SERMON VIII.
SERM. VIII.
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SERMON VIII.
Gives anAccount of the NATURE OF CHRIST's
MEDIATION.
I TIM. ii. 5. And one Mediator betwixt God and Man, the man Christ Jesus.
GREAT REAT and long preparations beſpeak Godisismostholy, Man a lump of iniquity. tremes meet not butby theirmiddle ; finful man can never have communionwith, or enjoyment of the folemnity and greatneſs of the work for which they are deſigned: A man that had butſeen the heaps of gold, filver and braſs, which David amaſſed inhis time, for the building of the temple, might easily conclude before one stone of it was laid, that it would be a magnificent ſtructure.
But lo, here is a deſign of God as far transcending that, as theſubſtance doth the ſhadow.
For, indeed, that glorious temple was but the ExGod, but in, and by a Mediator. type and figure of Jesus Chrift, John ii. 19,
21. and a weak adumbrationofthat living, ſpiritualtemplewhich hewas tobuild,cementing the lively ftones thereoftogetherwith his own blood, I Pet. ii. 5, 6. that the greatGod mightdwell andwalk inf it, 2 Cor. vi. 16.
The preparations forthattemple were but of few years, but the conſultations and preparations forthis werefrom eternity, Prov. viii. 31. And as there were preparations for this work (which Chriſt diſpatch'd in a few years) before the world began; ſo it will be matter of eternal admiration and praiſe, when this world ſhall be diſſolved.
What this aftonishing glorious work is, this text will inform you, as to the general nature of it : it is the work of mediation betwixtGod andman, managed by the fole hand ofthe man
Chrift Jefus.
Inthis fcripture (for I shall not ſpend time toexamine the words in their contexture) you have a defcription of Jesus the Mediator ; and he is here deſcribed four ways, viz. by his work or office, aMediator ; by the fingularity ofhis mediation, one Mediator ; andby the nature and quality of his perfon, imployedin this ſingularway ofmediation, the man'; and lastly, his name, Jefus Christ.
1. He is describedby the work, or officehe is imployed aVOL . 1.
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SERM. VIII.
bout, Μεσίτες, aMediator, amiddle perſon. Sothe word imports a fit, indifferent, and equal perſon, thatcomes between two perſons that are at variance, to compoſe the difference and make peace.
Such a middle, equal, indifferent perſon is Chriſt; a day's-man, to lay his hand upon both ; to arbitrate and awardjuſtly, andgiveGod hisdue,and thatwithout ruintopoor man.
2. He is deſcribed bythe fingularity of his mediation, one Mediator, and but one.
Though there be many mediators of reconciliation among men, and many interceſſors in a petitionary way, betwixt God and man; yet but εις Μεσίτες, one only mediator ofreconciliation betwixt God and man : and 'tis as needleſs and impious to make more mediators than one, as to make more God'sthan one. There is oneGod, and oneMediator betwixt God and men.
3. He is defcribed bythat nature andquality ofhis perfon, ανθρωπος χρισος, &c. the man Christ Jesus.
This deſcription of himby one nature, and that the humannature alſo (wherein, as you ſhall fee anon, the Lord eſpecially confulted our encouragement and comfort) ; I ſay, his being ſo deſcribedtous, hath through the corruption of men, been improved to the great dishonour of Jeſus Chriſt, both by theArians and Papists *.
The former took occafion from hence to affirm, that he was butψλος ανθρωπος, a mere man . The latter allow him tobethe true God, but on this weak ground affirm, that he performed notthe work of mediation asGod, but only as man. Thus what the Spirit ordered for our comfort, is wickedly retorted to Chriſt's diſhonour: for I doubt not but he is deſcribed by his humannature in this place; notonlybecauſe in this nature he paid that ranſom (which he ſpeaks of in the words immediately following) but eſpecially for thedrawing ofſinners tohim ; feeinghe is the manChrift Jeſus, one that cloathed himſelf in their own fleſh ; and toencourage the faith of believers, that he tenderly reſents all their wants and miſeries, and that they may ſafely truſt him with all theirconcerns, as one thatwillcarefully mind them'as his own, and will be for them a merciful and faithful High Prieſt, in things pertaining toGod.
4. He is deſcribed by his names; by his appellative name Christ, and his proper name Jesus .
The name Jesus, notes his work about which he came; and Christ, the offices towhichhe
* Wherefore, think ye, has he added the term, man ; but to expreſs that nature, whereby Chriſt is mediator. Bellarmineon the Mediation ofChrist, book V. chap. 3. vol. 2.
SERM. VIII.
The Fountain of Life. was anointed; and inthe executionofwhich he is ourJeſus t.
" In the name Jefus, the whole gospel is hid; it is the light, " the food, the medicine ofthe foul," as one ſpeaks. The note fromhence is, Doct . That Jesus Chriſt is the true and only Mediator betwixt
Godandmen.
"Ye are come to Jeſus the Mediator ofthe new covenant,"
Heb. xii. 24. " And for this cauſe he is the Mediator of the new " Testament," &c. Heb. ix. 14.
I might ſhew you a whole vein of ſcriptures running this way; but to keep a profitable and clear method, I shall ſhew, First, What is the ſenſe ofthis word Μεσιτες, aMediator ‡.
Secondly, What it implies, as it is applied toChrift .
Thirdly, How it appears that he is the true andonlyMediator betwixtGod and men .
Fourthly, Inwhat capacity he performed his mediatory work .
First, What is theſenſe and import ofthis word μεσιτες, aMediator ? The trueſenſe and importance of it, is a middlePerfon, orone that interpoſes betwixt two parties atvariance, tomake peace betwixt them.
So that as Satan is medium disjungens, a medium ofdifcord; ſo Chriſt is medium conjungens, a medium ofconcord and peace. And he is ſuch a Mediator, both in reſpect ofhis perſon, and office: in reſpect of his perſon, he is a Mediator; that is, one that haththe ſame natureboth withGod and us, trueGod, and true man; and in reſpect of his Office or work, which is to interpoſe to tranſact the buſineſs ofreconciliationbetweenus andGod. Theformerforme callhisfubftantial, the latterhis energetical, or operative mediation.
Though I rather conceive that which is calledhisſubſtantial mediation, is but the aptitude ofhis perſon toexecute the mediatorial function; and that itdoth not conftitute two kinds of mediation.
+ In nomine JESU totum latet Evangelium ; hoc nomen eft lux, cibus, et medicina animae.
S. Glaſſius.
† We call one, a Mediator, who interpoſes eitherbetween parties at variance, or in ſome degree only united, ſo as to reconcile the one, and unite the other more ſtrictly by a new covenant. The name ofMediator, in its proper ſignification, is notthe name ofa ſubſtance, but the name ofan office or employment; wherefore, the ſubſtance and execution of the office do not conſtitute two kinds of mediation, butone andthe fame. Ames. Bellarm. Enerv. lib.V.
P. 117.
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SERM.VIH His being a middle perſon, fits and capacitates him to ſtand in themidſt betwixt God and us . This, Hay, is the proper ſenſeof the word; though μεσιτες, a Mediator is rendered variouſly ; ſometimes an umpire or arbitrator ; ſometimes a meſſenger that goes betwixt two perfons ; ſometimes an interpreter, imparting the mind of one to another ; ſometimes a reconciler or peace-maker. And in alltheſe ſenſes Chriſt is the Mεσιτες, themiddleperſon inhis mediation ofreconciliation or interceffion; that is, eitherin his mediating, byſuffering to make peace, as he did on earth ; or to continue, and maintain peace, ashedoth inheaven,by meritorious interceffion. Both theſe ways he is the only
Mediator.
And he manageth this hismediation .
1. As an umpire or arbitrator ; one that layeth his hands uponboth parties, as Job ſpeaks, chap ix. 33. ſodoth Chrift,he layeth his hands (ſpeaking after the manner ofmen) uponGod, and faith, Father, wilt thou be at peace with them, and re-admit them into thy favour ? ifthou wilt, thou shalt be fully fatisfied for all that theyhave done against thee. Andthen he layeth his hand upon man, andfaith, Poor finner, be notdifcouraged, thou ſhaltbejuſtified and faved.
2. As a meſſenger or ambafſfador, ſo he came to impart the mind ofGod to us, and fo he preſents our defires to God; and in this ſenſe only Socinus would allow Chrift to beMedia tor .
But therein he endeavours to undermine the founda. tion, and to exclude him from being Mediator by a furetiſhip;
Which is, 3. The third way of his mediation. So the apostle ſpeaks, Heb. vii. he is syfuos †, the ſurety, or pledge. Which, as the lear nedDavidPareus well expreſſeth it, is one that engageth to fatisfyanother, orgives caution orſecurityby a pledge in the hand for it.
And indeed, both theſe ways, Chriſt is our mediator by furetiſhip, viz in away of fatisfaction, coming under our obligation to answer the law ; this he did on the croſs and in away ofcaution, a furety for the peace, or goodbehaviour. But tobe more explicate and clear, I ſhall, * Chriſt is called aMediator, both as he is a middle perſon, and ashe is onewho mediates ; he is middle inperſon ; he mediates,by office.
Trelcat. Instit . p. 98 .
† Μεσίτης, An Umpire, Arbitrator, amidſman, areconciler.
* Ἔγδυος [Egguos] is a furety, one that engages for another, bypledge inhand.
From ", [guion] which fignifies hand, and v [en] in, as if it were, εν γυιοις, in hand ; or, as Suidas would have it, from yun. [guo] οι γαια [gaia] the earth, which is firm, ſtable, immoveable.
SERM. VIII.
The Fountain of Life.
Secondly, In the next place enquire, what it implies and carries in it, for Chriſt tobe aMediator betwixt God andus. And there are, mainly, theſe five things in it.
: 1. At the first fight, itcarries in it a most dreadful breach and jarbetwixtGodand men ; elfe no need of a Mediatorof reconciliation. There wasindeed a ſweet league ofamity oncebetween them, but itwas quickly diffolvedby fin ; the wrathofthe Lord was kindled against man, pursuing him to deſtruction, Pfal. v.
5. "Thou hateft all the workers of iniquity."
Andman was filledwith unnatural enmity against his God, Rom. i. 30. θεουSas, haters ofGod; this put an end to all friendly commerce and intercourse between him andGod.
Reader, faynot in thy heart, thatit is much, one fin, andthatſeeminglyſoſmall, ſhould make fuch a breach as this, and cauſe theGod of mercy and goodneſs ſo to abhor the works of his hands, and that as foon ashe had made man : for it was aheinous and aggravated evil.
Itwas upright, perfect man, created inthe Image ofGod, that thus finned: he finnedwhen his mind was moſt bright, clear and apprehenfive; his confcience pure and active; his will free, and able towithſtand any temptation; his confcience pure and undefiled ; he was a public as well as a perfect man, and well knew that the happiness or mifery of his numberleſs offspring was involved in him.
The conditionhe was placed in, was exceeding happy : no neceffity or want could arm and edge temptation : he lived amidſt all natural and ſpiritualpleaſures and delights, the Lord moſt delightfully converfingwithhim; yea, he ſinnedwhile as yet his creation-mercy was freſh upon him; and in this ſinwas moſt horrible ingratitude; yea, a cafting off the yoke of obedience almoſt as foon as God had put it on. God now faw the work of his hands ſpoiled, a race of rebels now to be propagated, who in their ſucceſſive generations would be fighting againstGod: he saw it, and his juſt indignation ſparkled against man, and refolves to pursue him to thebottom of hell.
2. It implies, a neceſſity offatisfaction and reparation tothe justice ofGod : For the very deſign and end of this mediation was to makepeace, by giving full fatisfaction to the party that was wronged.
The Photinians, and ſomeothers, havedreamed of a reconciliation withGod, founded, not upon fatisfaction, butupon the abſolute mercy, goodness, and free will ofGod.
" But concerning that abſolute goodness and mercy ofGod, " reconciling finners to himself, there is adeep filence through-
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SERM. VIIL
" out the ſcriptures *:" and whatever is ſpoken of it, upon that account, is as it works to us through Chriſt, Eph . i. 3, 4,
5. Acts iv. 12. John vi. 40. Andwe cannot imagine, either howGod could exerciſe mercy to the prejudice of hisjuſtice, whichmust be, ifwe mustbe reconciled without full fatisfaction † ; or how ſuch a full fatisfaction ſhould be madeby any other than Chriſt.
Mercy, indeed, moved in the heart ofGod to poor man ; but from his heart it found no way to vent itſelf for us, but through the heart-blood of Jesus Chriſt : and in him thejuſtice ofGodwas fully fatisfied, and the mifery of the creature fully cured. And ſo, as † Auguſtine ſpeaks, "God
" neitherloft theſeverityof hisjuſticein the goodneſs ofmercy, " nor the goodness of his mercyintheexactness ofhis ſeverity."
But if it had been poſſibleGodcould have found out awayto reconcileus without fatisfaction, yetit is paſt doubt now, that hehath pitched and fixed on thisway. And for anynow to imagine to reconcile themselves to Godby jany thing but faith inthebloodofthis Mediator, is not only moſt vain in itſelf, and deſtructive to the foul, but moſt inſolently derogatory to the wisdomand grace ofGod.
And to ſuch I would say, as § Tertullian to Marcion, whom hecallsthemurderer oftruth, " ſpare the onlyhope ofthewhole
" world,Othou who destroyeſt themoſt neceſſaryglory of our " faith !" All thatwe hope for is but a phantaſm without this.
Peace of confcience can be rationallyſettled on no other foundation but this: forGod having made a law to govern man, and this law violatedby man; either thepenalty muſt be levied on the delinquent, or fatisfaction made by his ſurety. As goodno law, as no penalty fordiſobedience; and as good no penalty, as no execution. He therefore that will beamedia. tor ofreconciliation betwixtGod and man, muſt bringGod a price in his hand, and that adequate to the offence andwrong done him, elſehe will not treat about peace; and ſo did our
Mediator.
* De abfoluta enim bonitate, et voluntateſalvandi, fcriptura magis muta eft quam piſcis.
Dieteric.
† From theſe poſitions, it follows, that neither the perfect nature nor perfectjuſtice ofGod can allow any tranſgreſſion of the law to paſs without full fatisfaction.
Bradshaw on Justification, p. 68.
‡ Nec in bonitate mifericordiae perdit judiciiſeveritatem ; nec in judicando cum feveritate amittit mifericordiae benitatem.
Aug. in Pfal. 100.
§ Parce unicae ſpei totius orbis, O tu qui destruis neceffarium decusfidei.
Tertul. lib. de Carne Chrifti.
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3. Chriſt beingaMediator of reconciliationandinterceffion, implies the infinite value ofhis blood andsufferings, as thatwhich in itselfwas fufficient to stop the course of God's Justice, and render him not only placable, but abundantly satisfied andwell pleased, even with those that before were enemies. And somuch is faid of it, Col. i. 21, 22. " And ye that were ſometimes alie- " nated, and enemies inyour minds by wicked works,yet now
" hathhe reconciled, in thebody ofhis fleſh through death, to preſent you holy, andunblameable, and unreproveable inhis
fight ."
Surely, that which can cauſe the holyGod, juftly incented againſt ſinners, to lay aſide all his wrath, and take an enemyintohis boſom, and eſtabliſh ſuch an amity as can never more be broken, but to reſt in his love, and to joy over him with finging, as itis, Zeph. iii. 17. this must be a moſt excellent
" and efficacious thing.
4. Chriſt's being a Mediator of reconciliation, implies the ardent love and largepity that filled his heart towards poorfinners.
Forhedoth not only mediatebyway of intreaty, going betwixt both, and perfuading and begging peace ; but he mediates (as youhave heard) inthe capacity ofa furety, by putting himselfunder anobligation to fatisfy our debts. O how compaffionately did his heart work towards us, that when he faw the arm ofJustice lifted up to deſtroy us, would interpoſe himſelf, and receive the ſtroke, though heknew it would ſmite him dead! OurMediator, like Jonah his type,ſeeing the ſtormy ſea ofGod's wrathworkingtempestuously, and ready to fwallow us up, caft in himself to appeaſe the ſtorm.
I remember how much that noble act of Marcus Curtius is celebrated in the Roman ſtory, who being informed by the oracle, that the great breach made by theearthquakecould notbe cloſed, exceptſomething of worth were caſt into it, heated with love to the commonwealth, he wentand caſt inhimself. This was looked upon asabold and brave adventure.
But what was this toChriſt ?
5. Chriſt being aMediator betwixtGod andman, implies as thefitness ofhis perſon,ſo his authoritative call to undertake it .
Andindeed the Father, who wasthewronged perſon, called him tobetheumpire and arbitrator, truſting his honour inhishands.
Now Chriſt was inveſted with this office and power virtually, foon after the breach was made byAdam's fall; forwe have the early promiſe ofit, Gen. iii. 15. Ever ſince, till his incarnation, hewas a virtual and effectual Mediator ; and, on that account, he iscalled " the Lamb flain from thebeginning of the world,"
Rev. xiii. 8. And actually, from the time of his incarnation.
Buthaving difcuffed this more largely in a former diſcourſe, I
$20
SERM. VIII.
The Fountain of Life. ſhalldiſmiſs ithere,andapply myſelfto thethirdthingpropoſed, which is, Thirdly, How it appears thatJesus Chriſt is the trueand onlyMediator betwixtGod and men.
I reply, it ismanifeſthe is ſo, 1. Becauſe he, and no other, is revealed to us by God : And ifGod reveal him, and no other, we must receive him, and no other as fuch.
Take but two fcriptures at present, that in t Cor. viii. 5. " The heathen have many gods,andmany lords," i. e. manygreat gods, fupreme powers and ultimate objects of their worship ; and left theſe great gods ſhould be defiled by their immediateand unhallowed approaches tothem, theythere fore invented heroes, deini gods, intermediate powers *, that were to be as agents, or lord-mediators betwixt the gods and them, to convey their prayers to thegods, and the bleffings of thegods back again to them. "But unto us(faith he) there is
" but one God, the Father, ofwhom are all things, andwe by " him," i. e. one fupreme eſſence, the firſt ſpring and fountain ofbleſſings, and one Lord, i. e. one Mediator, " by whom are
" allthings, and we by him." Bywhom are allthings which come from the Father to us, andby whom are allour addreſſes to the Father: So Acts iv. 12. " Neither is their falvation in "
66 any other ; for there is none other name under heavengiven among men, whereby we must be faved."
No other name t. i. e. no other authority, or rather, no other perſon authorized under Heaven, i. e. the whole world for heaven is not here oppoſed to earth, as though there were other interceſſors in hea venbeſides Chrift ; no, no, in heaven and earth God hath givenhim, and none but him, to be our Mediator.
One fun is fufficient for the whole world; and one Mediator for all men in the world.
So that the ſcriptures affirm this is he, and exclude all others .
2. Becauſe he, and no other, is fit for, and capable ofthis office.
Who but he that hath the divine and human nature unitedinhis ſingle perſon, can be a fit day's-man to lay his hand
All the intercourse and communion between the Gods andmen isby means ofdemi-gods.
Plut .
+Ὄνομα ἕτερον, [Onoma heteron] Other name, i. e. Other power, or authority of any whatever.
By name, the thing itſelf is un derstood, even Chriſt himself; ὑπο τον έρανον [hupo ton ouranon] under heaven, that is, any where ; for heaven is nothere oppofed to earth, as if there were other ſaviours befides Chrift in heaven, but not on earth : but in the Hebrew the expreffion is apleonafm.
Beza on thisplace.
SERM. VIIN.
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upon both ? whobut he that was God, could ſupport under fuch fufferings as were, bydivinejuſtice, exacted for fatisfaction! Take a perſon ofthe greateſt ſpirit, and put him but an hour in the cafe Chriſt was in, when he ſweatblood inthe garden, or uttered that heart rending cryupon the croſs, andhe had melted under it as a moth .
3. Becauſe he is alone iufficient to reconcile the world to Godby his blood, without acceſſions from any other.
The virtue of his blood reachedback as far as Adam, and reaches forward to the end of the world ; and willbe as freſh, vigorous, and efficacious then, as the firſt moment it was ſhed.
The fun inakesday before it actually riſes , and continuesday tous ſometimes after it is fet: ſo doth Chriſt, who is the ſame yesterday, to day, and for ever; ſo that he is the true and onlyMediator betwixt God and men: no other is revealed in ſcripture; no other fufficient for it; no other needed befide him.
Fourthly, Thelast thing tobeexplained is, inwhat capacity he executed his mediatory work.
Aboutwhich we affirm, according to fcripture, that he performs that work as God-man, in both natures||.
Papifts, in denying Chrift to act as Mediator, according to his divinenature, do at once ſpoil the whole mediation of Chriſt of all its efficacy, dignity and value, which ariſe from that nature, which theydeny toco operate, and exert its virtue inhis active andpaffive obedience.
They ſay, the apostle, in my text, diftinguithestheMediator fromGod, inſaying" thereisoneGod,
" and oneMediator." We aptly reply, that the ſame apostlediAinguishes Chriſt from man,Gal. i. 1. " Not by man, butby
" Jefus Chrift ."
Doth it thence follow thatChriſt is not true man? Or that according to his divine nature only, he called
Paul ? Butwhatneed I stay myreader here ? Had notChrift, as Mediator, powerto laydown his life, andpowerto take itup again? John x. 17, 18.
Hadhe not, as Mediator, all power in heavenandearth to inftitute ordinances, and appointofficers
Mat. xxviii . 18. tobaptizemenwith theHolyGhoſtandfire ?Mat.
‡ The fun, beforehe is ſeen, illuminates the world.
The divine, without the human nature, or the human nature withoutthedivine, is not mediatorial ; but betweenthe divine alone, andthehumannature alone, the humandivinity, and divine humanity is mediatorial. Aug. Hom . 2.
The appellations reſpecting his office, aredueto Chrift accordingtoboth natures. Ames. Bellam. chap.5.
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iii. 11. tokeep thoſe his Fathergave him in this world ? John xvii. 12. to raiſe up the faints again inthe laſtday ? Johnvi.
54.
Are theſe with many more I might name, the effects of 'the mere human nature ? Or, were they not performed by him as God man and beſides, how couldhe, as Mediator, be the object of our faith, and religious adoration, if we are not to reſpect him as God-man ? But I longnowto be at the applicationofthis: and the firſt inference from it, is this,
-Inference 1.
That it is adangerous thing to reject Jesus Christ, the only Mediator betwixt God and man.
Alas! there is no other to interpoſe and ſkreen thee from the devouring fire, the everlaſting burnings ! O it is afearful thing tofallinto the hands of the livingGod! And into his hands you must needs fall, withoutan intereſt in theonly Mediator. Which ofus candwellwith devouring fire ? Whocan endure the everlasting burnings ? Ifa. xxxiii. 14. You know how they finged and ſcorched the green tree, but what would they doto the dry tree ? Luke xxiii. 31.
Indeed, if there were another plankto ſaveafter the ſhipwreck ; any other way to be reconciled toGod, beſide Jeſus the Mediator, fomewhatmight be said to excuſe this folly; but you are hut up to thefaith ofChrist, as to your last remedy, Gal , iii. 23 .
You are like ſtarving beggars, that arecome at the laſt door. O take heed ofdeſpiſing, or neglecting Chrift ! if ſo, there's none to intercede with God for you; the breach betwixt him and you can never be compoſed.
I remember, here, the words of Eli, to his prophane fons,whocauſed mento abhor the offerings oftheLord, I Sam il. 25. " If oneman finagainst another, the " Judge ſhall judge him ; but ifa man ſin against the Lord,
" who ſhall intreat for him ?" the meaningis, commontrefpafſes betwixtmen, the civil magiftrate takes cognizance ofit, and decides the controveſy by his authority, so that there is an end ofthat ſtrife; butifman fin against the Lord, who ſhall intreat or abitrate in that caſe ? Eli's fons haddeſpiſed the Lord's facrifices *, which were the ſacred types ofChriſt, and the ſtatedway thatmen had then to act faith on the Mediator in. Now (faith he) if aman thus fin against the Lord, by deſpifing Chriſt ſhadowedoutinthat way, who ſhall intreat for him ? what hope, what remedy, remains ?
I remember, it was the ſaying ofLuther, andhe ſpake it with * Theyhad trampled on ſacrifices, and all the laws ofGod : and thus, as far as in them lay, had taken away all reliefand means of ſafety.
S. Grotius on this place.
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deepreſentment, Nolo Deum abfolutum, " I will have nothing to " dowith an abfolute God," i. e. with God without a Mediator.
Thus the Devils have todo withGod: but will ye, in whoſe nature Chriſt is come, put yourſelves into their ſtate and cafe? God forbid!
Inference 2.
Hence alſo be informed,howgreat an evilit is tojoinany other Mediators, eitherofreconciliation, ormeritorious interceffion, with Jesus Christ .
O this is a horrid fin, and that which both pours the greatest contempt upon Chriſt, and brings the ſureſt and foreſt deſtructionupon the ſinner ! I am aſhamed my pen ſhould engliſh what mine eyes have ſeeninthe writings of Papiſts, aſcribing as much, yea, more to the mediation of Mary than to Chriſt, with no less than blafphemous impudence, thus commentingupon ſcripture : "What is that which theLord faith, I " have trod the wine-preſs alone, and of the people there was
" no manwith me ? True Lord, there was no man with thee, " but there was a woman with thee, who received all theſe
" wounds in her heartwhich thou receivedſt in thy body. "
I willnot blot my paperwith more of this, but refer the learned reader as under *, wherehemay (ifhe have a mind to ſee more) be informed, notonly whatblafphemy hath dropped from finglepens, buteven from councils, to the reproachofJeſus Chrift, andhis blood..
Howdo they ſtamp their own fordid works withthe peculiar dignity and value of Chriſt's blood; and thereinſeek to enter atthe gate whichGod hath ſhut to allthe world, becauſe Jeſus
Chrift the prince entered inthereby, Ezek. xliv. 2, 3. He entered into heaven in a direct immediate way, even in his own name, and for his own fake ; this gate, faith the Lord, ſhallbe hutto all others : and I wish men wouldconfider it, and fear, left while they ſeek entrance into heaven at the wrongdoor, they do not for ever ſhut against themſelves the true and only door ofhappineſs.
Inference 3.
If Jesus Chriſt be the only Mediator of reconciliation betwixtGod and men ; then reconciledfoulsſhould thankfully aScribe allthe peace, favour, and comforts they havefrom God,
* Mariale Argentinense, lib. I. chap. 4. fol. 13.
Vincent.
Brun. in meditat. fest. B. Virginis, Colon. 1559. p. 11.
Liber Cantionum Dilinga, Anno 1573. Concil. Trident. Seff. 25. Pfalt.
Maria, Anno 1573. ρ. 29.
The Fountain of Life.
SERM. VIII.
to their Lord Jesus Christ.
Whenever you have had freeadmiſſion, and ſweet entertainment with God in the more public ordinances, or private duties of his worſhip ; when you have had his ſmiles, his ſeals, and with hearts warmed with comfort, are returning from thoſe duties, ſay, O my toul, thou mayeftthank thy good Lord Jesus Chriſt for all this ! had nothe interpoled as a Mediator of reconcilation, I could never have hadacceſs to, or friendlycommunion withGod to all e ternity.
Immediately uponAdam's ſinthe door of communionwith Godwas locked, yea, chained up, andno more coming nigh the Lord: not a foul couldhave any acceſs tohim, either in away ofcommunion in this world, or ofenjoymentin that tocome.
It was Jeſus the Mediator thatopened that door again, andin him it is that we have boldness, and acceſs with confidence,
Eph. iii. 12. " We can now come toGodby anew and living " way, confecrated for us through the vail, that is to fay, his
" fleſh," Heb. x. 20.
The vail had adouble uſe, as Chrift's Aeſh antwerablyhath: it hid the glory of the Sanctum Sanciorum, and altogave entrance into it. Chriſt's incarnation rebates the edgeof thedivineglory andbrightness,that wemaybe able tobear itand converſe with it; anditgivesadmiſſion into it alfo. O thankyour dear Lord Jeſus for yourpreſentand future heaven ! theſe are mercies whichdaily emerge out of the ocean ofChrift'sblood, and come ſwimming in ittoourdoors. BieffedbeGod for Jeſus Chriſt!
Inference4.
If Jesus Chriſt be the true and onlyMediator,both ofreconciliationand meritorious interceffionbetwixtGod and men, how fafeandfecure then is the condition andstate ofbelievers ? Surely,ashis mediation,by ſufferings,hath fullyreconciled, fo his mediation, byinterceffion,will everlastingly maintainthat ſtateof peacebetwixt them andGod, and prevent all future breaches.
" Beingjuftified by faith, we havepeacewithGod,through our " Lord Jeſus Chriſt," Rom v. 1.: itis a firm andlaftingpeace, andthe Mediator that made it, is now in heaven to maintain it for ever, and preventnewjars; Heb. ix. 24. " There to appear
" inthe prefence ofGod for us;" according to the cuſtom of princes and ſtates,who,being confederated, have their agents reſiding in each others courts , who upon all occafions appear in theprefenceofthe prince, in the name and behalfofthoſewhom they reprefent, and negotiate for.
Andhere it is proper to reflect upon the profound, and incomprehenſible wisdom ofGod, whohath made an advantage
SERM. VIII.
The Fountain of Life.
tous, evenoutofour fin and mifery.
Come, ſee and adore the wisdomofourGod, thathathſo improved, reduced,anddiſpoſed the fall ofAdam, as to make a fingular advantage, thereby to advance his offspring to a better ſtate! It was truly faidbyone ofthe antients upon this account, "ThatJob was a happier man on the dunghill, than Adam was in paradiſe *." His holineſs indeedwas perfect, hishappineſs verygreat; but neither of them permanent and indefeaſable, as our happineſs by the Mediator is .
So that, in the ſame ſenſe ſome divines call Judas his treaſon, fælix fcelus, a happy wickedness : we may call
Adam's fallfælix lapfus, a happy fall, becauſe ordered and overruledby the wisdom ofGod, to fuch an advantage for us. And to thatpurpoſe Auſtin ſomewhere ſweetly ſpeaks, " to how
"happily did I fall inAdam,who roſe again more happily in " Chriſt !"
Thusdid the Lord turnapoiſon into an antidote, ⚫thusdidthat dreadful fall make way for a more bleſſed and fixed ſtate.
Now are we ſo confirmed, fixed, and eſtabliſhed in Chrift, by the favour ofGod, that there can be nomore fuch fatal breaches, anddreadfuljars betwixtGod and his reconciled ones forever. Thebone that's well fet, is ſtronger where it is knit, thanit was before.
Bleſſed be God for Jefus Chriſt!
Inference 5.
Did Jeſus Chriſt interpoſe betwixt us and the wrathofGod, as a Mediator of reconciliation ? did he rather chuſe to receive the ſtroke uponhimself, than to ſee us ruined by it ? How well then doth it become the people ofGod, in a thankfulfense ofthis grace, to interpoſe themselves betwixt Jesus Christ andthe evils theyfee like tofall upon his name and interest in the world? O that there werebutſuch aheart inthepeople ofGod ! Iremember it isaſaying ofJerom,when he heard the revilings andblafphemings of many against Chriſt, and his precious truths,
" ‡ O (faid he) that they would turn their weapons from " Chriſt to me, and be ſatisfied with myblood!" Andmuch tothe ſame ſenſe is that ſweet one ofBernard, "|| Happy were
I,IfGod would vouchsafe tonie me as aſhield." AndDavid could say, " The reproaches ofthem that reproached thee, fell onme," Pfal. lxix. 9. Ten thousand of our names arenothing toChrift's name : his name is καλον όνομα, a worthy name; and * Felicior Job infterquilinio, quam Adamus inParadifo.
+ O quam fœliciter cecidi in Adamo, qui poft lapfumfelicius refurrexi in Chrifto.
Aug.
†Utinam in me convertant tela, et merfanguinefatientur. Jer.
Bonum est mihi,fidignetur Deusme utipro clypea.
Bern.