have in this Mediatour; In as much as he alſo is the Son of man, their Brother, partaking in the ſame common nature, of their fleſh and blood, as the Apoſtle inlargeth it, Heb 2.11. & 14.

2. This he adds to incourage men ſo much the rather to come unto God by Chriſt, and to make uſe of his Mediation, in as much as they have not an High Prieſt which cannot be touched with the feeling of their infirmities, but was in all points tempted like as they are, (as the ſame Apoſtle hath it, Heb. 4.15.) being a man like unto themſelves, onelyonly without ſin.

3. Again, he maketh mention here of Chriſt's humane Nature, Quià de traditione erat dicturus, ideò Hominem ſolummodo nominavit: Sedulius ad loc.in as much as in this nature he paid the Ranſome ſpoken of in the verſe following; [He gave himſelfe a Ranſom for all.] This he did by offering up his humane nature as a Sacrifice unto God. Through his eternall Spirit he offered up himſelfe unto God, (as the Apoſtle hath it) Heb. 9.14. By the power of his Godhead he offered up his manhood: which becauſe it was the Sacrifice offered up, the Nature wherein Chriſt ſuffered, and ſo paid that price, therefore the Apoſtle here maketh mention only of it; ſtiling this Mediatour, The Man Chriſt Jeſus. And thus you ſee that firſt Arg. 2 Allegation cleared. More briefly of the ſecond.

Arg. 2. Paul here diſtinguiſheth betwixt God and this Mediatour. God and Mediatour diſtinguiſhed.And therefore Chriſt p. 209is not Mediatour as God, but onelyonly as man.

Anſ. To this it is anſwered. 1. That the Anſwer 1 naming of God in the firſt place,Chamier de Mediatore. cap. 5. ſec. 6. doth not hinder, but that it may alſo be underſtood in the ſecond: As in that John 14.1. Our Saviour ſaith to his Diſciples, Ye believe in God, believe alſo in me.] Not but that he himſelfe alſo was God, and to be believed in as God: And ſo John 17.13. This is life eternall, that they may know thee the only true God, and him whom thou haſt ſent, Jeſus Chriſt.] Not that Chriſt is thereby denyed to be truely God, (as the Arians of old, and the Socinians at this day would conclude from that Text.) So here, There is one God, and one Mediatour, &c.] The mentioning of God in the firſt place doth not exclude it in the ſecond: For by this reaſon, this Mediatour ſhould as well be denyed to be God at all, as to be Mediatour as God.

2. But (ſecondly, and more plainly) the Anſwer 2 word [God] there is to be taken,Chamier, ibid. ſec. 7. Dr. Prideaux. Faſciculus Controverſ. de Redemptione. q. 3. The word (God) taken perſonally. not Eſſentially, but Perſonally; as denoting and pointing out the firſt Perſon in the Trinity, God the Father: So we find it often uſed elſe-where John 3.16. 2 Cor. 5.19. Epheſ. 1.3. And ſo is it moſt properly to be underſtood here; There is one God, and one Mediatour betwixt God and men; id eſt, God the Father, betwixt whom, and mankind, Chriſt the Son is ſaid to be a Mediatour. We have an Advocate with the Father, Jeſus Chriſt the righteous, 1 John 2.1. And being ſo underſtood, it doth not exclude Chriſt p. 210from being God, or from being Mediatour as God; viz. as the ſecond perſon in the Trinity. Thus is the Text briefly vindicated from giving any countenance to this Doctrine of theirs.

As for their Reaſons, I will not trouble you Reaſon 1 with many of them; the chief and principall of them is that which Bellarmine, Argument from Reaſon.and others of that way, borrow from their Aquinas. A Mediator (ſaith he) muſt be a Middle perſon differing from both the Extremes, Aquinas p. 3. q. 26. art. 2.both from the party offending and offended. Now ſuch a Mediator is Chriſt (ſaith he) conſidered as a Righteous Man. As Man he differs from God: as Righteous he differs from other men,Chriſt as God the ſame with God. who are all ſinners: and ſo in that reſpect he is a fitting Mediator betwixt God and Men. But as God he is the ſame with God, not differing from him, whether in nature or quality.

Anſwer.Anſ. To this I find divers Anſwers returned. To let others paſſe. 1. Such a Mediator is Jeſus Chriſt, a middle perſon differing from both Extreames,1. Chriſt as God-man a middle perſon, differing from God and man. both from the perſon offending and offended. So he doth viz. as foreign, as God-Man. True indeed, in reſpect of his Natures, he agreeth with both, but in reſpect of his Perſon he differeth from both,2. Chamier de Mediatore c. 7. ſec. 2. being not onelyonly God, or onelyonly Man, but God and Man.

2. But (2^dly) conſider him as God, yet doth he therein alſo differ from God his Father. I find a threefold differenceChriſt as God differeth from his Father. A threefold difference. aſſigned betwixt them. 1. In reſpect of his Perſon, which being the p. 211ſecond Perſon in the Trinity, is diſtinct from the firſt: The Son is a diſtinct Perſon from his Father, 1 Joh. 5.8. 2. In regard of his Incarnation; It was not the Father that took upon him our fleſh, but the Son, The Word was made fleſh, Joh. 1.14. And 3^dly in regard of his Humiliation; It was not the Father, but the Son which tooke upon him the form of a ſervant, &c. Which Humbled himſelfe and became obedient unto the death, &c. Phil. 2.6, 7, 8. Therein did he differ from God his Father, as we may learn from the words following, [Wherefore God alſo hath highly exalted him: viz. God his Father. Thus then Christ according to his divine nature is not every waies the ſame with God, God his Father. So as in this reſpect there is noe mpediment but that hee may bee a fitting Mediator betwixt God and men.

Reply. But they reply.Reply. Chriſt as God was a party offended. Chriſt as God a party offended.And therefore in that reſpect he could not bee a proper Mediator.

Anſ. To this it is anſwered that,Anſwer. theſe two may well ſtand together. A party offended may yet be a Mediator. A party offended may be a Mediator.Thus ſtories tell us of Menenius Agrippa, how he, being himſelfe a Senatour of Rome, Voloterranus.was yet imployed by the Senate as an Agent to deal with ſome revolters who had made a defection from the State, and therein had wron ged him as well as the reſt. But wee ſhall not need to go abroad; p. 212Scripture will furniſh us with an inſtance. Thoſe Huſbandmen in the Goſpel, which indeavoured to keep their Land-lord out of his vineyard, denying him the fruits thereof, therein they wronged not onelyonly him, but his ſon alſo, whoſe Inheritance it was. Yet the father imployeth the ſon as a Mediator to deal betwixt him and them, Mat. 21.37. Thus, however Jeſus Chriſt being the Son of God, was a party offended as wel as his Father, yet hee is imployed by his Father as a Mediator to reconcile the perſons offending unto himſelfe; and this without any abſurdity at all. Thus have you briefly ſeene what our adverſaries of Rome have to ſay for this their Opinion: which bearing no weight, wee ſhall alſo deſert them and this their way.

3. 3^d Opinion orthodox.There is yet a third and a laſt way; and that ſhall wee find to be the old and the right way: Wherin the true Catholicks, the Orthodox profeſſours of all ages have walked. And that is not to divide the natures of Chriſt in the office and work of his Mediatorſhip, but to put them together; attributing it to his whole perſon. Jeſus Chriſt is Mediator betwixt God and Men, and executes the office of his Mediatorſhip,Chriſt Mediatour as God-man. not onelyonly as God, nor only as Man; but as foreign, God Man; So Auguſtine long ſince clearly and ſoundly determined it,Auguſt. de Ovibus, Homil. 12. Divinitas ſine Humanitate, & Humanitas ſine Divinitate non eſt Mediatrix. Neither the Divinity without the Humanity, nor the Humanity p. 213without the Divinity is Mediator betwixt God and men. How then? Sed inter Divinitatem ſolam, & Humanitatem ſolam, Mediatrix eſt Humana Divinitas, & Divina Humanitas. But betwixt the Divinitie alone, and the Humanity alone is Mediatour the Humane Divinity, and the Divine Humanity: that is, Jeſus Chriſt as God and man, is Mediatour betwixt God and men; not according to one, but both Natures. So runs that ancient and approved Rule, Appellationes officii competunt Chriſto ſecundùm utrámque naturam. Names of office which are given unto Chriſt, they agree unto him according to both natures. Thus is he ſaid to be a Prophet, a Prieſt, a King; all as God and man. And thus is he ſaid to be a Mediatour betwixt God and man.Claudius Eſpencaeus de Mediatore. cap. 5. Chriſtus eſt Mediator, non quà Deus, nec quà Homo, ſed quà Deus Homo. C. Lap. ad Textum. So much ſome of the Doctours of the Church of Rome have freely and ingenuouſly acknowledged. By name, Claudius Eſpencaeus moſt fully. After him Cornelius à Lapide, who in expreſſe terms grants what we deſire, though afterward he would ſeem to detract and call it in again. And even Bellarmine himſelfe is inforced to yeild little leſſe, whileſt he confeſſeth that in ſome Acts of Chriſt's Mediatorſhip there was a concurrence of his Divinity with his Humanity. So then,Bellarm. de Chriſto. lib. 5. cap. 7. by his confeſſion, he was not a Mediatour only as man, but as God and man; His Godhead concurred with his manhood in ſome acts of his Mediatorſhip.The Godhead concurred with the Manhood in all the Acts of Mediatorſhip.

Nay more (ſay we;) not in ſome onelyonly, but in all. This we contend for, and this may p. 214eaſily be made good; True indeed, ſome Acts we ſhall find wherein the Humanity of Chriſt did not concurre with his Divinity; as viz. thoſe which he wrought before his Incarnation: But none wherein his Humanity acted without the concurrence of his Divinity: In tantam unitatem ab ipſo conceptu virginis, Deitas & Humanitas connexa ſunt, ut nec ſine homine divina, nec ſine Deo humana agerentur: Leo Epiſt. 81.So one of the Ancients (and a Biſhop of Rome too) hath determined it. The Godhead and manhood of Chriſt (ſaith he) were ſo nearly united from the very conception of the Virgine, as that thenceforth the one did not act without the other: Still we find the Godhead intereſted in every Act which Chriſt did, or doth as Mediatour.

To make this good, look wee back a little upon that myſticall Ladder which I preſented unto you; and ſee if we do not find the Son of God upon every ſtaffe of it. I will paſſe them over briefly, begining at the bottome.

1. Who was it that was an Arbitratour 1. As Arbitratour.betwixt God and man? not Chriſt as man: no, this is not a work for man to undertake, to be an Ʋmpire betwixt God and man: So much we may learn from that paſſionat Saint, Job 9.33. Neither is there any Dayes-man, (or Ʋmpire) betwixt us, (ſaith he, meaning God and himſelfe) that might lay his hand upon us both.] No, he that ſhould undertake this work, muſt be more then man; no leſſe then God, the Son of God; He it was who found out that way and means of Reconciliation betwixt God and man (which neither men nor p. 215Angels could ever have done,) even the ſecond Perſon in the Bleſſed Trinity, the Wiſdome of the Father.

2. Who was it that was the Interpreter 2. As Interpreter.betwixt God and man? the Meſſenger of the Covenat; that declared and made known unto man the mind and will of God touching a Reconciliation; and the way and means of this Reconciliation? who was this, or who could it be but the Son of God? No man hath ſeen God at any time: the onelyonly begotten Son which is in the boſome of the Father, he hath declared him, John 1.18. No man hath aſcended up into heaven, (i. e. to be acquainted with God's ſecrets,) but he that came down from heaven; (i. e. the Son of God) John 3.13. The gracious purpoſe of God towards loſt mankind, it was a Secret lock'd up in the breaſt of the Father; And ſo it had been even unto this day, had not Chriſt the eternall Son of God, who being in the boſome of the Father, near and dear to him, was à ſecretoribus Conſiliis, one of his Privy Counſell, revealed it: which he did to our firſt Parents in Paradiſe in that firſt born Promiſe, Gen. 3.15. and afterwards to the Fathers in ſucceeding ages, Acts 7.38.

3. Again (3^dly) come from his Propheticall, 3. As a Prieſt.to his Prieſtly Office. Here (to let paſſe other, which I formerly named) there are two main and principall Acts; His Oblation, and his Interceſſion. And in both theſe ſhall we find the Godhead of Chriſt intereſted.

1. In his Oblation, In his Oblation.In the offering up of that p. 216Sacrifice upon the Croſſe. Here indeed the manhood ſeemed to have the main ſtroak. That paid the Ranſome; but yet even here we ſhall find a concurrence of the Godhead. However, the Godhead could not properly ſuffer with the Manhood, yet it concurred with it in that ſuffering.The Godhead concurred with the Man-hood in ſuffering; four wayes. Which concurrence, becauſe it is a point of ſpeciall concernment, I ſhall briefly ſhow you wherein it conſiſted. Take it in four words; Voluit, Quievit, Suſtentavit, Efficatiam dedit. The Godhead Firſt, willed that the manhood ſhould ſuffer. Secondly, It Reſted that it might ſuffer. Thirdly, It Supported it in ſuffering. Fourthly, It gave efficacy and vertue to thoſe ſufferings. A word of each.

1. Voluit. The Godhead of Chriſt willed that the Manhood ſhould ſuffer.1. Willing that it ſhould ſuffer. So much we may learn from the words of our Saviour, John 10.17, 18. I lay downe my life. No man taketh it from mee, but I lay it downe of my ſelfe. I have power to lay it downe, &c.] So he had. And that not only a Paſſive power, which all men have; but an Active. Such a Power hee there ſpeaketh of (as the next words make it out) I have power to lay downe my life, and I have power to take it up againe.] Men may have the the former, not ſo the latter. They may have power to lay downe their lives, but not to take them up againe. Chriſt had both, a Paſſive power, as Man; p. 217and an Active power, as God; a divine power. And by this power it was that he layd downe his life. His Godhead willed that his Manhood ſhould ſuffer.

2. And (Secondly) Quievit, It reſted that it might ſuffer.2. Reſting that it might ſuffer. Which otherwiſe it could never have done. Wee ſee how it was in the Garden, when the Godhead of Chriſt did but a little put forth it ſelfe, preſently all that were ſent to apprehend him fell to the ground, John 18.6. Had not that reſted, it had not been in the power of men and divels to have brought him to the Croſſe. The Godhead reſted whileſt the Manhood ſuffered. Even as it was with the firſt Adam, he ſlept while his ſide was opened, Gen. 2.21. So was it with the ſecond Adam, the Lord Jeſus, whileſt his ſide was opened, pierced upon the Croſſe; his Godhead (as it were) ſlept, not putting forth that efflux of power which before it had done; which made him to cry out, My God, my my God, why haſt thou forſaken me? Yet,

3^ly, Suſtentavit. Though it reſted that it might ſuffer, yet it ſecretly ſupported and ſuſtained it in ſuffering;3. Suſtaining it in ſuffering. ſo as he did not ſinke under that, otherwiſe inſupportable, burthen. Such were the ſins of the world charged upon him, and the wrath of God due unto thoſe ſins powred out upon him. One ſin, having in p. 218it an infinite guilt, is more then a finite creature can ſtand under. What were a world of ſinnes layed upon one man? Had not the Manhood of Chriſt been ſupported by his Godhead in thoſe his ſufferings, it muſt needs have ſunk under them.

4 Giving efficacy to that ſuffering.4^ly And laſtly, Efficaciam dedit. The Godhead gave vertue and efficacie to the ſufferings of the manhood. Which had they been the ſufferings of the manhood alone, they could have been but like the Manhood it ſelf, finite. The ſtream riſeth no higher then the fountain. The Humane nature of Chriſt being it ſelffinite, the merit thereof could not have been infinite. But ſuch muſt that Merit be, which maketh ſatisfaction to an infinite Juſtice: It muſt be an infinite merit; an Infinite price.Bellarm. de Mediatore lib. 5. c. 7. So much Bellarmine cannot deny. And thereupon he is inforced to acknowledge, that here the concurrence of the God-head was requiſite and neceſſary.

Thus doth the Godhead concurr with the Manhood of Chriſt all theſe ſeverall wayes in that grand act of his Mediatorſhip, his Oblation. All which we may conceive comprehended by the Apoſtle in that one paſſage Heb. 9.14. where he informs us, how Chriſt through the Eternall ſpirit offered himſelf without ſpot unto God.] the Godhead offered up the Manhood. Willing that it ſhould ſuffer; reſting that it might ſuffer; ſuſtaining it in ſuffering, and giving p. 219it the value and vertue to ſatisfie and ſanctifie.

The other act of Chriſts Prieſthood (the 4^th act of his Mediatorſhip) is his Interceſsion. 4. In his Interceſſion.Now how can this be the work of Chriſts manhood alone? To hear, and offer up; to receive & preſent the prayers and other ſpirituall Sacrifices of all beleevers in the world, to negotiate for them all at one and the ſame time, according to the variety and multiplicity of their ſeverall occaſions; this is and muſt be the work not of a finite but an infinite Agent: Not to be effected without the concurrence of the Divine Nature with the Humane.

The laſt and higheſt ſtep of the Ladder is the Kingly office In his Kingly office.of Jeſus Chriſt. Now how ſhould he execute that without the concurrence of his divine nature? Certainly, to Gather and Governe the Church, to protect and defend it againſt all aſſailants open and ſecret, to give the Holy Spirit, to enlighten the minds of men, to Circumciſe their hearts, to ſubdue their Corruptions, to vanquiſh Sathan and all adverſe powers, &c. (all which are Acts of Chriſts Kingly Office) it tranſcends the power of any finite creature; and ſo cannot be attributed unto Chriſt onelyonly according to his humane nature, as man, but as God and man.

Such is the worke of Chriſts Mediatorſhip, the worke of the whole Perſon, This concurrence of both natures explained and illuſtrated.wherein both Natures are ingaged. And thence p. 220is it that ſome of the Ancients ſpeaking of it,Dioniſ. Areopag. epiſt. 4. ad Caium. Damaſcenus lib. 3. cap. 19. call it foreign, Deivira, ſeu Deivirilis Operatio, a Divine-humane Operation, the worke of God-man. In which worke each Nature acts its part: acting diſtinctly yet jointly.Agit utraque quidem diſtinctè, ſed tamen unitè, Leo Ep. 10. A myſtery which Damaſcen illuſtrates very aptly by a familiar ſimilitude of a fiery ſword, which both cuts and burnes at one and the ſame time. Cutting it burneth,Quemadmodùm unam inciſam combuſtionem, & unam combuſtam inciſionem igniti gladii dicimus, ſed aliam actionem dicimus inciſionem, & aliam uſtulationem, &c. ſic Chriſti junam foreign dicentes, &c. Dioniſ. ibid. and burning it cutteth, both together. But this it doth according to two diſtinct principles and properties. It is the Iron, or ſteele that cutteth; it is the fire that burneth; in the mean time the ſame ſword doth both. Even ſo it is here. Such a work is the Mediation of Chriſt: wherein his two Natures act jointly, and yet diſtinctly; each performing its proper worke: The Man-hood performes that which belongeth unto it, and the God-head performes that which belongeth to it; both together making up the foreign, the compleat and perfect work. Or if you will, take yet a more apt and proper illuſtration: As it is in Humane Actions, there are two principles, the one Formall, the other Materiall; the one Inward, the other Outward; the one the Soul, the other the Body: Theſe two act together Jointly, and yet Diſtinctly: The one moveth, directeth, actuateth the other, the Soul, the Body: the other concurreth as an Inſtrument with the firſt Agent, the Body acted by the Soul: both together making one joint work. Even ſo is it here: In this worke of p. 221Chriſt's Mediation, there are two Principles, the God-head and the Man-hood, the one (as it were) a Formall, the other a Materiall Principle: The God-head actuating the Man-hood, the man-hood actuated by the God-head, each having its own proper operation; both together compleating the work.

And thus have I with as much brevity and perſpicuity, as a myſtery of this high nature would admit, indeavoured to clear up unto you this ſecond Queſtion; According to what Nature Chriſt is ſaid to bee a Mediatour betwixt God and men.

That which now remaines, is onelyonly the Applicat. 1 Application: wherein I ſhall be as ſuccinct as I may, having already glaunced at ſome heads thereof, as I fell with them by the way. Let that be directed onelyonly three waies; by way of Information, Conſolation, Exhortation.

Ʋſe 1. By way of Information. Is Jeſus Ʋſe 1 Chriſt a Mediator betwixt God and men?Information. Here then take we notice of (what I touched upon before) a diſtance, an alienation, 1. Take notice of naturall enmity.nay an Enmitie betwixt God and Men. Were it not ſo, what needed a Mediator? were not God and men at variance, what needed a middle perſon to come betwixt them, to lay his hands upon both of them, as an Arbitratour, as an Ʋmpire, as a Reconciler, a Peace-maker? Thoſe who were agreed before need no Arbitrator: p. 222Thoſe who were friends before need no Reconciler. Whenever we read or hear of this office of Jeſus Chriſt, that he took upon him to be a Mediator betwixt God and men, from thence reflect and look back to the ground or occaſion of it; even that Enmity which was, and which by nature is betwixt God and us. Never a man but is born an enemy to God, and hath God an enemy to him. When we were enemies we were reconciled unto God, Rom. 5.10. Such a diſtance there is betwixt God and man by Nature. To convince us hereof, wee ſhall neede no other Argument but this: Wherefore is Chriſt a Mediatour, if God and man were not at Enmity? So much we may learn from that very obſcure Text of the Apoſtle,Locus obſcuriſſimus, Pareus ad loc. Galat. 3.20. A Mediatour (ſaith hee) is not of one. foreign, Hee is not a Mediatour of one, (as our Tranſlation maketh it out;) not of one Party, but of two at the leaſt, and thoſe ſuch as are at variance, and diſagreement betwixt themſelves. So were God and Iſrael at the giving of the Law (a paſſage to which the Apoſtle there relates,) there was a diſtance, a difference betweene them; and thereupon it was that God imployed Moſes as a Mediatour betwixt him and them. And ſuch is the condition of all men by Nature. Otherwiſe Jeſus Chriſt had never undertaken this Office.

Senſe of Enmity preparatory to Reconciliation.Every of us bee convinced hereof, and labour to be truely ſenſible of it. Which till a p. 223man be, he will never look out after a Mediatour, a Peace-maker. Had not Abſalom apprehended the deep diſpleaſure of his Father againſt him, in baniſhing him from his preſence, he would never have made means to Joab to be a Mediatour for him, as he did, 2 Sam. 14.29. Had not the men of Tyre and Sidon been deeply ſenſible of Herod's high diſpleaſure againſt them, and of the dangerous conſequence thereof, they would never have ſought unto Blaſtus the Kings Chamberlain to intercede for them, as they did, Acts 12.20. Till a poor ſinner come to apprehend God as an Enemy, as an offended and incenſed God, ready to take vengeance upon him: till he come to ſee himſelfe in Abſalom's caſe, an out-caſt, rejected, ſeparated from the preſence of his God and Father, from the preſence of his grace here, and (without timely reconciliation) of his glory hereafter, in the caſe of thoſe Tyrians and Sydonians, in an undone condition; he will never ſeek out after Jeſus Chriſt, that he may have any benefit by his Mediation. Let this then be the firſt work: As many of us as have not hitherto been throughly convinced hereof, labour now to be. Behold God an Enemy to us: but withall take notice of the firſt Riſe and Ground of this enmity, where it firſt brake in, on which part it began. Not on God's part no; God is one (ſaith the Apoſtle in that fore-named Text, Gal. 3.20.) One, as in Eſſence, ſo in Conſtancy: ſibi conſtans, ſemper idem. Alwayes the p. 224ſame, not ſubject to change, or alter, I the Lord change not, Mal. 3.6. If there be a change, it begins on man's part. Had not Iſrael been changed towards their God; had not they broke the Covenant which he had made with their Father Abraham, he would have been the ſame to them that he was to him: he would have dealt as friendly, as familiarly with them, as he did with him: So as there ſhould not have needed to have been a Mediatour betwixt him and them, more then there was betwixt him and their forefathers. That God was changed in this his carriage towards them, they might thank themſelves; the breach began on their parts. So is it here; Had not man firſt turned enemy to God, broke covenant with him, God would never have turned enemy to man; there ſhould never have been any need of a Mediatour betwixt them, no more then there was betwixt Adam and him in ſtate of innocency. Herein then let us juſtifie God; charging the ground of this enmity upon our ſelves. We are enemies to him, otherwiſe he had never been at enmity to us.

That we are ſo, we ſhall need no other evidence, but what we carry about with us. Who is there but hath his conviction in his own boſome? even that principle of Enmity and Rebellion which is to be found in the heart of man by nature. The carnall mind is enmity againſt God, (ſaith the Apoſtle, Rom. 8.7. ſpeaking of a man in his unregenerate eſtate;) for p. 225it is not ſubject to the Law of God, neither indeed can be: (viz. not without a work of ſupernaturall grace, ſubduing the rebellion of the will.) Thus are all men by nature enemies to God. No wonder then that they cannot pleaſe him (as it followeth in the next verſe, ver. 8.) that he ſhould be an enemy to them. Be we convinced of this Enmity, whereof this word [Mediatour] putteth us in mind.

2. (In the ſecond place) Is Jeſus Chriſt Mediatour betwixt God and men?2. Admire and adore God's unparalell'd love declared in this Mediatour. Here ſtand we ſtill, obſerving, admiring, adoring the matchleſſe and unparalell'd love, mercy, and goodneſſe of God towards poor loſt mankind, in finding out a way and means of Reconciliation for them; appointing an Arbitratour, a Peace-maker, ordaining and ſending a Mediatour, ſuch a Mediatour. Herein there are divers particulars which do exceedingly commend this love of God to us: as,

1. That he being the Perſon offended, 1. In ſeeking Reconciliation with man.ſhould ſeek Reconciliation. This we take to be great condeſcention in men; eſpecially in Superiours to do this to Inferiours. What is it in the great God? That he ſhould appoint an Agent to negotiate with, and for man; a Mediatour to compremize and take up the difference betwixt him and them, and to reconcile man to himſelfe. Behold here an act of Grace, free grace, rich grace, meer grace. What was there in man that God ſhould thus regard his Enmity, or ſeek p. 226his Amity? Had God any need of man? nothing leſſe. He was abſolutely and infinitely happy and bleſſed from all eternity; He needed neither man, nor Angel: He was as happy before their Creation as after. It was all one to him, whether men, or no men; and thoſe, whether enemies, or friends: Their amity could add nothing to, nor their enmity detract any thing from his felicity: He ſhould have been no gainer by the one, and he could have been no loſer by the other. Hee knew which way to glorifie himſelfe, as well upon man an enemy, as upon man reconciled. What was it then that moved him to ſeek this Reconciliation; and to ſend a Mediatour about this work? Surely, nothing but his grace, that foreign, that grace bringing ſalvation, that foreign, that kindneſſe and love of God towards mankind, (of which the Apoſtle ſpeaketh, Tit. 3.11. and 3.4. Behold an act of meer and rich grace. Which is further commended to us,

2. Appointing a Mediatour for man, not for Angels.Secondly, In that this Mediatour is appointed betwixt God and men, not betwixt God and Angels. As for the Angels, ſome of them (as I ſhewed you) ſtood in as much need of a Mediatour, as mankind; They being fallen from God, were plunged into a depth of miſery, and ſo were as proper objects of Pity and Mercy; as apt to move compaſſion as mankind: yet p. 227God overlooketh them, paſſeth them by, leaving them in that forelorne eſtate to bee confirmed and hardned in that their Enmity againſt him; that ſo he might have an occaſion for the declaring and exerciſing the riches of his Juſtice upon them. In the mean time he appointeth a Mediatour in the behalfe of Mankinde; one that might take hold of them, to reconcile them, to ſave them.

3. And (3^ly) take notice of the perſon, 3 Deſigning his Son to this office.who it was whom he deſigned and appointed unto this office, whom he putteth upon this work, even the Man Chriſt Jeſus; no other, but his owne, and onelyonly Son. God was [in Chriſt] Reconciling the world to himſelfe.

Now lay theſe together, and ſee whether this Grace of God manifeſted towards us in and through this our Mediatour, do not deſerve to be looked upon with a gratefull Admiration. I have done with the firſt Head Paſſe we to the ſecond.

Is Jeſus Chriſt Mediatour betwixt God and Men in the way aforeſaid?Ʋſe 2 Conſolation. here is an over-flowing ſpring of abundant Conſolation. Not unlike that Spring which iſſued out of the Rock in the wilderneſſe, Exodus 17.6. which followed the Iſraelites, went along with them in their paſſage to the Earthly Canaan. That Rock (ſaith the Apoſtle) was Chriſt (viz. Sacramentally) 1 Cor. 10.4 Even this Mediator p. 228betwixt God and Men; In whom it pleaſed the Father that all fulneſſe (both Repletive and Diffuſive) ſhould dwell. And behold out of this Spirituall Rock a Spring of heavenly Conſolation breaking forth; which followeth and goeth along with the Elect people of God in their journey through this wilderneſſe to their heavenly Canaan. This Spring (as it is ſuppoſed that alſo did) divides it ſelfe into divers ſeverall ſtreames and Rivulets.

1 To ſuch as deſire Reconciliation.Here is comfort for all poor penitent ſiinners, ſuch as being convinced of that Enm ty which is betwixt God and them by reaſon of ſin, do unfeignedly deſire Reconciliation. Let them looke up, and behold this great foreign, this Bleſſed Peace-maker, this Mediator the Lord Jeſus, whoſe office it is to make peace betwixt God and Men, to reconcile the one to the other. This office, being impoſed upon him by God his Father, he undertook: And undertaking, he hath diſcharged it, Performing what ever was required from him by his Father in order to this Reconciliation: making a full ſatisfaction unto his Juſtice by giving himſelfe a Ranſome for all men; all that ſhall beleeve on him: ſhedding his blood in the ſenſe of his Fathers wrath, that ſo he might appeaſe it. And hereby hath he ſlain this Enmity (as the Apoſtle hath it Epheſ. 2.16.) Not onelyonly Enmity betwixt Men and Men, Jews and Gentiles (which he did by breaking down that Intergerinum parietem, p. 229that middle wall of partition, ſpoken of ver. 14. aboliſhing the Legall worſhip and Ceremonies, which being peculiar to the Jewes, divided them from the Gentiles,) but alſo betwixt God and Men. This he ſlew by taking away the ground and cauſe of it, viz. Sin. This it was (as I have ſhowen you) which firſt brought this Enmity into the world. And this it is that continueth it in the world. Now this Jeſus Chriſt hath taken away by his death: Behold the Lambe of God that taketh away the ſin of the world. Joh. 1.29 viz. the Elect world. Even of all that are given to him, and ſhall beleeve on him. Their ſin he hath taken away by way of Expiation: having made ſatisfaction unto the Juſtice of God for it, ſo as it ſhall not be charged upon them unto condemnation; it ſhall not ſeparate betwixt God and them.

This he hath merited by his death; and this he hath declared and publiſhed. So the Apoſtle there goeth on Epheſ. 2.17. Having ſlain the Enmity by his Croſſe, he came and preached peace. This he did in his own perſon in the dayes of his fleſh, being then himſelf a Meſſenger of peace. And this (being himſelf gone off from the ſtage of the world) he cauſed to be done by others; ſending his Apoſtles, his Miniſters upon the ſame errand, to preach peace; even that peace which is revealed in the Goſpel, peace betwixt God and Men; whoſe feet in that regard are ſaid to be beutifull, Rom. 10.15.

p. 230Loe here then glad tidings of good things (as it there followeth.) So is it to a convicted, a condemned Rebell to hear of ſome ſpeciall favorite, who hath undertaken to mediate for him with his Prince, to make his peace; much more that he hath done it. Such are the tidings which the Goſpel brings to all ſelfe-convicted, ſelfe-condemned ſinners, who being convinced of Enmity, deſire Reconciliation with God. Loe here a Mediatour, the great favorite of heaven, the onelyonly begotten Sonne of God, he hath undertaken to make their peace; nay hee hath done it. So as there wants no more to the compleating of this Reconciliation, but onelyonly that they ſhould come unto him, and unto God by him, (of which I ſhall ſpeak more anon.) And therefore let not any in the ſenſe of this Enmity runne away from God, as Adam did in the garden. If they be but willing to be Reconciled, lo here a way, a certaine way made for it: For this very end is Jeſus Christ appointed a Mediatour betwixt God and men. This for thoſe who are yet in a ſtate of Enmity.

2 To ſuch as are Reconciled.2. For thoſe who are Reconciled unto God; all true Beleevers, who being by faith made one with Chriſt, have received the Attonement, are at one with God by and through him, let them with comfort look up to this their Mediatour; drawing and drinking water from this well p. 231of Conſolation; Which they may do divers wayes.

1. Here is comfort to them againſt their daily ſins, their daily infirmities, 2. Comfort againſt daily infirmities.which deſerve to ſeparate, and threaten a breach betwixt their God and them: to diſolve that agreement which is betwixt them, and to make God an Enemy to them again. True, this they deſerve to do, and in their own nature they tend to it. Never a ſin but being a breach of Gods Law, tends to a breach betwixt God and the ſinner. But here is the comfort; There is one that interpoſeth betwixt God and them; even this our bleſſed Mediator the Lord Jeſus. If any man ſin (ſaith Saint John) We have an Advocate with the Father, Jeſus Chriſt the righteous.] 1 Joh. 2.1. If any man ſin,] viz. of Infirmity, being overcome by ſome temptation, not purpoſing, not intending ſo to do, but doth the Evill which he would not (as the Apoſtle ſaith of himſelf Rom. 7.19.) let ſuch a one know, and know it to his comfort, He hath an Advocate with the Father,] a Mediator, an Interceſſour, who is at hand to plead his cauſe, to anſwer what can be laid to his charge. A ſtrong conſolation. So is it to a pretended delinquent, to know that he hath a good Advocate, who knoweth how to anſwer the Law. Such an Advocate have all penitent beleeving ſinners; an incomparable Advocate, [Jeſus Chriſt the righteous;] one who by his own perfect obedience hath ſatisfied the Law already; p. 232which being by him pleaded, ſtops all further proceedings in way of Juſtice. Such an Advocate have we; One who is the Propitiation for all our ſins (as it there followeth verſe 21.); One who by that Propitiatory ſacrifice offered up upon the altar of the Croſſe, expiated, ſatisfied for the ſinnes of his people. And having made that ſatisfaction upon earth, now he pleadeth it in heaven: Otherwiſe he ſhould loſe the fruit of his death. Having ſhed his blood upon earth, now he preſents it in heaven.

This did the High-Prieſt under the Law (as I have ſhewen you) Heb. 9.7. Having firſt ſlain and immloated, offered up the ſacrifice in the firſt Tabernacle (the outward part of it,) then he preſented the Blood of it in the ſecond Tabernacle, the holy place, there offering it up for the Errours of the people. You know the myſtery. The former of theſe was a Type of Chriſt's Oblation upon the Croſſe, the other of his Interceſſion in heaven: where he continually preſents unto God his Father the merit of that blood which was ſhed upon the Croſſe, offering it up for the ſins of his people; their foreign, their Errours, their ſins of Infirmity, which they are continually ſubject to. And by this means doth he maintain that peace, which before he had made by the blood of his Croſs, viz. by Appearing in heaven as a Mediator, an Advocate on the p. 233behalf of his people. A juſt ground not only of Conſolation, but of Triumph unto all beleevers; ſo the Apoſtle maketh it in that place fore-cited, Rom. 8.33, 34. where he cloſeth up that his excellent Treatiſe of Juſtification with this triumphant Challenge, Who ſhall lay any thing to the charge of Gods choſen? &c. Who is he that condemneth? It is Chriſt that dyed; Yea rather that is riſen again, who is even at the right hand of God, who alſo maketh Interceſſion for us.] So long as we have ſuch a Mediator in heaven, we ſhall not need to fear that our ſins of infirmity ſhall ever make a breach betwixt our God and us.

2^ly Upon this ground let beleevers ſtrengthen their hearts againſt the inordinate feare of totall and finall Apoſtacie, 2. Comfort againſt feare of falling away.of falling away from the grace of God. True, this of themſelves they are ſubject to; but this they ſhall be preſerved from by the power and care of this their bleſſed Mediatour, to whoſe cuſtody they are committed. This is a benefit which (as I have ſhown you) the Elect Angels are conceived to reap from Jeſus Chriſt, the benefit of Confirmation; ſo as they ſhall never fall from God, as the other did. And this benefit ſhall all true beleevers have by this their Mediator: Being once given to him, and once reconciled unto God by and through him, they ſhall never more fall from his grace and favour againe; but they ſhall now be kept by his power through faith unto ſalvation. So much we may learn from the Apoſtle, Rom. 5. p. 23410. If when we were enemies we were reconciled unto God by the death of his Son, much more being reconciled we ſhall be ſaved by his life.] Of the two, Reconciliation is a greater work then Confirmation. To be brought into grace and favour with God, then to be kept in it. Now Chriſt having effected the former, hee will not faile in the later; they who have received the fruit and benefit of his death; let them bee aſſured of the benefit of his Interceſſion. Being Reconciled by the one, they ſhall be ſaved by the other.

Upon this condition it was that God the Father gave his Elect people unto Chriſt, that hee ſhould redeem them, and ſave them, This is the Fathers will which hath ſent me (ſaith our Saviour) that of all which he hath given mee I ſhould loſe nothing, but ſhould raiſe it up again at the laſt day, John 6.39. O Chriſtians! Can you but evidence this to your own ſoules, that you are given to Chriſt, given to him to believe on him (as the verſe following explains it, ver. 40.)? now doubt not your ſtanding in the grace of God. No, Jeſus Chriſt this good ſhepherd will not loſe any of his ſheep; He will not ſuffer you to periſh and miſcarry, totally and finally to fall away from this grace of God. But having through him (through his blood) had acceſs into this grace, you ſhall ſtand and abide in it, till Grace bee ſwallowed up of Glory: He who hath made you partakers of the firſt Reſurrection, will alſo make you partakers of the ſecond; even of that Reſurrection of the Juſt, p. 235raiſing you up unto that bleſſed and glorious life, which is put into the hands of this your Mediator to diſpence to all thoſe who are given unto him.

This I ſpeak not to render you ſecure in this your ſtanding. Confident you may be,Chriſtians may be confident, but not ſecure. you ought to bee: We are alwaies confident (ſaith the Apoſtle) 2 Corin. 5.8. And this all beleevers ought to bee, Holding faſt their Confidence, and rejoycing of hope firm unto the end, (as the Apoſtle hath it Hebr. 3.6.) Not caſting away their confidence, which hath great recompence of reward, (as the ſame Apoſtle preſſeth it Hebrews 10.35.) But not ſecure, not truſting to your owne ſtrength; which, if leaned upon, will be found to bee but weakneſſe; but in the ſtrength of another, even of this bleſſed Mediatour, who hath prayed for you, that your faith ſhould not fail. Thus doth a Child walking in ſlippery waies, it truſteth more to the hand that leadeth it, then to its own feete. Such is a Chriſtians way to Heaven, a ſlippery way; So David apprehended it, when hee put up that prayer unto God, Pſalm. 17.5. Lord, hold up my goings in thy pathes, that my footſteps ſlip not.] Even David, if left to himſelf, is ſubject to ſlip and fall, which hee did, and that dangerouſly: And ſo are the beſt of Saints. Peter ſtanding upon his owne legs, being confident in his owne ſtrength, we know how he fell inſomuch that had not his Lord and Maſter ſtepped in to him, to helpe p. 236him up, he had never riſen again. Learn wee hence never to be confident in our ſelves, never ſecure. Sola istaec ſecuritas, nunquam eſſe ſecurum; This onelyonly is a Chriſtians ſecurity, never to be ſecure; But ever fearfull: Happy is the man that feareth alway (ſaith the Wiſeman) Proverbs 28.14. that is ever miſtruſtfull, never confident of himſelfe, Selfe-confidence is carnall confidence; And therefore away with it. In this ſenſe, let us have no confidence in the fleſh. Yet confident we may bee, rejoycing in Jeſus Chriſt, from whom we have that foreign, that Manuduction ſpoken of by the Apoſtle Epheſ. 3.12. who holdeth, and leadeth by the hand all thoſe who are given to him; ſo as that either they ſhall not fall; or falling, they ſhall riſe again; ſo as not to miſcarry in their journey to heaven. To paſſe on.

3. Comfort againſt Tentations.3^ly, Here is a ground of comfort againſt the many and manifold Tentations which beleevers are ſubject to. This they are; ſubject to Tentations, and that all kind of Tentations. But let them not be diſmayed or diſcouraged by them, knowing that the Mediatour betwixt God and men is the [Man Chriſt Jeſus;] A man like unto themſelves, In all things made like unto his Brethren, Heb. 2.17. One who in the days of his fleſh had experience of the like Temptations, Hee was in all points tempted like as we are (ſaith the Apoſtle Heb. 4.15.) onelyonly without ſin.] So hee was. Tempted in his Body, tempted in his Soul; p. 237tempted in his life, tempted in his death, tempted of Satan, Mat 4.1. Tempted of men, the inſtruments of Satan, Mat. 22.18. Tempted of God his Father, Luke 22.44. So he was in the Garden, where in the midſt of an unparalell'd agony, conflicting with the ſenſe of his Fathers wrath, he ſweat as it were drops of blood. And afterwards upon the Croſſe, in the paroxyſme of his Paſſion, we finde him in the depth of a ſpirituall deſertion, the ſaddeſt of all Tentations. The light of his Fathers countenance was for a time totally eclipſed from him; the ſenſe whereof drew from him that paſſionate Expoſtulation, My God, my God, why haſt thou forſaken me? Mat. 27.46. Such experience had this our Mediatour of all kind of Temptations; And having had ſo, he now ſympathizeth with his people in the like condition; being both ready and able to ſuccour them in their Temptations. For in that he himſelfe hath ſuffered being tempted, he is able to ſuccour them that are tempted, Heb. 2.18.

Fourthly, Again,4. Comfort againſt wants. here is a ground of Conſolation againſt the manifold wants which believers are here ſubject to. This they are; ſubject to all kind of wants, both temporall and ſpirituall. In regard whereof, they have daily need to become Petitioners and Suppliants at the Throne of Grace; ever wanting ſomething. And at ſome times theſe wants may be very preſſing and urgent, reducing them to great ſtraits, great extremities, ſo as they p. 238know not what to do, which way to look. Now in this caſe let them look up to this their Mediatour, through whom they have acceſſe unto God the Father, (as the Apoſtle tels them, Epheſ. 2.18.) This is a priviledge which is purchaſed for them by the blood of this their Mediatour. They have liberty (or boldneſſe, foreign,) to enter into the Holieſt by the Blood of Jeſus, Heb. 10.19. So as they may come into the preſence of God upon all occaſions, to preſent their wants, to pour forth their complaints, to put up their ſuits and ſupplications. This they may do; and that with an holy Confidence and Boldneſſe. [In whom (ſaith the Apoſtle, ſpeaking of Chriſt) we have boldneſſe and acceſſe with confidence by faith in him.] Being aſſured of acceptance for their perſons, audience and ſucceſſe in their ſuits, coming in the Name of this Mediatour. So much our bleſſed Saviour maketh promiſe of to his Diſciples, John 14.13. For further confirmation, repeating it in the next verſe; and again inculcating it, cap. 16. ver. 23. What ever they ſhould ask the Father in my name, it ſhould be given them. And this let all believers comfortably build upon. This is the confidence that we have in him (in Chriſt) (ſaith S^t John, 1 John 5.14) that if we ask any thing according to his will, he heareth us.] And hearing, he will anſwer, granting the deſires of his people, either ad voluntatem, or ad ſalutem, either in what they deſire, or in that which ſhall be as good, or better for them. So the ſame Apoſtle p. 239there goeth on, ver. 15. If we know that he heareth us whatſoever we ask, we know that we have the petitions that we deſired of him.] foreign, we have the requeſts; have them in the Promiſe, and ſhall have them in performance as ſurely, as if we were already poſſeſſed of them. Yet again,

Fifthly,5. Comfort againſt death. Here is comfort againſt the inordinate fear of death, both firſt and ſecond. As for the firſt death, that is terrible to nature; much more the ſecond. But this grace of God in Chriſt, in this Mediatour, may ſupport the ſoul againſt both. This was Job's conſolation, Job 19.25. I know that my Redeemer liveth, and that he ſhall ſtand at the latter day upon the earth, (or, as ſome others read it,) ſhall ſtand the laſt upon the ground) like a Triumphant Conquerour, which having vanquiſhed all his enemies, put them either to the ſword, or to flight, keeps the field, ſtandeth his ground. Thus ſhall the Lord Jeſus at the laſt day, having vanquiſhed all his enemies, put them all under his feet; even the laſt enemy, amongſt the reſt, Death, (as the Apoſtle hath it, 1 Cor. 15.25, 26.) then ſhall he ſtand upon the earth. And what followeth? Then, though after my skin worms deſtroy this Body, yet in my fleſh ſhall I ſee God.] Such was Job's hope and confidence in this his Mediatour, his Redeemer, that however death might for a time bring and keep him under the power of it, not only conſuming his skin, but his fleſh; yet he ſhould be raiſed again by his power and vertue p. 240at the laſt day, and made partakers of a bleſſed and glorious Reſurrection; ſo that he ſhould both in ſoul and body enjoy that beatificall viſion, the preſence of his God for evermore. This benefit ſhall all thoſe have by this their Mediatour, who are given to him. He will be to them the Reſurrection and the Life, Joh. 11 25. Reſurrection to their Bodies, and Life, eternall Life both to Souls and Bodies. So it there followeth, He that believeth on me, though he were dead, yet ſhall he live; and whoſoever liveth, and believeth on me, ſhall never die.] No, living the life of grace here, he ſhall live the life of glory hereafter. Over ſuch a one, though the firſt death for a time may, yet the ſecond death ſhall never have any power. This benefit ſhall all believers have by and through this their Mediatour, to whom God the Father hath committed this diſpenſation, that he ſhould beſtow eternall life upon them; [Thou haſt given him power over all fleſh, that he ſhould give eternal life to as many as thou haſt given him, Joh. 17.2.

6. Comfort againſt the laſt Judgement.Sixthly, and laſtly, Here is comfort againſt the terrors of that laſt and dreadful Judgment. Such ſhall that day be, when all men ſhall be brought before the Judgment Seat of Jeſus Chriſt, to give an account of what they have done in the fleſh, whether it be good, or evil; a dreadful Tribunall. So the Apoſtle looked upon it, 2 Cor. 5.10. where ſpeaking of it, he infers, Knowing therefore the terrour of the Lord, &c:] meaning the terrour of that day, the laſt and univerſall Judgment: which ſhal be a day full of terrours p. 241to all wicked & ungodly men, all misbelievers; ſuch as have rejected the yoak & Government of Jeſus Chriſt, would not ſtand to the Covenant which he had made, would not have Chriſt to reign over them. Then ſhall the Lord Jeſus be revealed from heaven with his mighty Angels, in flaming fire, rendring vengeance to them that know not God, and obey not the Goſpel of our Lord Jeſus Chriſt. Then ſhall they bee puniſhed with everlaſting deſtruction from the preſence of the Lord, and from the glory of his power, (as the Apoſtle thunders it out 2 Theſſalonians 1.7, 8, 9. To them ſhall that day be a terrible day, when they ſhall looke upon him whom they would not owne as their Mediatour, and behold him ſitting as a Judge to paſſe ſentence upon them.

But ſo ſhall it not be to Beleevers; thoſe who have an intereſt in this bleſſed Mediatour, let them know that his ſecond appearing ſhall be to their ſalvation. They being reconciled unto God by him here, ſhall be ſaved by him there. He will not undoe what he hath done. Having ſatisfied for their ſins, and abſolved them in the Court of their own conſciences here, he will then declare that ſatisfaction, and publiſh that Abſolution before the whole world. Then ſhall they reape the full crop of thoſe Benefits by this their Mediatour, whereof they have here received only the firſt fruits. Then ſhall the Lord Jeſus perform the laſt Act of his Mediatorſhip on their behalf, bringing them into the preſence of p. 242God his Father, preſenting them faultleſſe before the preſence of his Glory with exceeding joy (as the Apoſtle hath it Jude 24. Theſe are ſome of thoſe ſtreames of Conſolation which flow from this ſpiritual Rock, this our bleſſed Mediatour. The third and laſt head of Application is yet behind; which is

Ʋſe 3 Exhortation. Let not this grace of God be in vain.A word of Exhortation. Take it briefly. Let not this Grace of God bee in vain to any of us. This is Pauls obteſtation to his Corinthians, 2. Cor. 1.6. We then as workers together with Chriſt, beſeech you alſo, that ye receive not this Grace of God in vain.] What Grace? Why the grace of the Goſpel. The grace of God in Jeſus Chriſt, in giving him to be a Mediatour. Of this grace he had ſpoken in the cloſe of the chapter foregoing; [God was in Chriſt Reconciling the world to himſelfe, verſe 19. This he there holdeth forth as the ſumme and ſubſtance of all his preaching. [He hath committed to us the word of reconciliation.] And concerning this grace he beſeecheth them that they ſhould not receive it in vain. And let me (in the name of God) preſſe the ſame upon every ſoul that heareth me this day. You have heard of the grace of God manifeſted unto Mankind in giving his Son to be a Mediatour betwixt him and them. O let not this Grace of God be in vain to any of you. So it is, and ſo it ſhall be to many. This grace of God is in vain to them.

So it is to 1 Ignorant perſons.1. So it is (in the firſt place) to Ignorant perſons. Such as live under the ſound of the p. 243Goſpel, where they hear the name of a Mediatour rung in their ears, but yet they regard not to know him, to have any acquaintance with him; to know who he was, what he was, what he hath done, how and in what way he hath diſcharged this office of his Mediatorſhip.

2. And (ſecondly) all perſons openly profane. Such as caſt off the yoke of Jeſus Chriſt;1. Profane perſons. ſuch as refuſe to come into the Bond of the Covenant; refuſe to ſtand to the Covenant, which Jeſus Chriſt as Mediatour hath drawn up betwixt God and man: which on man's part requireth faith and obedience, (Evangelicall Obedience) for the conditions of it. This they reject; ſaying in their hearts with thoſe rebellious ones in the Pſalm, Pſal. 2.3. Let us break their bonds aſunder, and caſt away their cords from us.] As for ſuch, better they had never heard of the name of a Mediatour; yea, better for them there never had been a Mediatour. This is, and will be no ſmall aggravation of their guilt, that they ſhould thus trample the Blood of the Covenant, the Blood of Jeſus Chriſt, whereby he ſealed the Covenant betwixt God and man, under their feet, by a wilfull and obſtinate diſobedience.

Thirdly, And in this rank (in the third place) are all proud Juſticiaries, 2. Proud Juſticiaries.who think themſelves not to ſtand in need of ſuch a Mediatour. As for Jacob's Ladder, they need it not; they have one of their own making, by which they hope to climb to Heaven: they have p. 244that of their own which they hope may ſufficiently commend them unto God. So thought that proud Phariſee in the Goſpel, who coming into the Temple to pray, begins to reckon up all his good deeds; tels God of his negative and poſitive Righteouſneſſe, Luke 18.11, 12. as ſuppoſing that he ſhould need no other to ſpeak a good word to God for him. And thus is it not only with Romiſh Perfectiſts, who dote ſo much upon their own good works, that they fancie in ſome of them a ſupererogation, (ſure, they have no need of another to ſpeak for them, who can and dare ſpeak ſo much for themſelves,) but even many amongſt our ſelves; meer civill perſons, who ſtand ſo much upon their own morall righteouſneſſe, as that without any other Mediation they dare preſent themſelves before God. As for ſuch, let them never make account of any benefit by this Mediatour. Paul hath laid it down for an irrefragable concluſion, Gal. 5.4. Chriſt is become of none effect unto you; whoſoever of you are juſtified by the Law, ye are fallen from grace;] viz. from this grace of God in Chriſt; ſo as living and dying in this condition, you ſhal neither have part nor portion in it.

4. All unbelievers.4. To theſe I might yet add, generally all unbelievers, who do not cloſe with this Mediatour, laying hold of this Mediation, applying it to themſelves, & complying with his deſigne therein; To all theſe is this grace of God in vain.

O let it not be ſo to any of us. Having heard p. 245of this Mediatour, make out after him,Let it not be ſo to us. that we may have a ſhare in the benefits of this his Mediation; not contenting our ſelves with generall notions, to know that there is ſuch a Mediatour betwixt God and men, (So there may be, and yet we never the better for it;) or yet to know in what way he hath diſcharged his office. Let it be our care to inſure our particular intereſt in him, that he is a Mediatour betwixt God and us. To that end,

1. Be we reconciled unto God by and through him.1. Be we reconciled unto God through this Mediator. This is the grand work of this Mediatour (as I have ſhewn you) wherefore he took upon him this office of Mediatourſhip. Let us herein comply with this great deſigne of his, which is of ſo great concernment to every of us: Be we reconciled unto God. So Paul preſſeth it upon his Corinthians in that place, to which I have had ſo frequent recourſe, 2 Cor. 5. where having firſt laid down his Doctrine, in effect the very ſame with that which I have dwelt ſo long upon; viz. that God was in Chriſt, reconciling the world to himſelfe, ver. 19. Then he maketh this uſe of it, ver. 20 Now then we are Ambaſſadours for Chriſt; as though God did beſeech you by us, we pray you in Chriſt's ſtead, be ye reconciled unto God.] This was the ſum of his meſſage to them. And this is the ſum of our meſſage to you. This is the word which God hath put into our mouths, [He hath given to us the Miniſtry of Reconciliation, ver. 18. He hath committed to us the word of Reconciliation, ver. 19. p. 246Now then we being Ambaſſadours for Chriſt, (ſubſtituted by him, as he was by his Father,) as though God did beſeech you by us; we pray you in Chriſt's ſtead, be ye reconciled unto God.

Be reconciled unto God. In this ſingle motion there is a double requeſt; there being two things comprehended in that word.

1. Accepting the Reconciliation purchaſed and offered on God's part.1. The firſt is, That you will accept of the Reconciliation, which is purchaſed for you, and tendred to you. Purchaſed for you by Chriſt; and tendred to you by God his Father. This receive: Receiving this Grace.This is that which Paul ſaith of himſelfe, and his believing Romans, Rom. 5.11. We have received the Attonement, foreign, dictum foreign, i. e. accepimus effectum iſtius reconciliationis, Spiritum ſanctum. Grotius Comment. ad Rom. 5.11.Rom 5:11foreign, the Reconciliation:] Not the fruit and effect of their Reconciliation; viz. the holy Spirit, which being reconciled to God, they had received (as Grotius in his Comment goeth about to elude that Text, which looketh ſo broad upon the Socinian,) but even the benefit of Reconciliation, or Attonement, which they received upon their believing. So the ſame Authour in his former and more candid thoughts explains it elſewhere.Quid hic eſt aliud, Accipere reconciliationem, quam accipere remiſſionem peccatorum? Grotius de Satisfact. cap. 7. To receive Reconciliation, is to receive the benefit of Reconciliation. In effect the ſame with that which is elſewhere called, Receiving of remiſſion of ſins, Acts 10.43. & 26.18. And this let all of us do. Thus receive we this Reconciliation, accepting this Grace; by faith laying hold upon this Mediatour. In this way is Remiſſion of ſins received. So Peter telleth Cornelius p. 247and his company Act. 10.43. To him (to Chriſt) give all the Prophets witneſſe, that through his name (his merit) whoſoever beleeveth in him ſhall receive remiſsion of ſins.] And in this way receive wee this Reconciliation. By faith laying hold upon the Obedience and ſatisfaction of this our Mediatour, applying the merit thereof unto our ſelves; reſting thereupon for the great obtaining of this great benefit. Thus receive we this Grace of God, and this gift by grace, which is by this one man Jeſus Chriſt, (as the Apoſtle deſcribeth this benefit of Reconciliation, or Juſtification, Rom. 5.15.

And thus having received this Grace,Perſevering in it. now perſevere in it; and that by holding faſt this our Mediatour, our Peace-maker in the armes of our faith. Continually interpoſing him as a skreene betwixt the fire of Gods wrath, and our poor ſinfull ſoules; preſenting him, with the merit of his Obedience unto God his Father; that ſo our peace being made, it may alſo be maintained by the means of this our bleſſed Mediatour. Thus be we reconciled unto God by accepting of this Reconciliation.

2. And 2^ly,2. Laying aſide Enmity on our parts. By laying aſide that Enmity which is in our ſouls againſt him. Laying down all the weapons of our Rebellion; all our ſinfull luſts; Every of which (as Saint James ſaith of one of them, the Love of the world, James 4.4.) is Enmity with God. foreign, for foreign: Enmity againſt God; though not Directly, p. 248yet Interpretatively; in as much as they alienate the ſoul from God. And therefore lay them aſide. This is the Condition of the Covenant on our parts, for which this our bleſſed Mediatour, as our ſurety hath undertaken; viz. that we ſhall deny ungodlineſſe and worldly luſts, &c, As ever we deſire then to be made partakers of the benefit of this his Mediation, ſee that we performe this Condition. Non-performance of the Condition nullifies the Covenant. The non-performance of this Condition will make the death of Chriſt to be of none-effect to us. So long as a Rebell continues in actuall Rebellion againſt his Prince, whatever Treaties, or overtures of Reconciliation there have been, it maketh them all voide, rendring him uncapable of his Soveraignes grace and favour. So long as a poor ſinner ſtandeth it out againſt God, and will not be reconciled with him, he cannot expect that God ſhould be reconciled to him. No, Men muſt firſt be turned from the power of Sathan unto God, before they can receive remiſsion of ſinnes; Acts 26.18. See then that in this way we be all of us reconciled unto God, that our hearts be reconciled to him, ſo as not willingly to offend or provoke him; but to love him, and to cleave unto him with full purpoſe of heart, deſiring to walke before him in all well pleaſing. This is that (as I ſaid) which this our Mediatour, in order p. 249to our Reconciliation with God, hath undertaken that we ſhall do. Let not us offer that wrong to our Surety, as to violate the Covenant, for performance whereof he ſtands ingaged. Thus be we reconciled unto God.

2. And being thus Reconciled,2. Come unto God by and through this Mediator, who is now Come we unto him. Seeing then we have ſuch an High-Prieſt, let us come boldly to the throne of grace. Hebrews 4.14, 16. Seeing that we have ſuch a Mediatour, make uſe of his Mediation, coming unto God, by him. Such a Mediator (I ſay,) What can be required in a Mediatour, that is not to be found in him.

1. He is a faithfull Mediatour. 1 A faithfull Mediatour.Hee that ſate upon the white horſe, Revelations 19.11. was called faithfull and true. Such is Jeſus Chriſt (the righteous Judge, and triumphant Conquerour) in all his Relations. A faithfull witneſſe, Revelations 1 5. and 3.14. A faithfull High-Prieſt, Hebrews 2.17. And ſo, a faithfull Mediator, dealing faithfully betwixt both parties, God and Man. Being faithfull in things pertaining to God (as the Apoſtle there hath it, Hebrews 2.17.) viz. in executing his will, and ſatisfying his Juſtice. And faithfull in things pertaining to men; dealing effectually with his Father on their behalf; not ſeeking himſelf. This do falſe and faithleſſe Mediatours ſometimes; being betruſted to intercede for others, they ſpeak one word for them, p. 250and two for themſelves; ſeeking themſelves in their Mediations. But ſo did not, ſo doth not this our Mediatour. In this his Mediation, emptying himſelfe, and laying aſide his own intereſt, he ſought the good and benefit of his Elect. As Paul ſaith of himſelf that in his Miniſteriall tranſactions amongſt the Churches, he ſought not theirs, but them, 2 Corinthians 12.14. (a true patterne for all the Miniſters of the Goſpel, who are not to ſeek the goods, but the good of the people committed to them;) So did the Lord Jeſus; In all his tranſactions as Mediator, he ſeeketh not ours, but us: not any benefit to himſelfe (Papiſts whil'ſt they contend ſo eagerly for Chriſts meriting for himſelf, they do therein ſeem not a little to diſparage this work of his Mediatorſhip;) but our Reconciliation and ſalvation,

2 A Mercifull Mediatour.2. And (2^ly) a Mercifull Mediatour. So the Apoſtle putteth them together in the place forenamed, Hebrews 2.17. A mercifull and faithfull High-Prieſt.] A mercifull and pitifull Mediatour. One that having in his humane nature had experience of our Afflictions, our Tentations, is ready to ſuccour thoſe which are tempted. One that is ſoon touched with the feeling of our infirmities. Such a Mercifull Mediatour he ſhewed himſelfe in the days of his fleſh; when he wept over Jeruſalem, upon which he had beſtowed ſo much fruitleſſe paines, in attempting to gather the inhabitants thereof under the wings of p. 251his gracious government and mercifull protection, Luk. 19.41. And ſuch a Mediator he ſtil is, having carried the ſame bowels to heaven with him. A Mercifull Mediatour.

3^ly. A potent and prevalent Mediatour.3 A potent and prevalent Mediatour. Able to do much with his Father, for his people. With his Father. Being gracious with him (ſo he is, This is my beloved Sonne, in whom I am well pleaſed,) he can impetrate any thing at his hand: (Father, I know that thou: heareſt me alwayes, John 11.42.) For his People. He is able perfectly to ſave them which come unto God by him, (as the former Tranſlation reads that Text Hebrews 7.25.) To ſave them from the wrath of God; to ſave them from their ſinnes, from the Guilt, Terrour, Power of them; to ſupply all their wants; to do for them above what they are able to ask or think. A potent Mediatour, able to performe what ever he hath undertaken, whether for Man to God, or for God to Man. Thus hath the Lord herein laid help upon one that is Mighty, (as the Pſalmiſt ſpeaketh, Pſalme 89.19. putting this office of Mediatorſhip upon one that was able to go through with it. A potent Mediatour, being El Gibbor, the mighty God. Iſa. 9.6.

4. And (4^th) a Perpetuall Mediatour. 4 A perpetuall Mediatour.This Man (the Man Chriſt Jeſus) continueth ever, Heb. 7.24. Ever a Mediatour; And ſo continuing, now he is able to ſave them to the uttermoſt (foreign, for ever) that come unto God by him; ſeeing he ever liveth to make Interceſſion for them, ver. 25. It is not with p. 252this our Mediator as with that Typicall Mediatour Joſeph. So long as he lived to intercede for his kindred, it went well with them; but when he was dead and there aroſe a new king which knew not Joſeph, then they went to wreck in their liberties, eſtates, lives. It is otherwiſe with our Joſeph, our Jeſus. Hee liveth ever, ſitting continually at the right hand of God, making Interceſſion for his people. Hee is a permanent Mediator.

5. And laſtly, a Preſent Mediator; always at hand. Abſolom, when he had a deſire to be brought into his fathers preſence, his Mediator (Joab) was to ſeek; and though ſent for, would not come at him, 2 Sam. 14.29. It is not ſo with our Mediator the Lord Jeſus, he is ever at hand; at the right hand of God; ſo as they who would make uſe of him, may know where to find him. An Agent who lyeth Lidger in heaven, ready to receive and preſent the ſuites, the Petitions which his people ſhall at any time put into his hand. So as by his means they may obtaine mercy, and find grace to help in time of need, Heb. 4.16. foreign; Seaſonable Succour, ſutable to their preſent neceſſities.

Now put all theſe together. Such is this our Mediator, a Faithfull, Mercifull, Potent, Permaneant, Preſent Mediatour; what remains then, but that having ſo many and great Incouragements, we make uſe of his mediation, coming unto God by him.

And that Boldly: viz. with an awfull boldneſſe. Thus doe Suppliants come unto p. 253their Prince, Come boldly to God through him; making uſe of his Mediation.having ſome ſpeciall favourite to their freind, ſtanding at his right hand, they come with an awfull confidence, awed with the Majeſty of the Prince, but confident in the preſence and prevalency of that their Mediatour. And thus come wee to the throne of grace, in an holy aw of the Majeſty of God, but with an holy confidence of this our Mediator. Thus make we uſe of his mediation: And this doe wee both for our ſelves and others.1 For our ſelves.

For our ſelves, begging renewed pardons for our daily ſinnes, ſuing them out in his name, preſenting our daily wants, begging that foreign, that continuall ſupply of the Spirit, with all other bleſſings requiſite and convenient; the diſpencing wherof is committed to this our Mediator. Thus make ſuit for ourſelves.2. For others.

And in like manner for others: For the Church of God: for all who deſire or ſtand in need of our prayers. This the Apoſtle preſſeth in the entrance into this chapter. I exhort that ſupplications, prayers, interceſſions, &c. be made for all men:] And this he exciteth to upon this ground, among others; For there is one Mediatour betwixt God and men, the Man Chriſt Jeſus;] one who Intercedeth in the behalfe of ſuch Interceſſours; ready to receive and preſent their Petitions, on whoſe behalfe ſoever preſented unto God his Father.

And thus have I at length, through a gracious conduct, finiſhed the former of theſe concluſions, which informs us that Jeſus Chriſt is p. 254Mediator betwixt God and men. Come we now to the later; in the handling whereof I ſhall be very conciſe; having already diſpatched what I aimed at when I took this Text in hand.

Doctrine 2.The Man Chriſt Jeſus is the onelyonly Mediator betwixt God and men.

Chriſt the only Mediator.So much is clearly inſinuated by the Apoſtle here in the Text, There is [One] Mediator. One and but one. So are we to underſtand this Particle here,Calvin ad loc. Excluſively. As in the former part of the verſe, [There is one God.] One, and but One. So in this later, [There is one Mediator] one, and but one: Pointing out Jeſus Chriſt, but excluding all others from ſharing with him in this office. So it is looked upon not onelyonly by Proteſtant, but alſo by ſome of the moſt ingenuous of the Romiſh Expoſitours.Eſtius ad loc. And thus it is; foreign. There is One and onelyonly one Mediator betwixt God and men, the man Chriſt Jeſus.

Typified by Moſes and Aaron. Exod. 14.2.Exod 14:2So much was not obſcurely ſhadowed out in that pair of typical mediators under the law, Moſes and Aaron. At the giving of the Law, Moſes was alone with God in the mount. The Prohibition was expreſſe, [No man ſhall come up with thee, Ex. 34.2, 3. Then there was no Mediator betwixt God and the people but he, [The Law was given, foreign, in the hand of a Mediatour, (viz. Moſes,) Gal. 3.19. In like manner Aaron, and the High Prieſts ſucceſſively after him, when they went into the holy Place to preſent the blood of the Sacrifice before the Lord for the errours of the people, (which p. 255they did once every year) they went in alone.) Heb. 9.7. Into the ſecond tabernacle went the High Prieſt alone.] Herein both ſhadowing out this great and Archetypall Mediatour the Lord Jeſus; who is the alone Mediatour betwixt God and men.

A truth ſufficiently confirmed by Chriſt's own atteſtation, John 14.6.Confirmed by Scripture. I am the way (ſaith he) the truth, and the life.] Jeſus Chriſt is the way whereby men come unto God, to have union and communion with him, here and hereafter. So he is, and that not onelyonly Exemplariter, (as Grotius blancheth it,Grotius Com. in John 14.6.John 14:6) in regard of his Example, by the imitation whereof men come to heaven; but alſo Efficienter, in regard of his Mediation, his Satisfaction, and Interceſſion. He it is who hath laid out unto us, and paved for us a new and living way to God, by his own meritorious blood, Heb. 10.20. which he keepeth open by his continued Interceſſion. Thus is he the way, and the onelyonly way: So it followeth, No man cometh unto the Father but by me, John. 14.6. Into the Holy of holies, there was but one way; no more is there into the Heaven of Heavens. And that is by Jeſus Chriſt, his Mediation, his Satisfaction, his Advocation.

To the ſame purpoſe is that other Text, John 10.9. where our Saviour ſeteth forth the ſame Truth, though under a different ſimilitude, [I am the door, by me if any man enter he ſhall be ſaved.] Men enter into a houſe by the door, and thus do we enter into Heaven, by our prayers now, and perſons hereafter; even p. 256by and through Jeſus Chriſt, and only through him, who is the alone Mediatour betwixt God and man.By Arguments.

That he is ſo, may further be confirmed by divers Arguments which evince this Truth.

Arg. 1. This Mediatour muſt be a middle perſon betwixt both.Arg. 1. The Mediatour betwixt God and men muſt be a middle Perſon, having an intereſt in both parties, partaking of both natures: He muſt be foreign, both God and man: otherwiſe he cannot be capable of doing and performing all mutuall offices betwixt them. But this is proper and peculiar onelyonly to Jeſus Chriſt.

Arg. 2. He muſt be a righteous perſon. Aug. l. 2. contra Epiſt. Parmen. cap. 8.Arg. 2. The Mediatour betwixt God and men, muſt be an innocent, a righteous perſon, one that needeth none to mediate or intercede for himſelfe. So Auguſtine hath rightly determined it, Pro quo nullus interpellat, ſed ipſe pro omnibus, hic unus verúſque Mediator eſt. He that intercedes for all, but needeth none to intercede for him, he is the true and onelyonly Mediatour. Now ſuch a one is Jeſus Chriſt, and onelyonly he: As for all other of the Sons of men, being ſinners by nature, they ſtand in need of a Mediatour to reconcile them to God, and to intercede for them. Only Chriſt is ſuch an High Prieſt as the Apoſtle ſpeaketh of, Heb. 7.25. One that is foreign, Holy, harmleſs, undefiled, ſeparated from ſinners. And therefore the only true Mediator.

Arg. 3. Chriſt onelyonly able to perform the Office of a Mediatour.Arg. 3. Again, He onelyonly is able to perform the office, do the work of a Mediatour betwixt God and men. None able to ſatisfie the Juſtice of God but he; none able to pay p. 257an infinite price, for an infinite guilt, to an infinite Juſtice, but that infinite perſon who being man, was more then man, God and man. None able to reſtore the Image of God in man, but he who was the Image, the eſſential and ſubſtantial Image of God, foreign, the expreſſe Image of his Father's Perſon, as Chriſt is called, Heb. 1.3. None able to reveal and make known the whole mind and will of God unto man, but he, he who was in the boſome of the Father, and is the Word of the Father. None able to ingratiate poor ſinners with God: his Father, but he; he, who was the well beloved Son of God, in whom the Father was wel pleaſed: None able to make others Sons by grace, the grace of Adoption, but he that was the Son of God by nature, by an eternall generation: none able to performe that threefold office of a King, Prieſt, and Prophet to his Church, but he. In a word, none able to effect the ſalvation of loſt mankind but he, [Neither is there ſalvation in any other, for there is no other name under heaven given among men, whereby we muſt be ſaved, Acts 4.12. No name, no other Perſon, or Power, whereby ſalvation can be expected, but only by and through the merit and Mediation of Jeſus Chriſt. He onelyonly is able to perfome the office of a Mediatour.

Arg. 4. Again,Arg. 4. There needeth no other Mediatour. Other Mediator there needeth not; He being ſo every wayes ſufficient for all thoſe ſervices which belong to that office; Able to ſatisfie for his people to pay all their debts; to receive and preſent and their prayers and wants; to reveal the whole mind p. 258of God to them. In a word, Able perfectly to ſaved thoſe who come unto God by him, Heb. 7.25.

You ſee that it is ſo, why it muſt be ſo. For further illuſtration, give me leave to clear an Objection or two.

Object. 1. Moſes is called a Mediatour.Object. 1. Is Chriſt the only Mediatour? How then is this attributed to others; in particular to Moſes in that place fore-alledged, Gal. 3.19? The Law was given in the hand of a Mediator; meaning Moſes.

Anſwer. Others may be Miniſters of the Word, but not Authours of the Work of Reconciliation.Anſ. To this is it anſwered. Others may be Miniſters of the word, but not Authours of the work of Reconciliation. Such was Moſes, an Internuncius, an Intermeſſenger betwixt God & the people. And ſuch are the Miniſters of the Goſpel, whoſe office the Apoſtle ſets forth, 2 Cor. 5.18, 19. They have the miniſtry, the word of Reconciliation committed and given unto them. Thus are they Miniſters of the word, but not Authours of the work. This is Chriſt's peculiar. But one Mediatour.

Object. 2. Are not Saints and Angels Mediatours?Object. 2. But what ſay we to Saints and Angels? Are not they Mediators betwixt God and men? though not of Redemption, yet of Interceſſion. They being in Heaven pray for the Church upon Earth. Do they not?

Anſwer. Not Properly; no, not of Interceſſion.Anſ. To grant this, which in the general may not be denyed; Saints and Angels in Heaven, ſympathizing with the Church upon Earth, (being members of the ſame myſticall Body,) they do earneſtly deſire the welfare of it. Thoſe bleſſed ſouls, which being ſeparated from their bodies, have as yet received but a part of their glory and happineſs, they wait for the Redemption p. 259of their own Bodies. And whileſt they wiſh well to themſelves, they are not unmindfull of others, who are yet in that militant ſtate and condition upon earth, through which themſelves have paſſed: being themſelves come ſafe to ſhore, they are not unmindful of thoſe who are yet floating amidſt the waves of this troubleſome world. Both Saints and Angels (queſtionleſſe) do deſire the welfare of all God's Elect; the perfecting of his Kingdom of Grace here, and the haſtening of his Kingdom of Glory hereafter. And theſe deſires they may in their way repreſent unto God. About this we will not contend with any adverſary: But what then? ſhall we hereupon ſtile them, and own them for Mediators? Not ſo; no, not ſo much as Mediators of Interceſſion. This I ſhal clear up unto you anon in the Application: To which I ſhall adjourn it.

Obj. 3. But what ſay we to Saints upon Earth? Obj. 3. Are not Saints upon Earth interceſſors?Are not they Mediators? Do not they intercede for others? Is not this both their liberty, & their Duty? Surely they both may do it, and muſt do it. Moſes in his time interceded for Iſrael, yea for Pharaoh, Samuel for Saul; Job for his friends; And Paul here in the entrance of this Chapter requires it from all. [I Exhort that Interceſſions he made for all men. v. 1 How then do we ſay that there is but one Mediatour betwixt God and Men?Anſ. A Broad difference betwixt Chriſts Mediation and theirs.

A. to this it is anſwered. There is a broad difference betwixt Chriſts Mediation, his Interceſtion, and theirs. They are indeed mutuall and humble ſuppliants one for another at the p. 260throne of grace. Not preſenting the prayers of others. Not ſuing for any thing in their own names, but in the name of Chriſt; not in way of Merit, but of Mercy. All their confidence of obtaining their deſires at the hands of God, whether for others or themſelves, being in the alone Merit and Mediation of Chriſt; as the Prieſts interceding was by the blood of the ſacrifice which he offered up. But now Chriſt in his Interceſſion for his people preſents and tenders his own blood, his own Merit unto God his Father; by vertue whereof he impetrateth and obtaineth whatever he maketh ſuit for. So as ſtill he is the alone Mediatour, properly ſo called.

Obj. 4. Is not the Holy ghoſt an Advocate?Obj. 4. But yet (in the laſt place,) Is this office peculiar unto Chriſt? What ſay we then to the Holy Ghoſt? doth not he come in as a partner with Chriſt in this his Mediatorſhip? How elſe is it that each is ſtiled a Paraclete, an Advocate? So Chriſt is called 1 Joh. 2.1. We have an Advocate with the Father, Jeſus Chriſt the righteous.] And the ſame ſtile is given by Chriſt himſelf unto the Holy Ghoſt, Joh. 14.16. I wil pray the Father, and he wil give you another Advocate.] So again. v. 26. & cap. 15.26. & 16.7. In all which places the word in the Originall is one and the ſame, foreign, a Paraclete, an Advocate.

An. The Holy ghoſt properly a Comforter.An. For Anſwer to this, know we that one word ſignifieth both an Advocate, and a Comforter. In the former ſenſe it agreeth properly unto Chriſt; in the later to the Holy ghoſt, whoſe office it is to comfort the hearts of Gods people. So our Tranſlation there moſt fitly renders it, a Comforter.

p. 261Rep. But the Holyghoſt is ſaid to intercede for us. So we have it expreſly Rom. 8.26.Improperly an Interceſſour. The Spirit it ſelf maketh Interceſsion for us.]

A. True it doth ſo, but how? why, by teaching the faithfull how to make their requeſts; provoking them to the duty of Prayer, ſuggeſting, prompting, dictating unto them what to pray; & directing them how to pray, ſo as their prayers may be acceptable and prevalent; ſtirring up ſecret and unexpreſſable grones, affectionate deſires in their hearts. So the Apoſtle there explaineth himſelf. The Spirit alſo helpeth our Infirmities, for we know not what to pray as we ought, but the Spirit maketh interceſsion (or Requeſt) for us.] This doth the ſpirit, not properly by Interceding for us, but in us. [Becauſe ye are Sonnes, God hath ſent forth the Spirit of his Son into your hearts, crying Abba, Father, Gal. 4.6. This is the work of the Spirit, thus as it were to form the prayers of the faithful for them, and in them; Which are Spiritual Conceptions, conceived in the hearts of Chiſtians, after a ſort as the humane nature of Chriſt was in the womb of the Virgin, by a ſupernaturall Operation of the Holy ghoſt. Thus it (as it were) prayeth in them. In the mean time, Chriſt is the alone Mediator, to whom the Spirit directeth them, that ſo by and through him their prayers may find audience and acceptance. Theſe are obvious & familiar truths; and therfore I ſhal not any longer inſiſt upon them. That which now remains is only a word of Application; which I ſhall direct only two wayes: by way of Confutation, Exhortation.

p. 262Ʋſe 1. Confutation. Of Primitive Angel-Worſhippers.By way of Confutation. Cenſured and condemned be that Doctrine by whomſoever held forth, which ſetteth up any other Mediatours beſides Chriſt, whether in ſtead of him, or with him; ſo as to make them either Corrivals, or partners in this office. This did ſome in the Apoſtles time; In the very infancy of the Church, they brought in Angels to be Mediatours. So much we may take notice of from the Apoſtle, who gives his Coloſsians an expreſs Caveat concerning it, that they ſhould beware of them, and their Doctrine, Col. 2.18. Let no man beguile you of your reward, in a voluntary humility, and worſhipping of Angels.] (or conſiſting in Angel worſhip; for ſo that later clauſe is fitly looked upon, as being only exegiticall to the former, added by way of explanation;) So it was. Under a colour and pretext of Humility, & awful modeſty, as deeming it too high preſumption for any to make their immediate addreſſes unto God, they made uſe of Angels for their Mediatours; preſenting their prayers and ſervices unto them, that they might preſent them unto God. Thus did they intrude into thoſe things which they had not ſeen, (as it there followeth:) raſhly undertaking to ſet up & eſtabliſh new Doctrines & Laws concerning the Service of God, beyond what is revealed in the Word. And (as is moſt probable) adventuring upon curious ſpeculations, & bold aſſertions, touching the Orders & Offices of Angels; deſigning ſome to one imployment, others to another; giving them names accordingly. Thus did they ſet up nother Mediators in ſtead of Chriſt; ſo not holding the Head, (as the Apoſtle p. 263there goeth on;) not holding themſelves unto Chriſt this one and only Mediator

And the like hath the Church of Rome in ſucceeding ages done;Of the Church of Rome which ſetteth up Saints & Angels for Mediators. bringing in a numberleſſe number of Mediators. So many Saints or Angels as there are in heaven, ſo many Mediators ſay they. True indeed, thus far Chriſt is beholding to them, they will allow him to be the head of that order,Vide Calvin. ad Textum. Obſerva, quod ſicut unum Deum intelligit cum excluſione plurium, fic & unum Mediatorem Dei & Hominum, qui eſt Chriſtus Jeſus. Eſtius Com. ad Text. The diſtinct ō of Mediators of Redemption and Interceſſion. the chief and principall Mediator, but not the onelyonly. So ſome of them go about to elude this of the Apoſtle in the text, [There is one Mediator] True (ſay they) Ʋnus, ſed non ſolus, One, but not only one. An ill gloſſe corrupting a good text. So it will ſoon appear to be, ſhall we but apply it to the former part of the verſe [There is one God.] What, One, but not Only one? This they themſelves will be aſhamed of: and may as well bee of the other.

Others of them, and that the greateſt part, not daring to own ſo groſſe an error, think to ſalve the matter by a diſtinction. There is one, and but one Mediator (ſay they) viz. of Redemtion; but others may bee and are Mediators of Interceſſion. But neither will this ſubterfuge ought avail them, as will appear from this text. which if we look about it, duly conſidering the circumſtances, will be found to ſpeak of Chriſt in both theſe reſpects; as a Mediatot both of Redemption and Interceſſion. The former is made good from the verſe next following; where the Apoſtle maketh mention of Chriſts giving himſelfe a Ranſome for all men; In that a Mediator of Redemption. And the later from the verſes p. 264preceding where the Apoſtle exhorting Chriſtians to the duty of prayer, to pray for all men, he preſſeth it upon this ground; [For there is one Mediator,] one who is ready to receive and preſent the prayers of thoſe who make their addreſſes unto God by him: One Mediator of Interceſſion. So as in both reſpects he is ſaid to be one, and but one: But one Mediator, the Man Chriſt Jeſus; who is Mediator both of Redemption and Interceſſion.

Other Romiſh diſtinctions Eſtius ad loc. Cor à Lapide ad Text. Vide & Cham. Panſtrat. de Mediatore lib. 8. cap. 6. ſec. 9.Others who would be thought more acute, they ſeek relief from other diſtinctions. Chriſt is Mediator (ſay they) Excellenti ratione, by way of eminency, after a more excellent manner. Others are ſo only Participatione, imperfectâ ratione, by way of participation, in a more imperfect way. He the principal Mediator, they miniſteriall; he primarie, they ſecondary; he Immediate, they Mediate: He as an Advocate, they only as ſoliciters. He onelyonly cometh unto the Father Immediately by himſelf; Interceding for all, and impetrating grace by vertue of his own merits. As for Saints, they intercede for us not by any right or merit of their own; as claiming ought in their own names; but in the name, through the merit and mediation of Chriſt. To this purpoſe they bring in their devout Bernard, Bernard Serm. de B. Maria, citat. per C. Lap. ad Text.who in one of his Sermons inſinuates, that Saints are not to be called Mediators betwixt God and men; but rather Mediators to the Mediator, viz. unto Chriſt. This (ſaith he) do we ſtand in need of. Opus eſt Mediatore ad Mediatorem; We have need of a Mediator to make way for us to our Mediator, viz. Chriſt. Upon p. 265which account it is (ſaith Lapide) that ſome of their own Doctours have been ſo ſcrupulouſly cautious,Atque hâc de cauſâ Catholici nonnulli ſatio ſcrupuloſe cavent, ne Mediatoris nomen alteri tribuant, quàm Chriſto. C. Lap. ad Text. as that they would not have the name Mediator to be given to any, ſave only to Chriſt. And hereabout he profeſſeth he will not contend with us. Neither ſhall I at the preſent here enter the liſts with him, or any other about this ſubject, whether the Name or thing. This being a beaten controverſie betwixt us and the Church of Rome; which many having dealt fully with, I may well ſpare my labour.

As for us, hold we faſt this truth of God,One Mediator Excluſively. which this text fo clearly holdeth forth unto us: [There is one Mediator betwixt God and men, the man Chriſt Jeſus.] One Excluſively: one and but one. In this office Chriſt hath no partners.

As for the word [Mediator] we will not much contend about it, whether it may in a qualified ſenſe be given to ſome others. As it was to Moſes at the giving of the Law, ſo in a like ſenſe it may be given to the miniſters of Chriſt under the Goſpel, whoſe office it is to go and deal betwixt God and his people. And poſſibly, taking the word in a large ſenſe, it may be given to private chriſtians, who by way of charity intercede for others in their prayers to God on their behalfe. But ſeeing the Spirit of God in the Scripture is not acquainted with this language, therefore we own it not, wee approve it not: Rather chuſing to reſerve this as a Title of Honour peculiar unto Jeſus Chriſt: He is the One and Only Mediator.

As for Angels, or Saints departed, we cannot p. 266allow them either name,Angels and Saints no Mediators of Interceſſion. or thing As for thoſe forenamed diſtinctions, in aſmuch as they find no footing in Scripture, we acknowledge them not. Sure we are (which our adverſaries wil not deny) properly Mediators betwixt God and men they neither are, nor can be; no not of Interceſſion.

Two requiſites in ſuch a Mediator, both wanting in them.In a Mediator of Interceſſion there are at leaſt theſe two things requiſite. Hee muſt be deſigned and appointed by God unto this office or ſervice; And he muſt be acquainted with the condition of thoſe for whom hee is to intercede. But neither of theſe ſhall wee find agreeing, whether to Saints or Angels.

1. Their Deputation.1. For their Deputation, we know no ſuch office or ſervice deſigned to either. Angels indeed, they are appointed to be Guardians unto the Saints upon earth, foreign; [They are miniſtring Spirits ſent forth to miniſter for the good of them which ſhall be heirs of ſalvation, Heb. 1. laſt. But as for Mediators, Interceſſours betwixt God and men, wee know no ſuch office conferred upon them. As for Saints upon earth, they have indeed a general commiſſion to intercede one for another. But what commiſſion the Saints in heaven have to intercede for their Brethren upon earth, that we know not: which if they had, they are not capable of executing and diſcharging it; In as much as, (in the 2^d place)

2. They are not privie to the eſtates of men upon earth.2. They are not privie to the ſtates and conditions of men here below. Whatever Angels are, ſure they are not. That of the Preacher ſeemeth to ſpeak ſo much, Eccleſ. 9.5, 6. p. 267The living know that they ſhall dye, but the dead know not any thing.] Not any thing which is done here below: So the next verſe explains it, [Neither have they any more portion for ever in any thing which is done under the Sun.] No, their tranſactions and negotiations are above the Sun. As for occurrences here below, they are not in an ordinary way privie to them. A truth more then probable: which if any ſhall queſtion, it may be extorted and made good by way of Argumentation.

Arg. If Saints departed be acquainted with humane affairs upon earth,Evinced by Argument. they muſt have this knowledge either in an Immediate or mediate way: Either Immediately by themſelves; or Mediately from ſome other: But not the former. They do not of themſelves take immediate cognizance of things here below. So much is rightly concluded from that paſſage, 2 Kin. 22. laſt. where the Lord promiſeth Joſia, that hee would gather him unto his fathers in peace, and his eyes ſhould not ſee all the evill which he would bring upon Jeruſalem. Saints in heaven are neither eye, nor eare witneſſes of what happeneth upon earth. However, ſure we are, they cannot take notice of all perſons, and all occurrences, in all places of the world, at the ſame time. This is an infinite perfection, which neither Man nor Angell is capable of. Nor yet the later: They do not attaine this knowledge at the ſecond hand, by way of Revelation, or Information. For if ſo, then they muſt have it either from God, or from Angels, or from ſoules departed. p. 268But all theſe are no leſſe then ridiculous.

1. Such is the firſt. To imagine that God ſhould firſt reveal our neceſſities and our prayers to the Saints, to the end that they ſhould intercede with him for us; How abſurd is this circulation? what were this but to make God an Interceſſour for us to the Saints, who are pretended to be Interceſſours for us to him?

2. And ſuch is the ſecond. In as much as Angels themſelves neither do, nor can take notice of all things which are done here below. Beſides, that in this way they ſhould be our Mediatours to the Saints.

3. And ſuch is the third; In as much as ſouls departing do not themſelves know all things. How ſhould they inform the Saints in heaven of what themſelves were ignorant of upon Earth?

Upon theſe reaſons and grounds, we muſt conclude Saints in Heaven in an ordinary way ignorant of humane affairs here below. Doubtleſſe thou art our Father (ſaith the Prophet) though Abraham be ignorant of us, and Iſrael acknowledge us not, Iſai. 63.16.

The Schoolmen's Speculum Divinum, a fancie.I am not ignorant of what Bellarmine, and others of the School-men here dream of; viz. of a Speculum divinum; how that Saints and Angels behold all things in God, as in a looking Glaſs, which being ſet before one, repreſenteth unto him what is behind him; ſo as he therein beholdeth at once whatever is in the room: But this is but a fancie, a groundleſſe ſpeculation, p. 269wherewith I ſhall not trouble you, or my ſelfe.

Sure we are,Neither Saints nor Angels know the hearts of men. ſome things there are which neither Saints nor Angels know; as viz. the hearts of men. This they cannot do, but they muſt do, if they be Interceſſours for others; How elſe ſhall they know the mentall prayers and ſuits of their Clients? How ſhal they know them to be in the number of true believers; ſuch whoſe prayers ſhal find audience in heaven? ſurely they wil not (as too many Advocates upon earth do) undertake a promiſcuous ſolicitation and interceſſion for all comers: for Judas as well as Peter; Hypocrites as well as Saints; And if not ſo, then they muſt be able to diſcern the ſpirits, and to ſearch the hearts of men; which being God's peculiar, (as Scripture appropriats it, [Thou even thou onelyonly knoweſt the hearts of the children of men, 1 King. 8.39. I the Lord ſearch the heart; Jer. 17.10.) cannot be communicated to any creature in earth or heaven.

Upon this account we receive this Doctrine of the Chruch of Rome, which directs us to other Mediatours beſides this one, the Lord Jeſus: which they do (even as thoſe Hereticks in the Apoſtles time did) under a ſhew of humility. It is too high preſumption (ſay they) to come unto Chriſt immediately, without the intervention of ſome other intermediate Mediatours. Not ſo, ſay we, ſeeing Chriſt inviteth, nay, commandeth us to come unto himſelf upon all occaſions, [Come unto me ye that are weary and heavy laden, Mat. 11.28. So again, Joh. 7.37. If any man thirſt, let him come unto me:] not go to the ſtreams and rivulets, but to the fountain. p. 270Now to hearken to this Invitation, and to obey this command, can be no preſumption; nay, not to do it, (out of what principle ſoever it be,) wil be found not a little derogatory unto Chriſt, and this office of his; as if he were not a compleat and ſufficient Mediatour; or as if there were not by this new and living way a free acceſſe unto him, and unto God by him.

Ʋſe 2. Inſtruction. Know we no other Mediatours. Not of Redemption. Vide Chamier: Panſtrat. de Mediatore. lib. 8. cap. 1. ſec. 6.Away then with all theſe dreams and fancies. As for us (to cloſe up all with a word of Inſtruction, or Exhortation) Know we this Mediatour, and no other but him: no other Mediatour of Redemption. This alſo Papiſts may be charged to do, whileſt they cry up the merits of Saints, daring to preſent them unto God; begging remiſſion of ſins, grace and mercy for, by and through them. What is this but to make them Mediatours of Redemption? as ſharing with Chriſt in the work of Satisfaction. For us, take we up the reſolution of that dying Cardinall, (Bellarmine, I mean,) who (not daring to dye in that faith, wherein he had lived, and for which he had ſo eagerly contended,) profeſſed to repoſe his confidence, (Totam in ſolâ,) wholly and alonely in the mercy of God, and merits of Jeſus Chriſt. As for our own merits, or the merits of any other, renounce them, diſclaime them, trample upon them: Knowing who it is whom God hath deſigned and appointed to be our Mediatour, even the Man Chriſt Jeſus; know we none but him; [To him give all the Prophets witneſſe, that through his Name, whoſoever believeth on him, ſhall receive remiſſion of p. 271ſins, Acts 10.43. And to him let every of us give a reall Teſtimony, by receiving him, and reſting upon him, as our alone Saviour and Redeemer; that ſo through the All-ſufficiency of his merit applied unto us, by and through faith, we may obtain Remiſſion of ſins, and Reconciliation with God. This is an honour which is peculiar unto Jeſus Chriſt; let not us go about to rob him of it, by making others ſharers and partakers with him in it. Know we no other Mediatour of Redemption.

Nor yet of Interceſſion. Nor yet of Interceſsion.As for Saints and Angels, let Papiſts cry up them, and cry unto them. For us, let us in this caſe ſay of them, as the Heathen once did of his Petigods; Contemno minutos iſtos Deos, modò Jovem propitium habeam. So long as he had his Jupiter to friend, as for them, he regarded them not. Thus, ſo long as we may have our Jeſus propitious to us, let others make uſe of Saints and Angels that will; Let us ever have recourſe to him, and to God by him. As for other Mediatours, we may cry unto them, and they not hear; as it was with that man in the Goſpel, who came at midnight to his neighbours houſe to borrow bread for the entertaining of his unexpected gueſt, (it is Auguſtines obſervation,Auguſt de temp. and it is a witty one) he found the whole Family aſleep, Nullus de janitoribus reſpondet; None of the Porters, none of the Servants, none of the Children make him any anſwer; OnelyOnly the Maſter of p. 272the houſe: he heareth, he openeth, and gave him that which he came for. Thus men may knock long enough at the gates of heaven, before they receive any anſwer, whether from Angels or Saints, Gods Servants or Children. OnelyOnly the Lord Jeſus, the Maſter of the family, he neither ſlumbers nor ſleepes; And therefore to him direct we our prayers, Ever making uſe of the Mediation of this our Mediator: Coming unto him, and to God by him. In both making uſe of that foreign, that holy confidence and boldneſſe, which he hath purchaſed for us by his blood. So coming, now ſhal our perſons, prayers, prayſes, all other our Services find a gracious acceptance with God his Father, and our Father; To whom, with Son, and Holy Ghoſt, be Praiſe, Honour, and Glory, now and for ever. Amen.

FINIS.