The Morning Exercise Methodized, Sermon 13
THE Mediatour OF THE COVENANT, Deſcribed in his Perſon, Natures, and Offices.
1 Tim. 2.5.
And one Mediator between God and men, the Man Chriſt Jeſus.
COmmunion with God is our only happineſſe; 'tis the very heaven of heaven, and 'tis the beginning of heaven here on earth. The only foundation of this communion, is the Covenant of Grace; and 'tis the great excellency of this Covenant of Grace, that 'tis Eſtabliſhed in ſuch a Mediator, even Jeſus Chriſt. And one Mediator between, &c.
This Epiſtle (as ot the ſubſtance and main deſign of it) is a ſhort directory unto Timothy, how he might faithfully diſcharge that great Office to which the Lord had called him in the Church of Epheſus. In the firſt Chapter, he inſtructs him concerning the doctrine he ſhould Preach. In this Chapter concerning the perſons for whom he ſhould pray.
1. More generally. For all men, ver. 1. i. e. men of all ranks, conditions, and Nations in the world.
2. Particularly, and eſpecially for Magiſtrates, ver. 2.
The Magiſtrates of thoſe times, were not only Pagans, but Perſecutors; Diverſus orandi modus ac ſcopus in diverſis hominum generibus accurate obſervetur. Non enim quidvis pro quovis orandum est—quia ſic precatio nostra divinae voluntati repugnaret. Conrad. Vo…ſt. in loc.ſtrangers to Chriſt themſelves, and enemies to every thing of Chriſt in others, yet pray for them. There are indeed ſome perſons, whom Chriſt leaves out of his prayers, Joh. 17.9. and would have us leave o…t of ours, 1 John 5.16. But yet thus far we may and ought to pray for all men, the worſt of men, that the Lord would either make them truly good, or elſe reſtrain them from doing evil; that he would either ſhew mercy to them in their own ſoules, or elſe keep them from being inſtruments of miſchief unto others. That under them, you may lead a quiet and peaceable life, in all Godlineſſe and Honeſty.
The encouragements unto prayer in this extent, are,
Non omnes ſine diſcrimine, ſed ex omnibus ordinibus. Parae. in loc.1. The good will of God to all men, ver. 4. i. e. men of all ranks and degrees; for though God by his preceptive Will commands every individual man in the world, to mind his ſalvation, Acts 17.30. and by his approving Will, delights in ſaving loſt creatures; nay, though he vouchſafe to all men, ſo much grace as will leave them inexcuſable in their neglect of ſalvation: yet can we not from hence ſtretch the grace of God into that unlimited and boundleſſe univerſality, as the Pelagians do from this Scripture; for did God peremptorily and determinately Will the ſalvation of every particular perſon in the world, mans ſtubbornneſſe could not be too ſtrong for God, nor could our impotency reſiſt his Omnipotent Will.
2. The Mediation of Chriſt, which lies open to all men to make uſe of; as God is not the God of Jews only, but of the Gentiles alſo, Rom. 3.29, 30. ſo is Chriſt a Mediator for all. And one Mediator, &c.
In the words
1. The only way of friendly intercourſe between God and man, 'tis through a Mediator.
2. The only Mediator between God and man, one Mediator, the Man Chriſt Jeſus.
1. The only way of friendly intercrouſe between God and man, 'tis through a Mediator; that's implyed.Burgeſſe Vindic. Leg. pag. 133.134, 135. Whether man in the ſtate of innocency needed a Mediator, is diſputed among perſons learned and ſober; but in his lapſed ſtate, this need is acknowledged by all. God cannot now look upon men out of a Mediator, but as Rebels, Traytours, as fit objects for his Vindictive wrath. Nor can men now look up to God but as a provoked Majeſty, an angry Judge, a conſuming fire. And therefore were not it for a Mediator, (i. e. a middle perſon interpoſing between God and us who are at variance, to procure reconciliation and friendſhip, as the word foreign imports) we could not but ſo dread the preſence of this God, that like our firſt Parents (in that dark interval 'twixt their ſinning, and the ſuccour of that promiſe, Gen. 3.15.) we ſhould have endeavoured to hide our ſelves what we could from the preſence of the Lord.Gen. 2.8.
2. The only Mediator between God and men. One Mediator, i. e. but one. Papiſts acknowledge one Mediator of reconciliation, but contend for many of interceſſion. But as God (in the former part of this verſe) is ſaid to be one God by way of excluſion of all others; ſo is Chriſt ſaid here to be one Mediator, i. e. but one.
This Mediator is here deſcribed partly by
His Nature, The man.
His Names, Chriſt Jeſus.
1. His Nature, the man, i. e. that eminent man; ſo ſome;Singularis ille homo. Vorſt. Paraphr. in loc. q…i factus est homo. Verſio Aethiop. he that was made man; ſo others.
Object. But why is this Mediator mentioned in this Nature only?
Anſw. 1. Negatively: Not by w…y of diminution, as if he were not God as well as man, as the Arrians argue from this Scripture; nor as if the execution of his Mediatorſhip, were either only,In Christo non ſolus Deus eſt M…diator n…c ſolus homo, ſed Deus-homo. or chiefly in his humane Nature, as ſome of the Papiſts affirme, though others of them deny; as Cornel. A Lap. in loc. aſſerting Chriſts Mediatorſhip ſecundum utram que naturam, according to both Natures.
2. Poſitively, to prove that Jeſus Chriſt was the true Meſſiah whom the Prophets foretold, the Fathers expected, and who had in that Nature been ſo frequently promiſed; as in the firſt Goſpel that ever was preached, Gen. 3.15. he is promiſed as the ſeed of the Woman. Beſides, the Apoſtle mentions Chriſt in this Nature, only as an encouragement to that duty of Prayer he had before perſwaded; to the like purpoſe he is mention'd in this nature only, Heb. 4.14, 15, 16.
2. His Names,
Chriſt. Jeſus, this was his proper Name;
Jeſus. Chriſt, his appellative Name.
Jeſus; that denotes the work and buſineſſe for which he came into the world, as appeares from the reaſon which the Angel (that came from heaven as an Herauld to proclaim his incarnat… on) gives of the impoſition of this Name. Thou ſhalt call his Name J…ſus, f…r he ſhall ſave his people from their ſins. This Name, though it be given to others in Scripture, yet to him eminently; to them as types of that compleat Saviour who ſhould come after them, and ſave his people from their ſinnes.
Chriſt; that denotes the ſeveral Offices, in the exerciſe whereof he executes this work of ſalvation. Chriſt in the Greek, being the ſame with Meſſiah in the Hebrew; i. e. anointed. Under the Law, the ſolemne ordination, or ſetting apart both of things and perſons to ſpecial ſervices, was by anointing; thus we read of three ſorts of perſons anointed, Kings, Prieſts, Prophets; and in reſpect of all theſe Offices, Jeſus is called Chriſt.
From the words thus briefly explained, ariſe theſe two Obſervations.
1. That there is now no other way of friendly communion between God and man, but through a Mediator.
2. That there is no other Mediator between God and man, but Jeſus Chriſt.
Doctr. 1. That there is now no other way of friendly communion between God and man, but through a Mediator; and indeed conſidering what God is, and withal what man is; how vaſtly diſproportionable, how unſpeakably unſuitable our very natures are to his, how is it poſſible there ſhould be any ſweet communion betwixt them, who are not only ſo infinitely diſtant, but ſo extreamly contrary. God is holy, but we are ſinful;Iſa. 6.3. with Gen. 3.5. 1 Joh. 1.5. with Eph. 5 8. Rom. 7.1…. in him is nothing but light, in us nothing but darkneſſe; in him nothing that's evil, in us nothing that's good; he is all beauty, we nothing but deformity; he is juſtice, and we gui…tineſſe; he a conſuming fire, and we but dried ſtubble; in a word, he an infini…ely and incomprehenſibly glorious Majeſty, and we poor ſinful duſt and aſhes; who have ſunk and debaſed our ſelves by ſin, below the meaneſt rank of creatures, and made our ſelves the burthen of the whole Creation; and can there be any communion, any friendſhip between ſuch? Can too walk together, Amos 3.3.except they be agreed? And what agreement can there ever be but through a Mediator?
If ever God be reconciled to us, it muſt be through a Mediator; becauſe of that indiſpenſible neceſſity of ſatisfaction,Rom. 8.7. and our inability to make it.
If ever we be reconciled to God, it muſt be through a Mediator, becauſe of that radicated enmity that is in our natures to every thing of God, and our impotency to it; and thus in both reſpects, that God may be willing to be a friend to us, and that we may not be unwilling to be friends to him, there needs a Mediatour, 2 Cor. 5.19. compared with Joh. 14.6.
Doctr. 2. That there's no other Mediator betwen God and man but Jeſus Chriſt. And one Mediator, i. e. but one.Opus eſt Mediatore ad Mediatorem istum. Bernard p. 262 Leo. 1. Papa. Roman. Epist. 83. ad Paleſtinos Epiſcop. c. 4. The fondneſſe of Papiſts in their multiplicity of Mediators, not only unto God, but to our Mediator himſelf, having no other foundation than only their ſuperſtition, cannot be of moment with them, who labour to be wiſe according to Scripture. That thoſe members of the Church who are contemporary here on earth, do indeed pray for one another, cannot be denied; but that they are therefore Mediators of Interceſſion, hath been denied by the more Antient Papiſts themſelves. This Title of Mediator, is throughout the New Teſtament appropriated unto Chriſt, Heb. 8.6. H…b. 9.15 Heb. 12.24. and indeed there's none elſe fit for ſo high a work as this, but only he.
Reſol. 1. The ſingular ſuitableneſſe of his perſon to this eminent employment. To interpoſe as a Mediator betwixt God and men, was an employment above the capacity of men, Angels, or any creature; but Jeſus Chriſt in reſpect of the dignity of his perſon, was every way ſuited for this work. Which you may take in theſe four particulars.
1. That he was truly God, equal with the Father, of the ſame nature and ſubſtance; not only foreign, but foreign, of the like nature, but of the ſame nature, as is excellently cleared by that famous Champion for the Deity of Chriſt againſt the Arrians, Athanaſius. Col. 2.9. In him dwelleth the fulneſs of the God-head bodily; Non foreign ſed foreign non divinitatis ſed deitatis. D. Prideaux. faſc. p. 76.'tis not the fulneſſe of the Divinity, but of the Deity; thereby intimating an identity of eſſence with God the Father, and holy Ghoſt. Though the Divine eſſence be after a ſeveral manner in the ſeveral Perſons of the bleſſed Trinity; in the Father foreign without receiving it from any other; in the Son by an eternal generation; and in the holy Ghoſt by proceeding: yet 'tis the ſame eſſence of God, that is in all three perſons;Tylen. Syntagm. p. 401. Lyſord his plain mans ſenſes exerciſed. p. 82. becauſe ſuch is the infinite ſimplicity of this eſſence, that it cannot be divided or parcelled. Thus Chriſt (not to ſpeak any thing concerning the other perſons) is ſtiled ſo the Son of God, as one equal with the Father; for upon this it is that the Jews ground their charge of blaſphemy againſt him, that he ſaid God was his Father, making himſelf equal with God, Joh. 5.18. The force of their reaſon lies in this; the natural Son of God is truly God, and equal with God; as the natural ſon of man is man, equal, and of the ſame ſubſtance with his father. Angels and men are the Sons of God by Adoption,Lyford. p. 93. but Chriſt is the natural Son of God, the only Son of God, and therefore truly God. I and my Father are one, Joh. 10.30. he thought it no robbery to be equal with God, Phil. 2.6. For the further confirmation of this, take theſe Arguments.
1. He whom Scripture honours with all thoſe Names which a…e peculiar unto God, muſt needs be God. That Chriſt hath theſe Names aſcribed to him, appeares from theſe inſtances. He is not only ſtiled God, the Word was God, Joh. 1.1. but God with ſuch additional diſcrimination…, … neither Magiſtrates (who becauſe they are Gods Depu…ies and Vicegerents here on earth,Pſal. 82 6. are ſometimes called Gods) nor a…y creature is capable of. The great God, Tit. 2.13. The true God, 1 Joh. 5.20. The mighty God, Iſa. 9.6. Over all, God bleſsed for ever, Rom. 9.5. The Lord of glory, 1 Cor. 2.8. The Lord from heaven, 1 Cor. 15.48. Yea, that great Name Jehovah the Lord (or Jehovah) our righteouſneſſe, Jer. 23.6.
2. He in whom are thoſe high and eminent perfections, thoſe glorious attributes, of which no c…eature is capable, muſt needs be more than a creature, and conſequently God.
1. He that is Omnipotent, whoſe power is boundleſſe and unlimited, muſt needs be God. The higheſt power of creatures hath its non ultra, Thus far may it …o, but no further; but Chriſt is ſaid to be Almighty, Rev. 1.8. The Lord God Omnipotent, Rev. 19.6.
2. He that is Omniſcient, that ſearcheth hearts, that hath a window into every mans breaſt, that can look into all the rooms and corners of our ſouls, that can ſee through all thoſe Veils and coverings, which no creature-eye can pierce, muſt needs be God; and theſe are the excellencies aſcribed to Chriſt. He needed not that any ſhould testifie of man, becauſe he knew what was in man, Joh. 2.25. I am he which ſearcheth the heart and reines, Rev. 2.23. He knew their thoughts, Luke 6.8. ſo Mark 2.8. Joh. 13.19, &c.
3. He that fills heaven and earth, and all places with his preſence, muſt needs be God; and thus was Chriſt in heaven, while he was on earth. The Son of man which is in heaven, Joh. 3.13. That where I am, Joh. 14.3. Chriſt as God, was then in heaven, when as man, he was on earth. So as God he is ſtill on earth, though as man he ſits at the right hand of God in heaven. I will be with you to the end of the world, Matthew 28.20.
4. He that is immutable and eternal, muſt needs be God. The heavens are the work of thy hands; they ſhall periſh, but thou ſhalt endure, &c. but thou art the ſame, and thy years ſhall have no end, Pſal. 102.25, 26, 27. ſo is Chriſt the everlaſting Father, Iſa. 9.6. The ſame yeſterdy, to day, and for ever, Heb. 13.8.
5. He that hath life in himſelf, and is the fountain of life to others, muſt needs be God; and thus is Chriſt the Prince of life to others, Acts 3.15. and hath life in himſelfe, Joh. 5.26.
3. He to whom thoſe works of infiniteneſſe are aſcribed, to which no leſſe a power is ſufficient than that of Omnipotency, he muſt needs be more than a creature. He that laid the foundation of the earth, that by a word commanded all things out of nothing, that preſerves them from mouldring, and ſinking into their firſt nothing again; that could pardon ſin, deſtroy him that had power of death,Mark 2.5, 7, 8, 9, 10, &c. Heb. 2.14. ſubdue principalities and powers, Redeem his Church, carry his people triumphing into heaven; he muſt needs be God. And all theſe works of infiniteneſſe are aſcribed to Chriſt; the work of Creation, Without him was nothing made of all that was made, Joh. 1.3. Of conſervation, Ʋpholding all things by the Word of his power, Heb. 1.3. of redemption, which he purchaſed with his blood, Acts 20.28.
4. He whom Angels adore, before whom the higheſt and beſt of creatures fall down, giving that worſhip which is peculiarly due to God, muſt needs be more than a creature; and thus it is to Chriſt. Let all the Angels of God worſhip him, Heb. 1.6. ſo Mat. 2.11.
I might adde the equality of Chriſt in all thoſe ſolemn benedictions and praiſes upon Record in the New Teſtament; all which argue ſtrongly, that he muſt needs be truly God.
2. As he is truly God, ſo is he compleat and perfect man; having not only an humane body, but a rational ſoul; and in all things was like to us, ſin only excepted.
That he had a real, not an imaginary body, appeares from the whole ſtory of the Goſpel. He that was conceived, born, circumciſed,Gerhardi Loci Commun. Forbeſ Disputat. Hiſtorico. Theolog. L. 2. was hungred, athirſt, ſwet drops of blood, was crucified; he that went from place to place, and had all thoſe ſinleſſe affections, which are proper unto bodies: had a true and real body; and ſuch was the body of Chriſt.
That he had an humane ſoul, is clear alſo from the ſtory of the Goſpel. He that grew in wiſdome and knowledge, as 'tis ſaid of Chriſt, Luke 1.80. Luke 2.40. he whoſe knowledge was bounded and limited, as was alſo ſaid of Chriſt. Of that day, and that houre knoweth no man; no not the Angels, Propterea totum hominem ſine peccato ſuſcepit, ut totum quo constabat homo, à peccatorum peste ſanaret. Auguſt. Sicut totum hominem Diabolus decipiendo percuſſit; ita Deus totum ſuſcipiendo ſalvavit. Fulgent.neither the Sonne of man, but the Father, Mark 13.32. As God he knew all things; as man, his knowledge was but the knowledge of a creature, and therefore finite; all which argue he had a humane ſoul, as well as body, and was compleat man. The whole Nature of man was corrupted, deſtroyed, and therefore 'twas needful Chriſt ſhould take upon him whole man, that the whole might be repaired and ſaved.
3. He is God and man in one perſon. He had two Natures, but was but one perſon: there was a twofold ſubſtance, divine and humane; but not a twofold ſubſiſtence; for the perſonal being which the Son of God had before all worlds,Hooker Eccleſ. pol. pag. 293. ſuffered not the ſubſtance to be perſonal which he took, although together with the Nature which he had, the Nature which he took continue for ever; thus both Natures make but one Chriſt. He was the Son of God, and the Son of man, yet not two Sons, but one perſon. He was born of God, and born of a Virgin,Lyford. p. 100. but 'tis in reſpect of his different Natures. Thus was Chriſt Davids Son, and Davids Lord; Maries Son, and Maries Saviour and Maker too.
By the right underſtanding of this, we may be very much helped in reconciling thoſe ſeeming contradictions, which frequently occurre in Scripture concerning Chriſt. He is ſaid to be born of a woman, and yet to be without beginning of dayes;Zanch. in Epheſ. p 35. himſelf ſayes his Father is greater than he, and yet he is ſaid to be equal with the Father. All which may be cleared by this. He was but one perſon; and therefore as in man, who conſiſts of ſoul and body, the actions of each part are aſcribed to the perſon: the man is ſaid to underſtand; 'tis not his body, but ſoul that underſtands; yet this is aſcribed to the perſon,Lyford. p. 101. though it be but the formal act of one part: ſo in regard of this hypoſtatical union of two Natures in one perſon, the acts of each Nature are aſcribed to the perſon. Thus 'tis ſaid the Jews c…ucified the Lord of glory, 1 Cor. 2.8. i. e. they crucified that perſon who was the Lord of glory. Acts 20.28. God is ſaid to purchaſe his Church by his blood; as God he could not ſhed his blood, but 'twas that perſon who was God. Thus is Chriſt ſaid to be in heaven, when he was on earth; i. e. as God, he was in heaven. And ſo what is proper to each nature by reaſon of the hypoſtatical union, is aſcribed to the whole perſon.
4. This union of two natures in one perſon, is without confuſion or tranſmutation; the natures remaining diſtinct, and the properties and operations of both natures diſtinct, notwithſtanding this union. Some things are proper to the Godhead, of which the Manhood is uncapable; and ſome things proper to the Manhood, of which the Godhead is uncapable: We cannot ſay the Godhead was athirſt, weary, dyed; neither can we ſay the Manhood was the Fountain of all being, the Creator and Preſerver of all things; or that it is ubiquitary or omnipreſent, though we may ſay all of the ſame perſon. 'Tis obſerved by learned Writers, that the dividing of the perſon which is but one,Hooker Eccleſ. Pol. p. 299. and the confounding of the natures which are two, hath occaſioned thoſe grand Errors in this Article of faith, by which the peace of the Church hath been ſo much diſturbed. And ſutably to theſe foure heads that have been ſpoken to, there have ariſen foure ſeveral hereſies.
1. The Arrians, denying the Deity of Chriſt, againſt whom the Council of Nice Determined that he was foreign, truly God.Hooker ibid.
foreign.2. The Apollinarians, who maimed and miſinterpreted his humane nature, againſt whom the Council of Constantinople Determined that he was compleat and perfect Man.
3. The Neſtorians, who divided Chriſt into two perſons, becauſe of his two natures,foreign. againſt whom the Council of Epheſus Determined that he was God-man in one perſon.
4. The Eutichians, who confounded theſe two natures in one perſon,foreign. againſt whom the Council of Chalcedon Determined that he was God-man in one perſon without confuſion or mutation of natures.
But in the foure above-named heads enough hath been ſaid by way of Antidote againſt thoſe dangerous miſtakes. And all being duly conſidered, we cannot but ſee great reaſon why he ſhould be called wonderful, Iſa. 9.6. Well might the Apoſtle cry out by way of admiration, Without controverſie great is the myſtery of godlineſſe, God was manifeſt in the fleſh, 1 Tim. 3.16.
5. The ſingular fitneſſe of Chriſt for this work of Mediation, ariſes from his being God-man in two natures, united in one perſon without Confuſion or Tranſmutation.
1. Had he not been truly God, he had been too mean a perſon for ſo high an employment; it was God that had been offended, an infinite Majeſty that had been deſpiſed. The perſon therefore interpoſing muſt have ſome equality with him to whom he interpoſes. Had the whole ſociety of perſevering Angels interpoſed on mans behalf, it had been to little purpoſe; one Chriſt was infinitely more than all, and that becauſe he was truly God.
2. Had he not been compleatly man, he had been no way capable of performing that indiſpenſibly neceſſary condition, upon which God was willing to be reconciled; viz. The ſatisfying of that righteous ſentence God had pronounced. Gen. 2.17. In the day thou eatest thereof, thou ſhalt ſurely dye. That therefore he might be capable of dying, (which as God he could not) and that the juſtice of God might be ſatisfied in the ſame nature by which it had been offended, 'twas neceſſary he ſhould be man.
3. Had he not been God and man in one perſon, the ſufferings of his humane nature could not have derived that infinite value from the Divine nature.Mediat…o Chriſti eſt foreign. We could not have called his blood the blood of God, (as 'tis called Acts 20.28.) it would have been no more than the blood of a creature, and conſequently as unavailable as the blood of Bulls, &c. Hebr. 9.12. Hebr. 10.4.
4. Had he not been God-man without confuſion of natures; his Deity might either have advanced his humanity, above the capacity of ſuffering; or his humanity might have debaſed his Deity below the capability of meriting, which is no leſſe than blaſphemy to ima…ine. And this is the firſt reaſon, the ſingular fitneſſe of Chriſt for this work, becauſe of the Dignity of his perſon.
Reaſon 2. The ſingular fitneſſe of Chriſt for this employment in reſpect of the ſutableneſſe of his Offices. There is a threefold miſery upon all men, or a threefold bar to communion with God.
1. The guilt of their ſins which themſelves are never able to expiate, or ſatisfie for.
2. The blindneſſe of their minds, the cure whereof is too difficult for any creature Phyſician.
3. Their bondage and captivity to ſin and Satan, which are enemies too ſtrong for man to deal with. Sutably to theſe three great neceſſities, Jeſus Chriſt is anointed of God to a threefold Office, of a Prieſt, a Prophet, a King; the former of which Offices he exerciſes on our behalf to God, and the two laſt, from God to us.
1. The Prieſtly Office of Chriſt is the great, the only relief we have againſt the guilt of ſin; the work of the Prieſthood conſiſted under the Law, chiefly of theſe two parts.
1. Satisfaction for the ſins of the people. Lev. 4.16, 17, 18, 19, &c.
2. Interceſſion unto God on their behalf, Levit. 16.12, 13.
Both which were verified in Chriſt our great high Prieſt, Hebr. 4.14. And hence it is that the Apoſtle encourages us to come with boldneſs unto the Throne of Grace, Hebr. 4.16. What was done by others Typically, was done by Chriſt Really.
1. His ſatisfaction in diſcharging thoſe debts which his people had run into with Divine juſtice to the utmoſt farthing, and this he did by offering up that one ſingle ſacrifice which was infinitely more worth than all thoſe multitudes of ſacrifices offered up of old, and from which all former ſacrifices had their vertue and efficacy.Epheſ. 5.2. The Prieſts of old offered up creatures, but this high Prieſt offers up himſelf; they offered the blood of Bullocks, &c. Hebr. 9.13, 14. but Chriſt the blood of God, Acts 20.28. They offered many ſacrifices, and Chriſt but one, but ſuch a one as infinitely exceeded all their many; ſuch a one as perfected for ever them that are ſanctified, Hebr. 10.14. One Sun is worth more than thouſands of Stars, and one Jewel than millions of ordinary ſtones; and ſo one Chriſt is more effectual than all Lebanon, or the cattel on a thouſand hills.
2. His interceſſion; this is the other part of his Prieſtly Office; his ſatisfaction, that was performed on earth; his Interceſſion is performed chiefly in heaven: by the former he purchaſed pardon and Reconciliation, 2 Cor. 5.19. compared with Verſe 21. by the latter he applies the benefits he hath purchaſed; his ſufferings, though they were but while he was on earth, yet the benefit of them extends to all ages of the Church, both before and ſince his paſſion; and his Interceſſion is that which ſues out theſe bleſſings for his people; and therefore that great Apoſtle joynes both together as the foundation of all his comfort, Rom. 8.33. Chriſt hath died, who ſtill makes Interceſſion; and both theſe are ſo full, ſo ſufficient a relief againſt the guilt of ſin, that as we have no other, ſo we need no other; as the High Prieſts bore the names of the people before the Lord, ſo does Jeſus Chriſt the names of his Elect;Heb. 9.25. Heb. 9.12.24. Heb. 10.12. Heb. 11.25. 1 John 2.1. but the High Prieſts of Old, were at certain times only to appeare before the Lord, once a yeare to enter into the holy place; but Chriſt our ſpiritual High Prieſt, is not only entered, but ſat down at the right hand of God, to negotiate conſtantly on his Churches behalf; He ever lives to make Interceſſion, Heb. 11:25. And beſides the conſtancy, conſider the prevalency of his Interceſſion; that God that regards the cry of Ravens, that will not altogether neglect the humiliation of Ahab, that God that is ſo ready to anſwer and honour the prayers of his own people, cannot but much more regard the prayers of his only Son, praying by his blood, and praying for nothing more than what himſelf hath deſerved and purchaſed. He that is ſuch a great High Prieſt, is excellently fitted in reſpect of this Office, for the work of Mediation.
2. The Prophetical Office of Chriſt, is the great,Deut. 18.15. Joh. 1.24, 25, 45. John 6.14. the only relief we have againſt the blindneſſe and ignorance of our mindes. He is that great Prophet of his Church whom Moſes fore-told, the Jews expected, and all men needed; that Sun of Righteouſneſſe, who by his glorious beams diſpels thoſe miſts of ignorance and errour, which darken the mindes of men, and is therefore ſtiled by way of eminency, that light, John 1.8. and the true light, Joh. 1.9.
The execution of this Prophetical Office, is partly by revealing ſo much of the Will of God as was neceſſary to our ſalvation, partly by making thoſe revelations powerful and effectual.
1. In revealing the Will of God; for no man hath ſeen God at any time; the only begotten Son, which is in the boſome of the Father, he hath declared him, Joh. 1.18. The manner of revealing the mind of God, hath been different in ſeveral ages.
1. Sometimes making uſe of inſtruments; who were either ordinary; as under the Law, the Prieſts whoſe lips ſhould preſerve knowledge; and under the Goſpel, Paſtors and Teachers:Mal. 2.7. 2 Chron. 15.3. Eph. 4.11, 12, 13. Or elſe extraordinary; as Prophets under the Law; and Apoſtles, and Evangeliſts, in the firſt plantation of the Goſpel.
2. For ſometime inſtructing his Church immediately in his own perſon, Heb. 1.1, 2.
2. In enlightening effectually the ſouls of his people: in cauſing the blinde to ſee, and making them who were once darkneſſe, to be light in the Lord, Eph. 5.2. Thus he inſtructs by his Word, and by his Spirit, 1 Pet. 1.12. and by that Soveraignty he hath over the hearts of men, opens their hearts to receive his counſels. He that can thus ſpeak, not only to the eare, but to the heart, is alſo in this Office, excellently fitted for the work of Mediation.
3. The Kingly Office of Chriſt, is the great, the only relief we have againſt our bondage to ſin and Satan. He to whom all power is given in heaven, Mat. 28.18. Eph. 1.20, 21, 22. Heb. 2.8. Phil. 2 9, 10, 11. 1 Cor. 15.27, 28. Iſa 61.1.and in earth, Mat. 28.18. He whom God hath raiſed from the dead, and ſet at his own right hand in heavenly places, far above all principality and power, and might, and dominion, and every name that is named, not only in this world, but alſo in that which is to come; and hath put all things under his feet, and gave him to be the Head over all things to the Church: It is he that reſtores liberty to the captives, and opens the Priſon doors to them that are bound. This great Office of a King, he executes chiefly in theſe Royal acts.
1. In gathering to himſelf a people out of all kindreds,Gen. 49.10. Iſa 55.4, 5. 1 Cor. 5.4, 5. 1 Pet. 1.3, 5. Eph. 4.12, 13. 1 Theſ. 4.16, 17. Nations and tongues; and in making them a willing people in the day of his power, Pſal. 110.3.
2. In governing that people by Laws, Officers, and Cenſures of his own ordaining, Iſaiah 33.22. Epheſ. 4.11, 12. Mat. 18.17, 18.
3. In bringing all his elect into a ſtate of ſaving grace, and preſerving that grace alive in their ſoules, which himſelf hath wrought, though it be as a ſpark of fire in an Ocean of water, in carrying it on to perfection, and crowning it with glory.
4. In reſtraining, over-ruling, and at laſt deſtroying all his and his Churches enemies, Pſalme 110.1. thoſe who will not ſubmit to the Scepter of his grace, he rules with his Iron rod, and will at laſt daſh them in pieces like a Potters Veſſel, Pſal. 2.9.
And thus is Chriſt not only in reſpect of the dignity of his perſon, but the ſuitableneſſe of his Offices, the only fit Mediator between God and man.
The doctrinal part of this Scripture being thus cleared, take one word by way of application.
Uſe. This may informe us of the unſpeakable folly and miſery of all ſuch as deſpiſe this Mediator; there is but one Mediator, but one way of Reconciliation unto God, but one way of having ſin pardoned, our natures cleanſed, the favour of God reſtored, our loſt condition recovered, and that is through the Mediation of Chriſt; and ſhall it be ſaid of any of us? as Chriſt himſelf ſpeaks of thoſe fooliſhly obſtinate Jews, they would not come unto him,Col. 3.4. that they might have life, Joh. 5.40. There is in Chriſt the life of Juſtification, to free us from that eternal death the Law ſentences us unto; the life of ſanctification to free us from that ſpiritual death we are under by nature; there is in him a ſufficient relief againſt whatever is diſcouraging; and ſhall we be ſo little our own friends, ſo falſe to our own concernments, as to reject his profered help, notwithſtanding we do ſo highly need it?
1. In rejecting this Mediator, you ſin againſt the higheſt and greateſt mercy that ever was vouchſafed to creatures; 'tis mentioned as an aſtoniſhing act of love in God, that he ſhould ſo love the world, as to give his only begotten Son, &c. Joh. 3.16. ſo] beyond all compariſon,Phil. 2.6, 7, 8. John 15.13. compared with Rom. 5.8. ſo] beyond all expreſſion; and oh what an amazing condeſcention was it in Chriſt, who though he th…ught it no robbery to be equal with God, was yet pleaſed to make himſelf of no reputation, and took upon him the forme of a ſervant, became obedi…nt unto death, even the death of the croſs; and all this as our Mediator? there is not any mercy we enjoy, but 'tis the fruit of this mercy.
Eph. 2.12.2. You hereby reade your condition, the ſame with Pagans; the emphaſis of whoſe miſery, conſiſts in this, that they are without Chriſt, and therefore without hope. Nay, the ſame with Devils, who have no Mediator interpoſing on their behalf to God; but as they ſinn'd with a Tempter, ſo they periſh without a Saviour; this is their miſery, and ſhall this be any of our choice?
3. Your condition is hereby rendred in this reſpect worſe than theirs, in that you deſpiſe that mercy which they were never profered.
The danger of this ſin, you may find awakeningly ſet down by the Apoſtle, Hebrews 2.3. Hebr. 10.28, 29, 30. Hebrews 12.25.
Ʋſe. Be perſwaded then to make uſe of Chriſt in all his Offices, in whom you have an univerſal antidote againſt all diſcouragements.
Heb 12.24.Are your conſciences alarum'd with the thunder of Scripture-threats, and curſes of the Law, fly to that blood of ſprinkling, the voice whereof is much louder than the cry of your ſinnes.
John 3.14.Are you ſtung with the ſenſe of your corruptions, look up to Chriſt as your Brazen Serpent, that he may cure theſe wounds and deliver you from death.
1 John 2.1. Heb. 4.14, 16.Are you diſcouraged from prayer, becauſe your prayers have hitherto been ſo ſinfully defective? conſider the Interceſſion of Chriſt, and take encouragement from thence.
Are you afflicted with your own unteachableneſſe? look up to him as the great Prophet ſent of God, and beg of him the inward and effectual teachings of his Spirit, and he would ſpeak as powerfully in his Word to your dead hearts, as he once ſpoke to dead Lazarus.John 12.43.
Are you diſquieted with doubts and feares, in reſpect of your own perſeverance? though temptations are boyſterous,Col. 1.11. and corruptions violent, look up to him who ſits at the right hand, till all his enemies become his foot-ſtoole, that he would ſtrengthen you.
Are you full of feares becauſe of Zion, the afflictions, dangers,Pſal. 110.1. Col. 1.21. enemies of the Church? remember he is the Head over all things to the Church.
In a word, whatever your afflictions or troubles are, the Mediation of Chriſt is a ſufficient relief; and therefore ſit not down dejectedly mouring,Gen. 21.19. like Hagar weeping at the fountaine ſide.