Flavel, Fountain of Life, File 8.
( ...continued from File 7)
Sermon 8. Of the Nature of Christ's Mediation.
1 Tim. 2: 5.
And one Mediator betwixt God and Man, the man Christ Jesus.
Great and long preparations bespeak the solemnity and greatness
of the work for which they are designed; A man that had but seen the
heaps of gold, silver and brass, which David amassed in his 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 the
substance does the shadow. For, in deed, that glorious temple was
but the type and figure of Jesus Christ, John 2: 19, 21, and a weak
adumbration of that living, spiritual temple which he was to build,
cementing the lively stones thereof together with his own blood, 1
Pet. 2: 5, 6. that the great God might dwell and walk in it, 2 Cor.
6: 16. The preparations for that temple were but of few years, but
the consultations and preparations for this were from eternity,
Prov. 8: 31. And as there were preparations for this work (which
Christ dispatched 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 astonishing glorious work is, this text will
inform your as to the general nature of it: it is the work of
mediation betwixt God and man, managed by the sole hand of the man
Christ Jesus.
In this scripture (for I shall not spend time to examine the
words in their contexture) you have a description of Jesus the
Mediator: and he is here described four ways, viz. by his work or
office, a Mediator; by the singularity of his mediation, one
Mediator; and by the nature and quality of his person, employed in
this singular way of mediation, the man; and lastly, his name Jesus
Christ.
1. He is described by the work, or office he is employed about
"Mesites", a Mediator, a middle person. So the word imports a fit,
indifferent, and equal person, that comes 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 award justly and give God his due,
and that without ruin to poor man.
2. He is described by the singularity 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 "heis Mesites", one only mediator
of reconciliation betwixt God and man: and it is as needless and
impious to make more mediators than one, as to make more Gods than
one. There is one God, and one Mediator betwixt God and men.
He is described by the nature and quality of his person,
"anthropos Christos" &c. the man Christ Jesus. This description of
him by one nature, and that the human nature also (wherein, as you
shall see anon, the Lord especially consulted our encouragement and
comfort); I say, his being so described to us, hath, through the
corruption of men, been improved to the great dishonour of Jesus
Christ, both by the Arians and Papists. The former took occasion
from hence to affirm, that he was but "psilos anthropos", a mere
man.
The latter allow him to be the true God, but on this weak
ground affirm, that he performed not the work of mediation as God,
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 human nature in this place; not only because in
this nature he paid that ransom (which he speaks of in the words
immediately following) but especially for the drawing of sinners to
him; seeing he is the man Christ Jesus, one that clothed himself in
their own flesh; and to encourage the faith of believers, that he
tenderly rewards all their wants and miseries, and that they may
safely trust him with all their concerns, as one that will carefully
mind them as his own, and will be for them a merciful and faithful
High Priest, in things pertaining to God.
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 to which he was
anointed; and in the execution of which he is our Jesus. "In the
name Jesus, the whole gospel is contained, it is the light, the
food, the medicine of the soul," as one speaks. The note from hence
is,
Doct. That Jesus Christ is the true and only Mediator betwixt
God and men.
"Ye are come to Jesus the Mediator of the new covenant," Heb.
12: 24. "And for this cause he is the Mediator of the New
Testament," &c. Heb. 9: 14. I might show you a whole vein of
scriptures running this way; but to keep a profitable and clear
method, I shall show,
First, What is the sense of this word "Mesites", a Mediator.
Secondly, What it implies, as it is applied to Christ.
Thirdly, How it appears that he is the true and only Mediator
betwixt God and men.
Fourthly, In what capacity he performed his mediatory work.
First, What is the sense and import of this word "Mesites", a
Mediator? The true sense and importance of it, is a middle Person,
or one that interposes betwixt two parties at variance, to make
peace betwixt them. So that as Satan is medium disjungens, a medium
of discord; so Christ is medium conjungens, a medium of concord and
peace. And he is such a Mediator, both in respect of his person and
office; in respect of his person, he is a Mediator, i. e. one that
has the same nature both with God and us, true God, and true man;
and in respect of his Office or work, which is to interpose, to
transact the business of reconciliation between us and God. The
former some call his substantial, the latter his energetical, or
operative mediation: Though I rather conceive that which is called
his substantial mediation, is but the aptitude of his person to
execute the mediatorial function; and that it does not constitute
two kinds of mediation. His being a middle person, fits and
capacitates him to stand in the midst betwixt God and us. This, I
say, is the proper sense of the word; though "Mesites", a Mediator,
is rendered variously; sometimes an umpire or arbitrator; sometimes
a messenger that goes betwixt two persons; sometimes an interpreter,
imparting the mind of one to another; sometimes a reconciler or
peace-maker. And in all these senses Christ is the "Mesites", the
middle person in his mediation of reconciliation or intercession; i.
e. either in his mediating, by suffering to make peace, as he did on
earth; or to continue, and maintain peace, as he does in heaven, by
meritorious intercession. Both these ways he is the only Mediator.
And he manageth this his mediation,
1. As an umpire or arbitrator; one that layeth his hands upon
both parties, as Job speaks, chap. 9: 33. so does Christ, he layeth
his hands (speaking after the manner of men) upon God, and saith,
Father, wilt thou be at peace with them, and re admit them into thy
favour? If thou wilt, thou shalt be fully satisfied for all that
they have done against thee. And then he layeth his hand upon man,
and saith, poor sinner, be not discouraged, thou shalt be justified
and saved.
2. As a messenger or ambassador, so he came to impart the mind
of God to us, and so he presents our desires to God; and in this
sense only Socinus would allow Christ to be Mediator. But therein he
endeavours to undermine the foundation, and to exclude him from
being, Mediator by a suretiship; which is,
3. The third way of his mediation. So the apostle speaks, Heb.
7: he is "enguos", the surety, or pledge. Which, as the learned
David Pareus well expresseth it, is one that engageth to satisfy
another, or gives caution or security by a pledge in the hand for
it. And indeed, both these ways, Christ is our mediator by
suretiship, viz. in a way of satisfaction, coming under our
obligation to answer the law; this he did on the cross and in a way
of caution, a surety for the peace, or good behaviour. But to be
more explicit and clear, I shall,
Secondly, In the next place enquire, what it implies and
carries in it, for Christ to be a Mediator betwixt God and us. And
there are, mainly, these five things in it.
1. At the first sight, it carries in it a most dreadful breach
and jar betwixt God and men; else no need of a Mediator of
reconciliation. There was indeed a sweet league of amity once
between them, but it was quickly dissolved by sin; the wrath of the
Lord was kindled against man, pursuing him to destruction, Psal. 5:
5. " Thou hatest all the workers of iniquity." And man was filled
with unnatural enmity against his God, Rom. 1: 30. "theostugeis",
haters of God; this put an end to all friendly commerce and
intercourse between him and God. Reader, say not in thy heart, that
it is much, that one sin, and that seemingly so small, should make
such a breach as this, and cause the God of mercy and goodness so to
abhor the works of his hands, and that as soon as he had made man:
for it was a heinous and aggravated evil. It was upright, perfect
man, created in the image of God, that thus sinned: he sinned when
his mind was most bright, clear and apprehensive; his conscience
pure and active; his will free, and able to withstand any
temptation: his conscience pure and undefiled; he was a public as
well as a perfect man, and well knew that the happiness or misery of
his numberless offspring was involved in him.
The condition he was placed in, was exceeding happy: no
necessity or want could arm and edge temptation: he lived amidst all
natural and spiritual pleasures and delights, the Lord most
delightfully conversing with him; yea, he sinned while as yet his
creation-mercy was fresh upon him; and in this sin was most horrible
ingratitude: yea, a casting off the yoke of obedience almost as soon
as God had put it on. God now saw the work of his hands spoiled, a
race of rebels now to be propagated, who, in their successive
generations would be fighting against God: he saw it, and his just
indignation sparkled against man, and resolves to pursue him to the
bottom of hell.
2. It implies, a necessity of satisfaction and reparation to
the justice of God. For the very design and end of this mediation
was to make peace, by giving full satisfaction to the party that was
wronged. The Photinians, and some others, have dreamed of a
reconciliation with God, founded not upon satisfaction, but upon the
absolute mercy, goodness, and free-will of God. "But concerning that
absolute goodness and mercy of God, reconciling sinners to himself,
there is a deep silence throughout the scriptures:" and whatever is
spoken of it, upon that account, is as it works to us through
Christ, Eph. 1: 3, 4, 5. Acts 4: 12. John 6: 40. And we cannot
imagine, either how God could exercise mercy to the prejudice of his
justice, which must be, if we must be reconciled without full
satisfaction; or how such a full satisfaction should be made by any
other than Christ. Mercy, indeed moved in the heart of God 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 the justice of
God was fully satisfied, and the misery of the creature fully cured.
And so, as Augustine speaks, "God neither lost the severity of his
justice in the goodness of mercy, nor the goodness of his mercy in
the exactness of his severity." But if it had been possible God
could have found out a way to reconcile us without satisfaction, yet
it is past doubt now, that he has pitched and fixed on this way. And
for any now to imagine to reconcile themselves to God by any thing
but faith in the blood of this mediator, is not only most vain in
itself, and destructive to the soul, but most insolently derogatory
to the wisdom and grace of God.
And to such I would say, as Tertullian to Marcion, whom he
calls the murderer of truth, "spare the only hope of the whole
world, O thou who destroyest the most necessary glory of our faith!"
All that we hope for is but a fantasy without this. Peace of
conscience can be rationally settled on no other foundation but
this; for God having made a law to govern man, and this law violated
by man; either the penalty must be levied on the delinquent, or
satisfaction made by his surety. As good no law, as no penalty for
disobedience; and as good no penalty, as no execution. He therefore
that will be made a mediator of reconciliation betwixt God and man,
must bring God a price in His hand, and that adequate to the offence
and wrongs done him, else he will not treat about peace; and so did
our Mediator.
3. Christ being a Mediator of reconciliation and intercession,
implies the infinite value of his blood and sufferings, as that
which in itself was sufficient to stop the course of God's justice,
and render him not only placable, but abundantly satisfied and well
pleased, even with those that before were enemies. And so much is
said of it. Col. 1: 21, 22. "And ye that were sometimes alienated,
and enemies in your minds by wicked works, yet now has he
reconciled, in the body of his flesh through death, to present you
holy, and unblamable, and unreproveable in his sight." Surely, that
which can cause the holy God, justly incensed against sinners, to
lay aside all his wrath, and take an enemy into his bosom, and
establish such an amity as can never more be broken, but to rest in
his love, and to joy over him with singing, as it is, Zeph. 3: 17,
this must be a most excellent and efficacious thing.
4. Christ's being a Mediator of reconciliation, implies the
ardent love and large pity that filled his heart towards poor
sinners. For he does not only mediate by way of entreaty, going
betwixt both, and persuading and begging peace; but he mediates, (as
you have heard) in the capacity of a surety, by putting himself
under an obligation to satisfy our debts. O how compassionately did
his heart work towards us, that when he saw the arm of justice
lifted up to destroy us, would interpose himself, and receive the
stroke, though he knew it would smite him dead! Our Mediator, like
Jonah his type, seeing the stormy sea of God's wrath working
tempestuously, and ready to swallow us up, cast in himself to
appease the storm. I remember how much that noble act of Marcus
Curtius is celebrated in the Roman history, who being informed by
the oracle, that the great breach made by the earthquake could not
be closed, except something of worth were cast into it, heated with
love to the commonwealth, he went and cast in himself. This was
looked upon as a bold and brave adventure. But what was this to
Christ?
5. Christ being a mediator betwixt God and man, implies as the
witness of his person, so his authoritative call to undertake it.
And indeed the Father, who was the wronged person, called him to be
the umpire and arbitrator, trusting his honour in his hands. Now
Christ was invested with this office and power virtually, soon after
the breach was made by Adam's fall; for we have the early promise of
it, Gen. 3: 15. Ever since, till his incarnation, he was a virtual
and effectual Mediator; and, on that account, he is called, "the
Lamb slain from the beginning of the world," Rev. 13: 8. And
actually, from the time of his incarnation. But having discussed
this more largely in a former discourse, I shall dismiss it here,
and apply myself to the third thing proposed, which is,
Thirdly, How it appears that Jesus Christ is the true and only
Mediator betwixt God and men. I reply, it is manifest he is so,
1. Because he, and no other, is revealed to us by God. And if
God reveal him, and no other, we must receive him, and no other as
such. Take but two scriptures at present, that in 1 Cor. 8: 5. "The
heathen have many gods, and many lords," i. e. many great gods,
supreme powers and ultimate objects of their worship; and lest these
great gods should be defiled by their immediate and unhallowed
approaches to them, they therefore invented heroes, demigods,
intermediate powers, that they were as agents, or lord mediators
betwixt the gods and them, to convey their prayers to the gods, and
the blessings of the gods back again to them. "But unto us (saith
he) there is but one God, the Father, of whom are all things, and we
by him," i. e. one supreme essence, the first spring and fountain of
blessings, and one Lord, i. e. one Mediator, "by whom are all
things, and we by him." By whom are all things which come from the
Father to us, and by whom are all our addresses to the Father: So
Acts 4: 12. "Neither is there salvation in any other; for there is
none other name under heaven given among men whereby we must be
saved." No other name, i. e. no other authority, or rather, no other
person authorised under heaven, i. e. the whole world: for heaven is
not here opposed to earth, as though there were other intercessors
in heaven besides Christ: no, no, in heaven and earth God has given
him, and none but him, to be our Mediator. One sun is sufficient 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 of this
office. Who but he that has the divine and human nature united in
his single person, can be a fit day's-man to lay his hand upon both?
Who but he that was God, could support under such sufferings, as
were, by divine justice, exacted for satisfaction! Take person of
the greatest spirit, and put him an hour in the case Christ was in,
when he sweat blood in the garden, or uttered that heart-rending cry
upon the cross, and he had melted under it as a moth.
3. Because he is alone sufficient to reconcile the world to God
by his blood, without accessions from any other. The virtue of his
blood reached back as far as Adam, and reaches forward to the end of
the world; and will be as fresh, vigorous, and efficacious then, as
the first moment it was shed. The sun makes day before it actually
rises, and continues day sometimes after it is set: so do does
Christ, who is the same yesterday, to-day, and forever; so that he
is the true and only Mediator betwixt God and men: no other is
revealed in scripture; no other is sufficient for it; no other
needed beside him.
Fourthly, The last thing to be explained is, in what capacity
he executed his mediatory work.
About which we affirm, according to scripture, that he performs
that work as God-man, in both natures. Papists, in denying Christ to
act as mediator, according to his divine nature, do at once spoil
the whole mediation of Christ of all its efficacy, dignity and
value, which arise from that nature, which they deny to co-operate,
and exert its virtue in his active and passive obedience. They say,
the apostle, in my text, distinguishes the Mediator from God, in
saying, "there is one God and one Mediator." We aptly reply, that
the same Apostle distinguishes Christ from man, Gal. 1: 1. "Not by
man, but by Jesus Christ." Does it thence follow that Christ is not
true man? Or that according to his divine nature only, he called
Paul? But what need I stay my reader here; Had not Christ, as
Mediator, power to lay down his life, and power to take it up again?
John 10: 17,18. Had he not, as Mediator, all power in heaven and
earth to institute ordinances, and appoint officers? Matt. 28: 18.
To baptise men with the Holy Ghost and fire? Matt. 3: 11. To keep
those his Father gave him in this world? John 17: 12. To raise up
the saints again in the last day? John 6: 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 could he, as
Mediator, be the object of our faith, and religious adoration, if we
are not to respect him as God-man? But I long now to be at the
application of this: and the first inference from it, is this,
Inference 1. That it is a dangerous thing to reject Jesus
Christ the only Mediator betwixt God and man. Alas! there is no
other to interpose and screen thee from the devouring fire, the
everlasting burnings! O it is a fearful thing to fall into the hands
of the living God! And into his hands you must needs fall, without
an interest in the only Mediator. Which of us can dwell with
devouring fire? Who can endure the everlasting burnings? Isa. 33:
14. You know how they singed and scorched the green tree, but what
would they do to the dry tree? Luke 23: 31. Indeed, if there were
another plank to save after the shipwreck; any other way to be
reconciled to God, besides Jesus the Mediator, somewhat might be
said to excuse this folly; but you are shut up to the faith of
Christ, as to your last remedy, Gal. 3: 23. You are like starving
beggars, that are come to the last door. O take heed of despising,
or neglecting Christ! 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 profane sons, who caused
men to abhor the offerings of the Lord, 1 Sam. 2: 25. "If one man
sin against another, the judge shall judge him; but if a man sin
against the Lord, who shall entreat for him?" The meaning is, common
trespasses betwixt men, the civil magistrate takes cognisance of it,
and decides the controversy by his authority, so that there is an
end of that strife; but if man sin against the Lord, who shall
entreat or arbitrate in that case? Eli's sons had despised the
Lord's sacrifices, which were sacred types of Christ, and the stated
way that men had then to act faith on the Mediator in. Now, (saith
he) if a man thus sin against the Lord, by despising Christ shadowed
out in that way, who shall entreat for him? What hope, what remedy
remains?
I remember, it was the saying of Luther, and he spake it with
deep resentment, Nolo Deum absolutum, "I will have nothing to do
with an absolute God," i.e. with God without a Mediator. thus the
devils have to do with God: but will ye, in whose nature Christ is
come, put yourselves into their state and case? God forbid!
Inf. 2. Hence also be informed, how great an evil it is to join
any other Mediators, either of reconciliation, or meritorious
intercession with Jesus Christ. O this is a horrid sin, and that
which both pours the greatest contempt upon Christ, and brings the
surest and sorest destruction upon the sinner! I am ashamed my pen
should English what mine eyes have seen in the writings of Papists,
ascribing as much, yea, more to the mediation of Mary than to
Christ, with no less than blasphemous impudence, thus commenting
upon scripture: "What is that which the Lord saith, I have trod the
wine-press alone, and of the people there was no man with me? true
Lord, there was no man with thee, but there was a woman with thee,
who received all these wounds in her heart which thou receivedst in
thy body." I will not blot my paper with more of this, but refer the
learned reader as under, where he may (if he have a mind to see
more) be informed not only what blasphemy hath dropped from single
pens, but even from councils, to the reproach of Jesus Christ, and
his blood.
How do they stamp their own sordid works with the peculiar
dignity and value of Christ's blood; and therein seek to enter at
the gate which God has shut to all the worlds because Jesus Christ
the prince entered in thereby, Ezek. 44: 2, 3. He entered into
heaven in a direct immediate way, even in his own name, and for his
own sake; this gate, saith the Lord, shall be shut to all others;
and I wish men would consider it, and fear, lest while they seek
entrance into heaven at the wrong door, they do not for ever shut
against themselves, the true and only door of happiness.
Inf. 3. If Jesus Christ be the only Mediator of reconciliation
betwixt God and men; then reconciled souls should thankfully ascribe
all the peace, favours, and comforts they have from God, to their
Lord Jesus Christ. Whenever you have had free admission, 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 soul, thou mayest thank thy good Lord Jesus Christ for all
this! had not he interposed as a Mediator of reconciliation, I could
never have had access to, or friendly communion with God to all
eternity.
Immediately upon Adam's sin, the door of communion with God was
locked, yea, chained up, and no more coming nigh the Lord: not a
soul could have any access to him, either in a way of communion in
this world, or of enjoyment in that to come. It was Jesus the
Mediator that opened that door again, and in him it is that we have
boldness, and access with confidence, Eph. 3: 12. "We can now come
to God by a new and living way, consecrated for us through the vail,
that is to say, his flesh," Hub. 10: 20. The vail had a double use,
as Christ's flesh answerable has: it hid the glory of the Sanctum
Sanctorum, and also gave entrance into it. Christ's incarnation
rebates the edge of the divine glory and brightness, that we may be
able to bear it and converse with it; and it gives admission into it
also. O thank your dear Lord Jesus for your present and future
heaven! these are mercies which daily emerge out of the ocean of
Christ's blood, and come swimming in it to our doors. Blessed be God
for Jesus Christ!
Inf. 4. If Jesus Christ is the true and only Mediator, both of
reconciliation and meritorious intercession betwixt God and men, how
safe and secure then is the condition and state of believers?
Surely, as his mediation, by sufferings, has fully reconciled, so
his mediation, by intercession, will everlastingly maintain that
state of peace betwixt them and God, and prevent all future
breaches. "Being justified by faith, we have peace with God, through
our Lord Jesus Christ," Rom. 5: 1. It is a firm and lasting peace,
and the Mediator that made it, is now in heaven to maintain it for
ever, and prevent new jars, Heb. 9: 24. "There to appear in the
presence of God for us;" according to the custom of princes and
states, who, being confederated, have their agents residing in each
others courts, who upon all occasions appear in the presence of the
prince, in the name and behalf of those whom they represent, and
negotiate for.
And here it is proper to reflect upon the profound and
incomprehensible wisdom of God, who has made an advantage to us,
even out of our sin and misery. Come, see and adore the wisdom of
our God, that has so improved, reduced, and disposed the fall of
Adam, as to make a singular advantage thereby to advance his
offspring to a better state! It was truly said by one of the
ancients upon this account, "That Job was a happier man on the
dunghill, than Adam was in paradise". His holiness indeed was
perfect, his happiness was great: but neither of them permanent and
indefeasible, as our happiness by the Mediator is. So that, in the
same sense some divines call Judas's treasons foelix scelus, a happy
wickedness: we may call Adam's fall, foelix lapsus, a happy fall,
because ordered and over-ruled by the wisdom of God, to such an
advantage for us. And to that purpose Austin somewhere sweetly
speaks, "O how happily did I fall in Adam, who rose again more happy
in Christ!" Thus did the Lord turn a poison into an antidote, thus
did that dreadful fall make way for a more blessed and fixed state.
Now are we so confirmed, fixed, and established in Christ, by the
favour of God, that there can be no more such fatal breaches, and
dreadful jars betwixt God and his reconciled ones for ever. The bone
that is well set, is stronger where it is knit, than it was before.
blessed be God for Jesus Christ!
Inf. 5. Did Jesus Christ interpose betwixt us and the wrath of
God, as a Mediator of reconciliation? did he rather chose to receive
the stroke upon himself, than to see us ruined by it? How well then
does it become the people of God, in a thankful sense of this grace,
to interpose themselves betwixt Jesus Christ and the evils they see
like to fall upon his name and interest in the world? O that there
were but SUCH a heart in the people of God! I remember it is a
saving of Jerome, when he heard the revilings and blaspheming of
many against Christ, and his precious truths, "O (said he) that they
would turn their weapons from Christ to me, and be satisfied with my
blood!" And much to the same sense is that sweet one of Bernard,
"Happy were I, if God would vouchsafe to use me as a shield." And
David could say, "The reproaches of them that reproached thee, fell
on me, Psal. 69: 9. Ten thousand of our names are nothing to
Christ's name: his name is "kalon onoma", a worthy name; and no man
that gives up his name as a shield to Christ, but shall thereby
secure and increase the true honour of it. And though wicked men,
for the present may bespatter them, yet Jesus Christ will take it
out of the dirt, (as one speaks), wipe it clean, and give it us
again. Oh, it is the least one can do, to interpose ourselves and
all that is dear to us, betwixt Christ and the wrath of men, when he
(as you hear) interposed himself betwixt you and the eternal wrath
of God!
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