John Flavel, The Fountain of Life

Part 3 of 10 containing Discourses 6-10. Circa 1671

Discourse 6. OF THE AUTHORITY BY WHICH CHRIST, AS MEDIATOR, ACTED

For him hath God the Father sealed. John 6:27.

You have heard Christ's compact, or agreement with the Father, in the covenant of redemption; as also what the Father did, in pursuance of the ends thereof, in giving his Son out of his bosom, etc. Also what the Son has done towards it, in assuming flesh. But though the glorious work be thus far advanced, yet all he should act in that assumed body, had been invalid and vain, without a due call, and commission from the Father, so to do: which is the import of the words now before you.

This scripture is a part of Christ's excellent reply to a self-ended generation, who followed him, not for any spiritual excellencies that they saw in him, or soul-advantages they expected by him, but for bread. Instead of making his service their treat and drink, they only served him, that they might eat and drink. Self is a thing may creep into the best hearts and actions; but it only predominates in the hypocrite. These people had sought Christ from place to place, and having at last found him, they salute him with an impertinent compliment, "Rabbi, whence camest thou hither?" verse 25.

Christ's reply is partly dissuasive, and partly directive. He dissuades them from putting the secondary and subordinate, in the place of the principal and ultimate end; not to prefer their bodies to their souls, their fleshly accommodations to the glory of God. "Labour not for the meat that perisheth." Wherein he does not take them off from their lawful labors and callings; but he dissuades them, first, from minding those things too intently: and, secondly, he dissuades then from that odious sin of making religion but a pretense for the belly.

And it is partly directive, and that in the main end and business of life. "But labor for that meat which endureth to eternal life;" to get bread for your souls to live eternally by. And, that he might engage their diligence in seeking it to purpose, he shows them not only where they may have it, "which the Son of man shall give you" but also how they may be fully satisfied, that he has it for them, in the clause I have pitched on: "For him has God the Father sealed." In these words are three parts observable.

1. The Person sealing or investing Christ with authority and power; which is said to be God the Father. Though all the persons in the Godhead are equal in nature, dignity and power, yet in their operation there is an order observed among them; the Father sends the Son, the Son is sent by the Father, the Holy Ghost is sent by both.

2. The subject in which God the Father lodges this authority, (Him) that is, the Son of man. Jesus Christ, he is the "proton dektikon" the first receptacle of it, and he must here be understood exclusively. God the Father has so sealed him, as he never sealed any other before him, or that shall arise after him. No name is given in heaven, or earth, but this name by which we are saved, Acts 4:12. "The government is upon his shoulders," Isaiah 9.

3. Here is farther observable, the way and manner of the Father's delegating and committing this authority to Christ; and that is, by sealing him. Where we have both a metonymy, the symbol of authority being put for the authority itself, and a metaphor, sealing, which is a human act, for the ratifying and confirming an instrument, or grant, being here applied to God.

Like as princes, by sealed credentials, confirm the authority of those that are sent by them; as the Dutch Annotators well express the meaning of it. Hence we note, THAT JESUS CHRIST DID NOT OF HIMSELF UNDERTAKE THE WORK OF OUR REDEMPTION, BUT WAS SOLEMNLY SEALED UNTO THAT WORK BY GOD THE FATHER.

When I say, he did not of himself undertake this work, I mean not that he was unwilling to go about it, for his heart was as fully and ardently engaged in it, as the Father's was: so he tells us, Psalm 40:7, "Lo, I come to do thy will, Oh God; thy law is in my heart." But the meaning is, he came not without a due call, and full commission from his Father. And so it is to be understood in opposition to intrusion, not voluntary susception; and this is the meaning of that scripture, John 8:24. "I proceeded and came from God; neither came I of myself, but he sent me." And this the apostle plainly expresseth, and fully clear; Hebrews 5:4-5, "And no man taketh this honor to himself, but he that is called of God, as was Aaron: so also, Christ glorified not himself to be made an High-priest; but he that said unto him, Thou art my Son." And on the account of these sealed credentials, he received from the Father, he is called the Apostle and High-priest of our profession, Hebrews 3:1, i.e.one called and sent forth by the Father's authority. Our present business, then, is to open Christ's commission, and to view the great seal of heaven by which it was ratified.

And, to preserve a clear method in the explication of this great truth, into which your faith and comfort is resolved, I shall, FIRST, Show what was the work and office to which the Father sealed him.

SECONDLY, What his sealing to this work does imply. THIRDLY, How, and by what acts, the Father sealed him to it. FOURTHLY, Why it was necessary that he should be thus sealed and authorised by his Father; and then improve it in its proper uses.

FIRST, What was that office, or work, to which his Father sealed him? I answer, more generally, he was sealed to the whole work of mediation for us, thereby to recover and save all the elect, whom the Father had given him; so John 17:2 "It was to give eternal life to as many as were given him": it was to "bring Jacob again to him," Isaiah 49:5, or as the apostle expresses it, 1 Peter 3:18: "That he might bring us to God." More particularly, in order to the sure, and full effecting of this most glorious design, he was sealed to the offices of a Prophet, Priest, and King, that so he might bring about and compass this work.

1. God sealed him a commission to preach the glad tidings of salvation to sinners. This commission Christ opened and read in the audience of the people, Luke 4:17, 18, 19, 20, 21. "And when he had opened the book, he found the place where it was written, The Spirit of the Lord is upon me, because he has anointed me to preach the gospel to the poor, he has sent me to heal the broken-hearted, to preach deliverance to the captives, and the recovering of sight to the blind, to set at liberty them that are bruised; to preach the acceptable year of the Lord. And he closed the book, etc. And he began to say unto them, this day is this scripture fulfilled in your ears."

2. He also sealed him to the priesthood, and that the most excellent; authorising him to execute both the parts of it, viz. oblatory and intercessory. He called him to offer up himself a sacrifice for us. "I have power (saith he) to lay down my life, this commandment have I received of my Father," John 10:18. And upon that account, his offering up of his blood is, by the apostle, stiled an act of obedience, as it is, Philippians 2:8, "He became obedient unto death." He also called him to intercede for us; Hebrews 7:21, 24, 25: "These priests were made without an oath; but this with an oath; by him that said unto him, The Lord sware, and will not repent, thou art a priest forever:" because his sacrifice is virtually continued, in his living forever to make intercession, as it is, verse 24.

Yea, 3. He called him to his regal office; he was set upon the highest throne of authority by his Father's commission, as it is, Matthew 28:18. "All power in heaven and earth is given to me." To all this was Christ sealed and authorised by his Father.

SECONDLY, What does the Father's scaling of Christ to this work and office imply? There are divers things implied in it: As, 1. The validity and efficacy of all his mediatory acts. For, by virtue of this his sealing whatever he did was fully ratified. And in this very thing lies much of a believer's comfort and security, forasmuch as all acts done without commission and authority (how great, or able soever the person that does them is, yet) are in themselves null and void. But what is done by commission and authority, is authentic, and most allowable among men.

Had Christ come from heaven, and entered upon his mediatory work without a due call, our faith had been stumbled at the very threshold; but this greatly satisfies.

2. It imports the great obligation lying upon Jesus Christ to be faithful in the work he was sealed to: for, the Father, in this commission, devolves a great trust upon him, and relies upon him for his most faithful discharge thereof.

And, indeed, upon this very account Christ reckons himself specially obliged to pursue the Father's design and end, John 9:4, "I must work the works of him that sent me". And John 5:30. "I seek not mine own will, but the will of the Father which has sent me." Still his eye is upon that work and will of his Father. And he reckons himself under a necessity of punctual and precise obedience to it; and, as a faithful servant, will have his own will swallowed up in his Father's will.

3. It imports Christ's complete qualification, or instrumental fitness to serve the Father's design and end of our recovery. Had not God known him to be every way fit, and qualified for the work, he would never have sealed him a commission for it. Men may, but God will not seal an unfit, or incapable person, for his work. And, indeed, whatever is desirable in a servant, was eminently found in Christ: for faithfulness, none like him. Moses indeed was faithful to a pin, but still as a servant: but Christ as a Son, Hebrews 3:2. He is the faithful and true witness, Revelation 1:5. For zeal, none like him. The zeal of God's house did eat him up, John 2:16, 17. He was so intent upon his Fathers works that he forgot to eat bread, counting his work his meat and drink, John 4:32. Yea, and love to his Father carried him on through all his work, and made him delight in the hardest piece of his service; for he served him as a Son, Hebrews 3:5, 6. All that ever he did was done in love. For wisdom, none like him. The Father knew him to be most wise, and said of him before he was employed, "Behold my servant shall deal prudently," Isaiah 52:13. To conclude, for self-denial, never any like him; he sought not his own glory, but the glory of him that sent him, John 8:50. Had he not been thus faithful, zealous, full of love, prudent, and self-denying, he had never been employed in this great affair.

4. It implies Christ's sole authority in the church, to appoint and enjoin what he pleaseth; and this is his peculiar prerogative. For, the commission God sealed him in the text, is a single, not a joint commission; he has sealed him, and none beside him. Indeed there were some that pretended a call and commission from God; but all that were before him were thieves and robbers, that came not in at the door, as he did, John 10:8. And he himself foretells, that after him some should arise, and labor to deceive the world with a feigned commission, and a counterfeit seal, Matthew 24:24.

"There shall arise false Christs, and false prophets, and shall show great signs and wonders: insomuch, that if it were possible, they should deceive the very elect." But God never commissioned any besides him, neither is there any other name under heaven, Acts 4:12. Thus you see how the validity of his acts, his obligation to be faithful, his complete qualifications, and sole authority in the church, are imported in his sealing.

THIRDLY, Let us enquire how God the Father sealed Jesus Christ to this work, and we shall find that he was sealed by four acts of the Father.

1. By solemn designation to this work. He singled him out and set him apart for it: and therefore the prophet Isaiah, chap. 42:1. calls him God's elect. And the apostle Peter, 1 Peter 2:4. Chosen of God. This word which we render Elect, does not only signify one that in himself is eximious, worthy, and excellent, but also one that is set apart and designed, as Christ was, for the work of mediation. And so much is included in Johns 10:36, where the Father is said to sanctify him, i.e. to separate, and devote him to this service.

2. He was sealed, not only by solemn designation, but also supereminent and unparalleled sanctification. He was anointed, as well as appointed to it.

The Lord filled him with the Spirit, and that without measure, to qualify him for this service. So Isaiah 61:1, 2, 3 "The Spirit of the Lord is upon me, because he has anointed me to preach," etc. Yea, the Spirit of the Lord was not only upon him, but he was full of the Spirit, Luke 4:1, and so full as was never any beside him, for God "anointed him with the oil of gladness, above his fellows," Psalm 45:7. Believers are his fellows, or co-partners of this Spirit; they have an anointing also, but not as Christ had; in him it dwelt in its fullness, in them according to measure. It was poured out on Christ, our Head, abundantly, and ran down to the hem of his garment. "God gave not the Spirit to him by measure," John 3:34. God filled Christ's human nature, to the utmost capacity, with all fullness of the Spirit of knowledge, wisdom, love, etc. beyond all creatures for the plenary and more effectual administration of his mediator chip: he was full extensively, with all kinds of grace; and full intensively, with all degrees of grace. "It pleased the Father that in him should all fullness dwell, Colossians 1:19. as light in the sun, or water in a fountain, that he might not only fill all things, as the apostle speaks, Ephesians 1:22, but that he might be prompt, expedite, and every way fit to discharge his own work, which was the next and immediate end of it: so that the holy oil that was poured out upon the head of kings and priests, whereby they were consecrated to their offices, was but typical of the Spirit, by which Christ was consecrated, or sealed, to his offices.

3. Christ was sealed by the Father's immediate testimony from heaven, whereby he was declared to be the person whom the Father had solemnly designed and appointed to his work. And God gave this extraordinary testimony of him at two remarkable seasons, the one was just at his entrance on his public ministry, Matthew 3, and the other but a little before his sufferings, Matthew 17:5. This voice was not formed by such organs and instruments of speech, as ours are, but by creating a voice in the air which the people heard sounding therein: by this God owned, approved, and as by a seal ratified his work.

4. Christ was sealed by the Father, in all those extraordinary miraculous works wrought by him, in which the Father gave yet more full and convincing testimonies to the world, that this was he whom he had appointed to be our Mediator. These were convictive to the world, that God had sent him, and that his doctrine was of God.

"God anointed Jesus of Nazareth with the Holy Ghost and power, who went about doing good, and healing all that were oppressed of the devil; for God was with him," Acts 10:38. And so, John 5:36: "I have a greater witness than that of John; for the works which the Father has given me to finish, the same works that I do, bear witness of me, that the Father has sent me." Therefore he still referred those that doubted of him, or of his doctrine, to the seal of his Father, even the miraculous works he wrought in the power of God, Matthew 11:3, 4, 5. And thus the Father sealed him.

Fourthly and lastly, We will enquire why it was necessary Christ should be sealed by his Father to this work: and there are these three weighty reasons for it.

1. Else he had not corresponded with the types which prefigured him, and in him it was necessary that they should be all accomplished. You know, under the Law, the kings and high priests had their inaugurations by solemn unctions; in all which this consecration, or sealing of Christ to his work, was shadowed out: and therefore you shall find, Hebrews 5:4,5. "No man taketh this honor to himself, but he that is called of God, as was Aaron:" so also (mark the necessary correspondence betwixt Christ and them) "Christ glorified not himself to be made an High Priest; but he that said unto him, Thou art my Son."

2. Moreover, here the hearts of believers are the more engaged to love the Father, inasmuch as it appears hereby that the Father's love, and good will to them, was the original and spring of their redemption. For had not the Father sealed him such a commission, he had not come; but now he comes in the Father's name, and in the Father's love, as well as his name; and so all men are bound to ascribe equal glory and honor to them both, as it is, John 5:23.

3. And especially Christ would not come without a commission, because, else you had no ground for your faith in him. How should we have been satisfied that this is indeed the true Messiah, except he had opened his commission to the world, and shewed his Father's seal annexed to it? If he had come without his credentials from heaven, and only told the world that God had sent him, and that they must take his bare word for it, who could have rested his faith on that testimony? And that is the true meaning of that place, John 5:31. "If I bear witness of myself, my witness is not true." How so? You will say, does not that contradict what he said, John 8:14: "Though I bear record of myself, yet my record is true." Therefore you must understand truth, not as it is opposed to reality; but the meaning is, if I had only given you my bare word for it, and not brought other evidence from my Father, my testimony had not been authentic and valid, according to human laws; but now all doubtings are precluded. Let us next improve this.

Inference 1. Hence we infer the unreasonableness of infidelity, and how little rejecters of Christ can have to pretend for their so doing. You see he has opened his commission in the gospel, shown the world his Father's hand and seal to it, given as ample satisfaction as reason itself could desire, or expect; yet even his own received him not; John 1:11. And he knew it before hand, and therefore complained by the prophet, Isaiah 53:1, "Who has believed our report?" etc. Yea, and that he is believed on in the world, is by the apostle put among the great mysteries of godliness, 1 Timothy 3:16. A man that well considers with what convincing evidence Christ comes, would rather think it a mystery, that any should not believe. But, Oh, the brutish obstinacy, and devilish enmity, that is in nature to Jesus Christ! Devilish did I say? You must give me that word again, for he compelled the devil's assent; "We know thee, whom thou art." And it is equally as wonderful to see the facility that is in nature to comply (meanwhile) with any, even the most foolish imposture. Let a false Christ arise, and he shall deceive many, as it is, Matthew 24:24. Of this Christ complains, and not without great reason, John 5:43, "I am come in my Father's name, and ye receive me not: If another come in his own name, him will ye receive," q.d. You are incredulous to none but me: every deceiver, every pitiful cheat, that has but wit, or rather wickedness, enough to tell you the Lord has sent him, though you must take his own single word for it, he shall obtain and get disciples; but though I come in my Father's name, i.e. shewing you a commission signed and sealed by him, doing those works which none but a God can do, yet ye receive me not. But in all this, we must adore the justice of God, permitting it to be so, giving men up to such unreasonable obstinacy and hardness. It is a sore plague that lies upon the world, and a wonder that we all are not engulfed in the same infidelity.

Inference 2. If Christ was sealed to his work by his Father, then how great is the sin of those that reject and despise such as are sent and sealed by Jesus Christ? For look, as he came to us in his Father's name, so he has sent forth, by the same authority, teachers in his name; and as he acts in his Father's, so they in his, authority. "As thou hast sent me into the world, even so have I also sent them into the world," John 17:18.

And so, John 20:21. "As my Father has sent me, so have I sent you." You may think it a small matter to despise or reject a minister of Christ, (a sin, in the guilt whereof, I think no age has been plunged deeper than this;) but hear, and let it be a warning to you forever: in so doing you despise, and put the slight both upon the Father that sent Jesus, and upon Christ that sent them: so that it is a rebellion, that however it seems to begin low in some small piques against their persons, or some little quarrels at their parts and utterance, tones, methods or gestures; yet it runs high, even to the fountain-head of the most supreme authority. You that set yourselves against a minister of Christ, set yourselves against God the Father, and God the Son. Luke 10:16. "He that heareth you, heareth me; and he that despiseth you, despiseth me; and he that despiseth me, despiseth him that sent me." God expects that you behave yourselves, under the word spoken by us, as if he himself spake it; yea, he expects submission to his word in the mouths of his teachers from the greatest on earth. And therefore it was that God so severely punished Zedekiah, "because he humbled not himself before Jeremiah the prophet, speaking from the mouth of the Lord," 2 Chronicles 36:12.

God was angry with a great king for not humbling himself before a poor prophet. Yet here you must distinguish both of Persons, and of Acts. This reverence and submission is not due to them as men, but as men in office, as Christ's ambassadors; and must involve that respect still in it. Again, we owe it not to them, commanding or forbidding in their own names, but in Christ's, not inventing their own spleen, but the terrors of the Lord; and then to resist is a high rebellion and affront to the sovereign authority of heaven. And, by the way, this may instruct teachers, that the way to maintain that veneration and respect that is due to them, in the consciences of their hearers, is by keeping close to their commission.

Inference 3. Hence also we infer, how great an evil it is to intrude into the office of the ministry without a due call. It is more than Christ himself would do; he glorified not himself: the honors and advantages attending that office, have invited many, to run before they were sent. But surely this is an insufferable violation of Christ's order. Our age has abounded with as many church-levellers as state-levellers. I wish the teachers of Christ might at last see and consider, what they were once warned of by a faithful watchman: 'I believe (saith he) God has permitted so many to intrude into the teachers' calling, because teachers have too much meddled with, and intruded into other men's callings.'

Inference 4. Hence be convinced of the great efficacy that is in all gospel ordinances duly administered: For Christ having received full commission from his Father, and by virtue thereof having instituted and appointed these ordinances in the church, all the power in heaven is engaged to make them good, to back and second them, to confirm and ratify them.

Hence, in the censures of the church, you have that great expression, Matthew 18:18. "Whatsoever ye bind or loose on earth, shall he bound or loosed in heaven." And so, for the word and sacraments, Matthew 18:18-20. "All power in heaven and earth is given unto me: Go therefore, etc.

They are not the appointments of men; your faith stands not in the wisdom of men, but in the power of God. That very power, God the Father committed to Christ, is the fountain whence all gospel institutions flow. And he has promised to be with his officers, not only the extraordinary officers of that age, but with his teachers, in succeeding ages, to the end of the world. Oh therefore, when we come to an ordinance, come not with slight thoughts, but with great reverence, and great expectations, remembering Christ is there to make all good.

Inference 5. Again, here you have another call to admire the grace and love, both of the Father and Son to your souls: It is not lawful to compare them, but it is duty to admire them. Was it not wonderful grace in the Father to seal a commission for the death of his Son, for the humbling him as low as hell, and in that method to save you, when you might have expected he should have sealed your Mittimus for hell, rather than a commission for your salvation? He might rather have set his irreversible seal to the sentence of your damnation, than to a commission for his Son's humiliation for you. And no less is the love of Christ to be wondered at, that would accept such a commission, as this for us, and receive this seal, understanding fully (as he did) what were the contents of that commission, that the Father delivered him thus sealed, and knowing that there could be no reversing of it afterwards.

Oh then, love the Lord Jesus, all ye his saints, for still you see more and more of his love breaking out upon you. I commend to you a sealed Savior this day; Oh that every one that reads these lines might, in a pang of love, cry out with the enamoured spouse, Song of Songs 8:6. "Set me as a seal upon thy heart, as a seal upon thy arm; for love is strong as death, jealousy is cruel as the grave; the coals thereof are coals of fire, which have a most vehement flame." Inference 6. Once more; Has God sealed Christ for you? Then draw forth the comfort of his sealing for you, and be restless till ye also be sealed by him.

1. Draw out the comfort of Christ's sealing for you. Remember that hereby God stands engaged, even by his own seal, to allow and confirm whatever Christ has done in the business of our salvation. And on this ground you may thus plead with God: Lord, thou hast sealed Christ to this office, and therefore I depend upon it, that thou allowest all that he has done, and all that he has suffered for me, and wilt make good all that he has promised me. If men will not deny their own seals, much less wilt thou.

2. Get your interest in Christ sealed to you by the Spirit, else you cannot have the comfort of Christ's being sealed for you. Now the Spirit seals two ways, Objectively and Effectually; the first is by working those graces in us, which are the conditions of the promises: the latter is by shining upon his own work, and helping the soul to discern it, which follows the other, both in order of nature, and of time. And these sealings of the Spirit are to be distinguished, both ex parte subjecti, or the quality of the person sealed, which always is a believer, Ephesians 1:13, for there can be no reflex, till there have been a direct Act of faith; and ex parte materiae, by the matter of which that comfort is made: which if it be of the Spirit, is ever consonant to the written word, Isaiah 8:20. And partly ab effectis, by its effects: for it commonly produces in the sealed soul, great care and caution to avoid sin, Ephesians 4:30. Great love to God, John 14:22. Readiness to suffer any thing, for Christ, Romans 5:3, 4, 5. Confidence in addresses to God, 1 John 5:13, 14, and great humility and self-abasement; as in Abraham, who lay on his face when God sealed the covenant to him, Genesis 17:1, 2, 3. This, Oh this brings home the sweet and good of all, when this seal is super-added to that.

Discourse 7. OF THE SOLEMN CONSECRATION OF THE MEDIATOR

And for their sakes I sanctify myself. John 17:19.

Jesus Christ being fitted with a body, and authorised by a commission, now actually devotes, and sets himself apart to his work. In the former sermon you heard what the Father did; in this you shall hear what the Son has done towards the farther advancement of that glorious design of our salvation: He sanctified himself for our sakes. Wherein observe, (1.) Christ's sanctifying of himself. (2.) The end or design of his so doing.

1. You have Christ's sanctifying of himself. The word "hagiadzo" is not here to be understood for the cleansing, purifying, or making holy that which was before unclean and unholy, either in a moral sense, as we are cleansed from sin by sanctification; or in a ceremonial sense, as persons and things were sanctified under the law; though here is a plain allusion to those legal rites; But Christ's sanctifying himself, imports, (1.) His separation, or setting apart to be an oblation or sacrifice. So Beza, nempe ut sacerdos et victima, as the priest and sacrifice. I sanctify myself, imports, (2.) His consecration, or dedication of himself to this holy use and service. So the Dutch Annotations, I sanctify myself, (i.e.) I give up myself for a holy sacrifice. And so our English Annotations, I sanctify, (i.e.) I consecrate and voluntarily offer myself a holy and unblemished sacrifice to thee for their redemption. And thus under the Law, when any day, person, or vessel, was consecrated and dedicated to the Lord, it was so entirely for his use and service, that to use it afterward in any common service, was to profane and pollute it, as you see Daniel 5:3.

2. The end of his so sanctifying himself (for their sakes, and that they might be sanctified, where you have the Finis cujus, the end for whom, for their (i.e.) for the elect's sake, for them whom thou gavest me; and the Finis cui, the end for which, that they might be sanctified. Where you also see that the death of Christ wholly respects us; he offered not for himself as other priests did, but for us, that we may be sanctified. Christ is so in love with holiness, that at the price of his blood he will buy it for us. Hence the observation is: THAT JESUS CHRIST DID DEDICATE, AND WHOLLY SET HIMSELF APART TO THE WORK OF A MEDIATOR, FOR THE ELECT'S SAKE.

This point is a glass, wherein the eye of your faith may see Jesus Christ preparing himself to be offered up to God for us, fitting himself to die. And to keep a clear method, I shall open these two things, in the doctrinal part; First, what his sanctifying himself implies: Secondly, How it respects us.

FIRST, What is implied in this phrase, "I sanctify myself". And there are seven things carried in it. 1. This phrase "I sanctify myself" implies the personal union of the two natures in Christ; for what is that which he here calls himself, but the same that was consecrated to be a sacrifice, even his human nature? This was the sacrifice. And this also was himself: So the apostle speaks,Hebrews 9:14. "He through the eternal Spirit, offered up himself to God, without spot." So that our nature, by that assumption, is become himself. Greater honor cannot be done it, or greater ground of comfort proposed to us. But having spoken of that union in the former sermon, shall remit the reader thither.

2. This sanctifying, or consecrating himself to be a sacrifice for us, implies, the greatness and dreadfulness of that breach which sin made between God and us. You see no less a sacrifice than Christ himself must be sanctified to make atonement. Judge of the greatness of the wound by the breadth of the plaister. "Sacrifice and offering, and burnt-offering for sin, thou wouldest not; but a body hast thou prepared me," Hebrews 10:5.

All our repentance, could we shed as many tears for sin, as there have fallen drops of rain since the creation, could not have been our atonement: "But God was in Christ, reconciling the world to himself." And had he not sanctified Christ to this end, he would have sanctified himself upon us, in judgement and fury forever.

3. This his sanctifying Himself, implies his free and voluntary undertaking of the work. It is not, I am sanctified, as if he had been merely passive in it, as the lambs that typed him out were, when pluckt from the fold, but it is an active verb he useth here, I sanctify myself; he would have none think that he died out of a necessity of compulsion, but out of choice: therefore he is solid to "offer up himself to God", Hebrews 10:14. And John 9:18, "I lay down my life of myself; no man taketh it from me." And although it is often said "his Father sent him, and gave him"; yet his heart was as much set on that work, as if there had been nothing but story, ease, and comfort in it; he was under no constraint, but that of his own love.

Therefore, as when the scripture would set forth the willingness of the Father to this work, it saith, God sent his Son, and God gave his Son; so when it would set forth Christ's willingness to it, it saith, he offered himself, gave himself; and, here in the text, sanctified himself: The sacrifice that struggled, and came not without force to the altar, was reckoned ominous and unlucky by the Heathen: our Sacrifice dedicated himself; he died out of choice, and was a free-will offering 4. His sanctifying himself implies his pure and perfect holiness, that he had no spot or blemish in him. Those beasts that prefigured him, were to be without blemish, and none else were consecrated to that service. So, and more than so, it behaved Christ to be, Hebrews 7:26.

"Such an High-Priest became us, who is holy, harmless, undefiled, separate from sinners:" And what it became him to be, he was. Therefore in allusion to the lambs offered under the law, the apostle calls him a Lamb without blemish or spot, 1 Peter 1:19. Every other man has a double spot on him, the heart spot, and the life-spot; the spot of original, and the spots of actual sin. But Christ was without either, he had net the spot of original sin, for he was not by man; he came in a peculiar way into the world, and so escaped that: nor yet of actual sins; for, as his nature, so his life was spotless and pure, Isaiah 53:9 "He did no iniquity." And though tempted to sin externally, yet he was never defiled in heart or practice; he came as near as he could for our sakes, yet still without sin, Hebrews 4:15. If he sanctifies himself for a sacrifice, he must be as the law required, pure and spotless.

5. His sanctifying himself for our sakes, speaks the strength of his love, and largeness of his heart to poor sinners, thus to set himself wholly and entirely apart for us: so that what he did and suffered, must all of it have a respect and relation to us. He did not (when consecrated for us) live a moment, do an act, or speak a word, but it had some tendency to promote the great design of our salvation. He was only and wholly, and always doing your work, when consecrated for your sakes. His incarnation respects you; Isaiah 9:6. "For to us a child is born, to us a son is given." And he would never have been the son of man, but to make you the sons and daughters of God. God would not have come down in the likeness of sinful flesh, in the habit of a man, but to raise up sinful man unto the likeness of God. All the miracles he wrought Were for you, to confirm your faith.

When he raised up Lazarus, John 11:42. "Because of the people which stand by, I said it, that they might believe that thou hadst sent me." While he lived on earth, he lived as one wholly set apart for us: and when he died, he died for us, Galatians 3:13: "he was made a curse for us." When he hanged on that cursed tree, he hanged there in our room, and did but fill our place. When he was buried, he was buried for us: for the end of it was, to perfume our graves, against we come to lie down in them. And when he rose again, it was, as the apostle saith, "for our justification," Romans 4:25. When he ascended into glory, he protested it was about our business, that he went to prepare places for us: and if it had not been so, he would have told us, John 14:2. And now he is there, it is for us that he there lives; for he "ever lives to make intercession for us," Hebrews 7:25. And when he shall return again to judge the world, he will come for us too. "He comes (whenever it be) to be glorified in his saints, and admired in them that believe," 2 Thessalonians 1:10. He comes to gather his saints home to himself, that where he is, there they all may be in soul and body with him forever. Thus you see how, as his consecration for us does speak him set apart for our use; so he did wholly bestow himself, time, life, death, and all upon us; living and dying for no other end, but to accomplish this great work of salvation for us.

6. His sanctifying himself for us plainly speaks the vicegerency of his death, that it was in our room or stead. When the priest consecrated the sacrifice, it was set apart for the people. So it is said of the scapegoat; "And Aaron shall lay both his hands upon the head of the live goat, and confess over him all the iniquities of the children of Israel, and all their transgressions in all their sins, putting them upon the head of the goat, and shall send him away by the hand of a fit man into the wilderness," Leviticus 16:21.

Thus Isaiah 53:6, 7. He stood in our room, to bear our burden. And as Aaron laid the iniquities of the people upon the goat, so were ours laid on Christ; it was said to him in that day, On thee be their pride, their unbelief, their hardness of heart, their vain thoughts, their earthly-mindedness, etc. Thou art consecrated for them, to be the sacrifice in their room. His death was in our stead, as well as for our good. And so much his sanctifying himself (for us) imports.

7. His sanctifying himself, imparts the extraordinariness of his person: for it speaks him to be both priest, sacrifice, and altar, all in one: a thing unheard of in the world before. So that this name might well be called Wonderful. I sanctify myself: I sanctify, according to both natures; myself, i.e. my human nature, which was the sacrifice upon the altar of my divine nature; for it is the altar that sanctifies the gift. As the three offices never met in one person before, so these three things never met in one priest before. The priests indeed consecrated the bodies of beasts for sacrifices, but never offered up their own souls and bodies as a whole burnt offering, as Christ did. And thus you have the import of this phrase, I sanctify myself for their sakes.

SECONDLY, I shall show you briefly the habitude and respect that all this has to us; for unto us the scriptures every where refer it. So in 1 Corinthians 5:7: "Christ our passover is sacrificed for us." Ephesians 5:2. "He loved the church, and gave himself for it." See Titus 2:14. This will be made out, by a threefold consideration of Christ's death. And, 1. Let it be considered, that he was not offered up to God for his own sins for he was most holy. Isaiah 53:9.

No iniquity was found in him. Indeed, the priests under the law offered for themselves, as well as the people; but Christ did not so, Hebrews 7:27. "He needed not daily, as those High-priests, to offer up sacrifice, first for his own sins, and then for the people's." And indeed had he been a sinner, what value or efficacy could have been in his sacrifice? He could not have been the sacrifice, but would have needed one. Now, if Christ were most holy, and yet put to death, and cruel sufferings, either his death or sufferings must be an act of injustice and cruelty, or it must respect others, whose persons and cause he sustained in that suffering capacity. He could never have suffered or died by the Father's hand, had he not been a sinner by imputation. And in that respect, as Luther speaks, he was the greatest of sinners; or, as the prophet Isaiah speaks, all our sins were made to meet upon Him; not that he was intrinsically, but was made so, so, by imputation, as is clear from 2 Corinthians 5:21. "He was made sin for us, who knew no sin." So that hence it is evident, that Christ's death, or sacrifice, is wholly a respective or relative thing.

2. It is not to be forgotten here, that the scriptures frequently call the death of Christ a price, 1 Corinthians 6:20, and a ransom, Matthew 20:28, or counterprice. To whom then does it relate, but to them that were, and are in bondage and captivity? If it was to redeem any, it must be captives: but Christ himself was never in captivity; he was always in his Father's bosom, as you have heard; but we were in cruel bondage and thraldom, under the tyranny of sin and Satan: and it is we only that have the benefit of this ransom.

3. Either the death of Christ must relate to believers, or else he must die in vain. As for the angels, those that stood in their integrity needed no sacrifice, and those that fell, are totally excluded from any benefit by it: he is not a Mediator for them. And among men that have need of it, unbelievers have no share in it, they reject it; such have no part in it. If then he neither died for himself, as I proved before, nor for angels, nor unbelievers; either his blood must be shed with respect to believers, or, which is most absurd, and never to be imagined, shed as water upon the ground, and totally cast away, so that you see by all this, it was for our sakes, as the text speaks, that he sanctified himself. And now we may say, Lord, the condemnation was thine, that the justification might be mine; the agony thine, that the victory might be mine; the pain was thine, and the ease mine; the stripes thine, and the healing balm issuing from them mine; the vinegar and gall were thine, that the honey and sweet might be mine; the curse was thine, that the blessing might be mine; the crown of thorns was thine, that the crown of glory might be mine; the death was thine, the life purchased by it mine; thou paidst the price that I might enjoy the inheritance.

We come next to the inferences of truth deducible from this point, which follow.

Inference 1. If Jesus Christ did wholly set himself apart for believers, how reasonable is it that believers should consecrate and set themselves apart wholly for Christ? Is he all for us, and shall we be nothing for him? What he was, he was for you? Whatever he did, was done for you; and all that he suffered, was suffered for you. Oh then, "I beseech you, brethren, by the mercies of God, present your bodies,", i.e. your whole selves, (for so body is there synecdochically put to signify the whole person) I say, "present your bodies a living sacrifice, holy, acceptable to God, which is your reasonable service," Romans 12:1.

As your good was Christ's end, so let his glory be your end. Let Christ be the "end of your conversation," Hebrews 13:7. As Christ could say, To me to live is you; so do you say, "For us to live is Christ," Philippians 1:21. Oh that all who profess faith in Christ, could subscribe cordially to that profession, Romans 14:8.

"None of us liveth to himself, and no man dies to himself; but whether we live, we live to the Lord; and whether we die, we die to the Lord; so then whether we live or die, we are the Lord's." This is to be a Christian indeed. What is a Christian, but an holy dedicated thing to the Lord? And what greater evidence can there be, that Christ set himself apart for you, than your setting yourselves apart for him? This is the marriage covenant, Hosea 3:3 "Thou shall be for me, and not for another; so will I be for thee." Ah, what a life is the life of a Christian; Christ all for you, and you all for him. Blessed exchange! Soul, (saith Christ) all I have is thine, Lord, (saith the soul) and all I have is thine. Soul, (saith Christ) my person is wonderful, but what I am, I am for thee: my life was spent in labor and travail, but lived for thee. And Lord, (saith the believers, my person is vile, and not worth thy accepting; but such as it is, it is thine; my soul, with all and every faculty; my body, and every member of it, my gifts, time, and all my talents are thine.

And see that as Christ bequeathed and made over himself to you, so ye, in like manner, bestow and make over yourselves to him. He lived not, neither died (as you hear) for himself, but you. Oh that you, in like manner, would down with self, and exalt Christ in the room of it. 'Wo, wo is me, (saith one) that the holy profession of Christ is made a shewy garment by many to bring home a vain fame; and Christ is made to serve men's ends. This is to stop an oven with a king's robes. Except men martyr and slay the body of sin, in sanctified self-denial, they shall never be Christ's martyrs and faithful witnesses. Oh, if I could be master of that house-idol, myself, mine own, mine own wit, will, credit, and ease, how blessed were I! Oh but we have need to be redeemed from ourselves, rather than from the devil and the world. Learn to put out yourselves, and to put in Christ for yourselves. I should make a sweet bargain, and give old for new, if I could shuffle out self, and substitute Christ my Lord in place of myself; to say, not I, but Christ; not my will, but Christ's; not my ease, not my lusts, not my credit, but Christ, Christ.

Oh wretched idol, myself, when shall I see thee wholly decourted, and Christ wholly put in thy room? Oh if Christ had the full place and room of myself, that all aims, purposes, thoughts and desires would coast and land upon Christ, and not upon myself.' He set himself apart for you believers, and no others: no, not for angels but for you: Will ye also set yourselves apart peculiarly for Christ? be his, and no others? Let not Christ and the world share anal divide your hearts in two halves betwixt them; let not the world step in and say, half mine. You will never do Christ right, nor answer this grace, till you can say, as it is, Psalm 73:25, "Whom have I in heaven but thee? and on earth there is none that I desire in comparison of thee." None but Christ, none but Christ, is a proper motto for a Christian.

He left the highest and best enjoyments, even those in his Father's bosom, to set himself apart for death and suffering for you: Are you ready to leave the bosom of the best and sweetest enjoyments, you have in this world, to serve him? If you stand not habitually ready to leave father, mother, wife, children, lands, yea, and life too, to serve him, you are not worthy of him, Matthew 10:37.

He was so wholly given up to your service, that he refused not the worst and hardest part of it, even bleeding, groaning, dyingwork; his love to you sweetened all this to him; Can you say so too; do you "account the reproaches of Christ greater riches than the treasures of Egypt, as Moses did?" Hebrews 11:26.

He had so entirely devoted himself to your work, that He could not be at rest till it was finished: he was so intent upon it, that he "forgot to eat bread," John 4:31, 32. So it should be with you; his service should be meat and drink to you. To conclude: He was so wholly given up to your work and service, that he would not suffer himself to be in the least diverted, or taken off from it: and if Peter himself counsel him to favor himself, he shall hear, "Get thee behind me, Satan." Oh happy were it if our hearts were but so engaged for Christ! In Galen's time it was proverbial, when they would express the impossibility of a thing, You may as soon take off a Christian from Christ. Thus you see what use you should make of Christ's sanctifying himself for you.

Inference 2. If Christ has sanctified or consecrated himself for us; learn hence, what a horrid evil it is, to use Christ or his blood, as a common and unsanctified thing. Yet so some do, as the apostle speaks, Hebrews 10:29. The apostate is said to tread upon the Son of God, as if he were no better than the dirt under his feet, and to count his blood an unholy (or common) thing. But wo to them that do so, they shall be counted worthy of something worse than dying without mercy, as the apostle there speaks.

And as this is the sin of the apostate, so it is also the sin of all those that without faith approach, and so profane the table of the Lord, unbelievingly and unworthily handling those awful things. Such "eat and drink judgement to themselves, not discerning the Lord's body," 1 Corinthians 11:29.

Whereas the body of Christ was a thing of the deepest sanctification that ever God created; sanctified (as the text tells us) to a far more excellent and glorious purpose than ever any creature in heaven or earth was sanctified. It was therefore the great sin of those Corinthians, not to discern it, and not to behave themselves towards it, when they saw and handled the signs of it, as became so holy a thing.

And as it was their great sin, so God declared his just indignation against it, in those sore strokes inflicted for it. As they discerned not the Lord's body, so neither did the Lord discern their bodies from others in the judgements that were inflicted. And, as one well observes, God drew the model and platform of their punishment, from the structure and proportion of their sin.

And truly, if the moral and spiritual seeds and originals of many of our outward afflictions and sicknesses were but duly sifted out, possibly we might find a great part of them in the bowels of this sin.

The just and righteous God will build up the breaches we make upon the honor of his Son, with the ruins of that beauty, strength and honor which he has given our bodies. Oh then, when you draw nigh to God in that ordinance, take heed to sanctify his name, by a spiritual discerning of this most holy, and most deeply sanctified body of the Lord; sanctified beyond all creatures, angels or men, not only in respect of the Spirit which filled him, without measure with inherent holiness, but also in respect of its dedication to such a service as this, it being set apart by him to such holy, solemn ends and uses, as you have heard.

And let it, forever, be a warning to such as have lifted up their hands to Christ in a holy profession, that they never lift up their heel against him afterwards by apostasy. The apostate treads on God's dear Son, and God will tread upon him for it. "Thou hast trodden down all that err from thy statutes," Psalm 119:118.

Inference 3. What a choice pattern of love to saints have we here before us! Calling all that are in Christ to an imitation of him, even to give up ourselves to their service, as Christ did; not in the same kind, so none can give himself for them, but as we are capable. You see here how his heart was affected to them, that he would sanctify himself as a sacrifice for them. See to what a height of duty the apostle improves this example of Christ, 1 John 3:16.

"hereby perceive we the love of God, because he laid down his life for us, and we ought also to lay down our lives for the brethren." Some Christians came up fairly to this pattern in primitive times; Priscilla and Aquila laid down their necks for Paul,Romans 16:4. i.e. eminently hazarded their lives for him; and he himself could "rejoice, if he were offered up upon the sacrifice and service of their faith," Philippians 2:17.

And in the next times, what more known, even to the enemies of Christianity, than their fervent love one to another? Ecce quam mutuo se diligunt, et mori volunt pro alterutris! See how they love one another, and are willing to die one for another! But alas! the primitive spirit is almost lost in this degenerate age: instead of laying down life, how few will lay down twelve pence for them? I remember, it is the observation of a late Worthy, upon Matthew 5:44, that he is persuaded there is hardly that man to be found this day alive, that fully understands and fully believes that scripture. Oh, did men think what they do for them, is done for Christ himself, it would produce other effects than are yet visible.

Inference 4. Lastly, If Christ sanctified himself, that we might be sanctified by (or in) the truth; then it will follow, by sound consequence, That true sanctification is a good evidence that Christ set apart himself to die for us. In vain did he sanctify himself (as to you) unless you be sanctified.

Holy souls only can claim the benefit of the great Sacrifice. Oh try then, whether true holiness (and that is only to be judged by its conformity to its pattern, 1 Peter 1:15. "As he that called you is holy, so be ye holy"); whether such a holiness as is, and acts (according to its measure) like God's holiness, in the following particulars, be found in you.

1. God is universally holy in all his ways; so Psalm 145:17. "His works are all holy:" whatever he does, it is still done as becomes a holy God: he is not only holy in all things, but at all times unchangeably holy. Be ye therefore holy in all things and at all times too, if ever you expect the benefit of Christ's sanctifying himself to die for you.

Oh brethren, let not the feet of your conversation be as the feet of a lame man, which are unequal, Proverbs 20:7. Be not sometimes hot, and sometimes cold; at one time careful, at another time careless; one day in a spiritual rapture, and the next in a fleshly frolic: but be ye holy "en pase anastrofe", 1 Peter 1:15, "in all manner of conversation," in every creek and turning of your lives: and let your holiness hold out to the end. "Let him that is holy, be holy still," Revelation 21:11. Not like the hypocrite's paint, but as a true natural completion.

2. God is exemplarily holy, Jesus Christ is the great pattern of holiness. Be ye examples of holiness too, unto all that are about you. "Let your light so shine before men, that they may see your good works, Matthew 5:16.

As wicked men infect one another by their examples, and diffuse their poison and malignity, wherever they come; so do ye disseminate godliness in all places and companies; and let those that frequently converse with you, especially those of your own families, receive a deeper dye and tincture of heavenliness every time they come nigh you, as the cloth does by every new dipping into the vat.

3. God delights in nothing but holiness, and holy ones; he has set all his pleasure in the saints. Be ye holy herein, as God is holy. Indeed, there is this difference betwixt God's choice and yours; he chooses not men, because they are holy, but that they may be so; so you are to chose them for your delightful companions, that God has chosen and made holy. "Let all your delights be in the saints, even them that excel in virtue," Psalm 16:3.

4. God abhors and hates all unholiness; do ye so likewise that ye may be like your Father which is in heaven. And when the Spirit of holiness runs down this upon you, a sweeter evidence the world cannot give, that Christ was sanctified for you. Holy ones may confidently lay the hand of their faith on the head of this great sacrifice, and say, "Christ our passover is sacrificed for us."

Discourse 8. OF THE NATURE OF CHRIST'S MEDIATION

And one Mediator betwixt God and Man, the man Christ Jesus. 1 Timothy 2:5.

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 Peter 2:5, 6, that the great God might dwell and walk in it, 2 Corinthians 6:16. The preparations for that temple were but of few years, but the consultations and preparations for this were from eternity, Proverbs 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" etc. 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 dishonor 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 dishonor; 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: THAT JESUS CHRIST IS THE TRUE AND ONLY MEDIATOR BETWIXT GOD AND MEN.

"Ye are come to Jesus the Mediator of the new covenant," Hebrews 12:24: "And for this cause he is the Mediator of the New Testament," etc. Hebrews 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 favor? 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 endeavors 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, Hebrews 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 behavior. 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, Psalm 5:5. "Thou hatest all the workers of iniquity." And man was filled with unnatural enmity against his God, Romans 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, Ephesians 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, Oh 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 offense 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. Colossians 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 in Zephaniah 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. Oh 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 honor 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, Genesis 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," Revelation 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 Corinthians 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, Galatians 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? Matthew 28:18. To baptise men with the Holy Ghost and fire? Matthew 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! Oh 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? Isaiah 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, Galatians 3:23. You are like starving beggars, that are come to the last door. Oh 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 Samuel 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!

Inference 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. Oh 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, Ezekiel 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 forever shut against themselves, the true and only door of happiness.

Inference 3. If Jesus Christ be the only Mediator of reconciliation betwixt God and men; then reconciled souls should thankfully ascribe all the peace, favors, 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, Oh 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, Ephesians 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," Hebrews 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. Oh 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!

Inference 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," Romans 5:1. It is a firm and lasting peace, and the Mediator that made it, is now in heaven to maintain it forever, and prevent new jars, Hebrews 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, "Oh 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 favor of God, that there can be no more such fatal breaches, and dreadful jars betwixt God and his reconciled ones forever. The bone that is well set, is stronger where it is knit, than it was before. blessed be God for Jesus Christ!

Inference 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? Oh that there were but SUCH a heart in the people of God! I remember it is a saying of Jerome, when he heard the revilings and blaspheming of many against Christ, and his precious truths, "Oh (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, Psalm 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 honor 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!

Discourse 9. THE FIRST BRANCH OF CHRIST'S PROPHETICAL OFFICE, CONSISTING IN THE REVELATION OF THE WILL OF GOD

A prophet shall the Lord your God raise up unto you of your brethren, like unto me; him shall ye hear in all things whatsoever he shall say unto you. Acts 3:22.

Having, in the former discourses, shown you the solemn preparations, both on the Father's part, and on the Son's, for the blessed design of reconciling us by the meritorious mediation of Christ: and given you a general prospect of that his mediation, in the firmer sermon; method now requires, that I proceed to show how he executes this his mediation, in the discharge of his blessed offices of Prophet, Priest and King.

His prophetical office consists of two parts; one external, consisting in a true and full revelation of the will of God to men, according to John 17:6. "I have manifested thy name to the men thou gavest me." The other in illuminating the mind, and opening the heart to receive and embrace that doctrine. The first part is contained in the words before us; "A prophet shall the Lord your God raise up," etc.

Which words are those of Moses, recorded in Deuteronomy 18:15. And here, by Peter, pertinently applied to Christ, to convince the incredulous Jews, that he is the true and only Messiah, and the great Prophet of the church; whose doctrine it was highly dangerous to condemn, though out of the mouths of such (otherwise contemptible) persons as he and John were.

And it is well observed by Calvin, he singles out this testimony of Moses, rather than any other, because of the great esteem they had for Moses, and his writings, beyond any others. Now in the words themselves are two general parts.

FIRST, Christ, according to the prophetical office, described. SECONDLY, Obedience to him, as such a prophet, strictly enjoined.

FIRST, You have here a description of Christ in his prophetical office; "A prophet shall the Lord your God raise up unto you of your brethren, like unto me." Where Christ is described, 1. By his title, Prophet, and that, princeps prophetarum, the prince of the prophets, or the great and chief shepherd, as he is stiled, Hebrews 13:10. 1 Peter 5:4. It belongs to a prophet to expound the law, declare the will of God, and foretell things to come: all these meet, and that, in a singular and eminent manner, in Christ our prophet, Matthew 5:21, etc. John 1:18. 1 Peter 1:11.

2. He is described by his type; a prophet like unto Moses, who therein typified and prefigured him. But is it not said of Moses, in Deuteronomy 34:10. "that there arose not a prophet since in Israel, like unto Moses, whom the Lord knew face to face?" True, of mere men there never arose so great a prophet in Israel, as Moses was, either in respect of his familiarity with God, or of his miracles which he wrought in the power of God: but Moses himself was but a star to this sun. However, in these following particulars, Christ was like him. He was a prophet that went between God and the people, carried God's mind to them, and returned theirs to God, they not being able to hear the voice of God immediately, Deuteronomy 18:16, 17. "According to all that thou desires of the Lord thy God in Horeb, in the day of the assembly, sayings Let me not again hear the voice of the Lord my God, neither let me see this great fire any more, that I die not." And upon this their request, God makes the promise which is cited in the text; verse 17, 18. "They have well spoken that which they have spoken. I will raise them up a prophet like unto thee," etc.

Moses was a very faithful prophet, precisely faithful, and exact in all things that God gave him in charge, even to a pin of the tabernacle. "Moses verily was faithful in all his house, as a servant, for a testimony of those things which were to be spoken after: but Christ as a Son over his own house," Hebrews 3:5, 6.

Again, Moses confirmed his doctrine by miracles, which he wrought in the presence, and to the conviction of gainsayers. Herein, Christ our Prophet is also like unto Moses, who wrought many, mighty, and uncontrolled miracles, which could not be denied, and by them confirmed the gospel which he preached. Lastly, Moses was that prophet which brought God's Israel out of literal Egypt, and Christ his out of spiritual Egypt, whereof that bondage was a figure. Thus he is described by his likeness to Moses, his type.

3. He is described by his stock and original, from which, according to his flesh, he sprang; "I will raise him up from among thy brethren. Of Israel, as concerning the flesh, Christ came," Romans 9:5. And "it is evident that our Lord sprang out of Judah," Hebrews 7:14. He honored that nation by his nativity. Thus the prophet is described.

SECONDLY, Here is a strict injunction of obedience to this Prophet, Him shall ye hear in all things, etc. By hearing, understand obedience. So words of sense are frequently put in scripture, to signify those affections that are moved by, and use to follow those senses. And this obedience is required to be yielded to this prophet only, and universally, and under great penalties. It is required to be given to him only, for so (him) in the text must be understood, as exclusive of all others. It is true, we are commanded to obey the voice of his teachers, Hebrews 13:17. But still it is Christ speaking them, by whom we pay our obedience: He that heareth you, heareth me: We obey them in the Lord, i.e. commanding or forbidding in Christ's name and authority. So when God said, Deuteronomy 6:13, ("Thou shalt serve him,") Christ expounds it exclusively, Matthew 4:10. "Him only shalt thou serve." He is the only Lord, Jude 4. and therefore to him only our obedience is required. And as it is due to him only, so to him universally; "Him shall ye hear in all things:" his commands are to be obeyed, not disputed. A judgement of discretion indeed is allowed to Christians, to judge whether it be the will of Christ or no. We must "prove what is that holy, good, and acceptable will," Romans 12:2.

"His sheep hear his voice, and a stranger they will not follow: they know his voice, but know not the voice of strangers," John 10:4, 5. But when his will is understood and known, we have no liberty of choice, but are concluded by it, be the duty commanded never so difficult, or the sin forbidden never so tempting: and this is also required severely, under penalty of being destroyed from among the people, and of God's requiring it at our hands, as it is in Deuteronomy 18, i.e. of revenging himself in the destruction of the disobedient. Hence the observation.

OBSERVE: THAT JESUS CHRIST IS CALLED AND APPOINTED BY GOD TO BE THE GREAT PROPHET AND TEACHER OF THE CHURCH. He is anointed to preach good tidings to the meek, and sent to bind up the broken hearted, Isaiah 61:1. When he came to preach the gospel among the people, then was this scripture fulfilled, Matthew 11:27.

"Yea, all things are delivered him of his Father; so as no man knoweth whom the Father is, but the Son, and he to whom the Son will reveal him." All light is now collected into one body of light, the Sun of righteousness; and he "enlighteneth every man that comets into the world," John 1:9.

And though he dispensed knowledge variously, in times past, speaking in many ways and divers manners, to the fathers; yet now the method and way of revealing the will of God to us is fixed and settled in Christ: In these last times he has spoken to us by his Son Twice has the Lord solemnly sealed him to this office, or approved and owned him in it, by a miraculous voice from the most excellent glory, Matthew 3:17 and Matthew 17:5.

In this point there are two things doctrinally to be discussed and opened, viz. What Christ's being a Prophet to the church implies: and how he executes and discharges this his office.

FIRST, What is implied in Christ's being a Prophet to the church: And it necessarily imports these three things.

1. The natural ignorance and blindness of men in the things of God. This shows us that "vain man is born as the wild ass's colt." the world is involved in darkness: The people sit as in the region and shadow of death till Christ arise upon their souls, Matthew 4:15, 16,17. It is true, in the state of innocence man had a clear apprehension of the will of God, without a Mediator: but now that light is quenched in the corruption of nature, "and the natural man receiveth not the things of God," 1 Corinthians 2:14.

These things of God are not only contrary to corrupt and carnal reason, but they are also above right reason. Grace indeed uses nature, but nature can do nothing without grace. The mind of a natural man has not only a native blindness, by reason whereof it cannot discern the things of the Spirit, but also a natural enmity, Romans 8:7, and hates the light,John 3:19, 20.

So that until the mind be healed, and enlightened by Jesus Christ, the natural faculty can no more discern the things of the Spirit, than the sensitive faculty can discern the things of reason. The mysteries of nature may be discovered by the light of nature; but when it comes to supernatural mysteries, there, omnis Platonicorum caligavit subtilitus, as Cyprian somewhere speaks, the most subtle, searching, penetrating wit and reason, is at a loss.

2. It implies the divinity of Christ, and proves him to be true God, forasmuch as no other can reveal to the world, in all ages, the secrets that lay hid in the heart of God, and that with such convincing evidence and authority. He brought his doctrine from the bosom of His Father; John 1:18. "The only begotten Son, Who is in the bosom of the Father, he has revealed him." The same words which his Father gave him he has given us, John 17:8.

He spake to us that which he had seen with his Father, John 8:38. What man can tell the bosom-counsels and secrets of God? Who but he that eternally lay in that bosom can expound them? Besides, other prophets had their times assigned them to rise, shine, and set again by death, Zechariah 1:5. "Your fathers, where are they? And do the prophets live forever?" But Christ is fixed and perpetual sun, that gives light in all ages of the world: for he is "the same yesterday, today, and forever," Hebrews 13:8. Yea, and the very beams of his divinity shone with awfulness upon the hearts of them that heard him; so that his very enemies were forced to acknowledge, that, "never any man spake like him," John 7:46.

3. It implies Christ to be the original and fountain of all that light which is ministerially diffused up and down the world by men. Ministers are but stars, which shine with a borrowed light from the sun: so speaks the apostle, 2 Corinthians 3:6, 7.

"For God, who commanded the light to shine out of darkness, has shined into our hearts, to give the light of the knowledge of the glory of God, in the face of Jesus Christ." Those that teach men, must be first taught by Christ. All the prophets of the Old, and all the prophets, pastors, and teachers of the New-Testament, have lighted their candles at his torch: it was Christ that "gave them a mouth and wisdom," Luke 21:15. What Paul received from the Lord, he delivered to the church, 1 Corinthians 11:23 Jesus Christ is the chief Shepherd, 1 Peter 5:4. and all the under-shepherds receive their gifts and commissions from him. These things are manifestly implied in Christ's prophetical office.

SECONDLY, We shall next enquire how he executes and discharges this his office, or how he enlightens and teacheth men the will of God. And this he has done variously, gradually, plainly, powerfully, sweetly, purely, and fully.

1. Our great Prophet has revealed unto men the will of God variously; not holding one even and constant tenor in the manifestations of the Father's will, but as the apostle speaks, "polumeros kai polutropos", at sundry times, and in divers manners, Hebrews 1:1. Sometimes he taught the church immediately, and in his own person, John 18:20. He declared God's righteousness in the great congregation, Psalm 22:22. And sometimes mediately, by his teachers and officers, deputed to that service by him. So he dispensed the knowledge of God to the church before his incarnation; it was Christ that in the time, and by the ministry of Noah, went and preached to the spirits in prison, as it is 1 Peter 3:19, that is, to men and women then alive, but now separated from the body, and imprisoned in hell for their disobedience. And it was Christ that was with the church in the wilderness, instructing and guiding them by the ministry of Moses and Aaron, Acts 7:37, 38; and so he has taught the church since his ascension. He cannot now be personally with us, having other business to do for us in heaven; but, however, he will not be wanting to teach us by his officers, whom, for that end, he has set and appointed in the church, Ephesians 4:11, 12.

2. He has dispensed his blessed light to the church gradually. The discoveries of light have been "polumeros", that is, in many parts or parcels; sometimes more obscure and cloudy; as to the Old - Testament believers, by visions dreams, Urim, Thummim, vocal oracles, types, sacrifices, etc. which, though comparatively, were but a weak glimmering light, and had no glory compared to that which now shines, 2 Corinthians 3:7, 8, 9, 10, 11, yet it was sufficient for the instruction and salvation of the elect in those times, but now is light sprung up gloriously in the gospel-dispensation: "And we all with open face, behold as in a glass, the glory of the Lord." It is to us not a twilight, but the light of a perfect day; and still is advancing in the several ages of the world. I know more (saith Luther) than blessed Austin knew; and they that come after me, will know more than I know.

3. Jesus Christ, our great Prophet, has manifested to us the will of God plainly and perspicuously. When he was on earth himself, he taught the people by parables, and "without a parable he spake nothing," Matthew 13:3, 4. He clothed sublime and spiritual mysteries in earthly metaphors, bringing them thereby to the low and dull capacities of men, speaking so familiarly to the people about them, as if he had been speaking earthly things to them,John 3:12. And so (according to his own example) would he have his teachers preach, "using great plainness of speech," 2 Corinthians 3:12, and by manifestation of the truth, "commending themselves to every man's conscience," 1 Corinthians 4:2. Yet not allowing them to be rude and careless in expression, pouring out undigested, crude, immethodical words; no, a holy serious, strict, and grave expression befits the lips of his ambassadors: and who ever spake more weightily, more logically, persuasively than that apostle, by whose pen Christ has admonished us to beware of vain affections and swelling words of vanity? But he would have us stoop to the understandings of the meanest, and not give the people a comment darker than the text; he would have us rather pierce their ears, than tickle their fancies; and break their hearts than please their ears. Christ was a very plain preacher.

4. Jesus Christ discovered truth powerfully, speaking "as one having authority, and not as the Pharisees," Matthew 7:29. They were cold and dull preachers, their words did even freeze betwixt their lips; but Christ spake with power; there was heat as well as light in his doctrine: and so there is still, though it be in the mouth of poor contemptible men, 2 Corinthians 10:4, "The weapons of our warfare are not carnal, but mighty through God, to the casting down of strongholds: it is still quick and powerful, sharper than a two edged sword; and piercing, to the dividing asunder of soul and spirit, and of joints and marrow," Hebrews 4:12.

The blessed apostle imitated Christ; and being filled with his spirit, spake home and freely to the hearts of men. So many words, so many claps of thunder, (as ones said of him) which made the hearts of sinners shake and tremble in their breasts. All faithful and able teachers are not alike gifted in this particular; but, surely, there is a holy seriousness and spiritual grace and majesty in their doctrine, commanding reverence from their hearers.

5. This Prophet, Jesus Christ, taught the people the mind of God in a sweet, affectionate, and taking manner; his words made their hearts burn within them, Luke 24:32. It was prophesied of him, Isaiah 42:2. "He shall not cry, nor lift up, nor cause his voice to be heard on high. A bruised reed he shall not break, and smoking flax he shall not quench. He knew how to speak word in season to the weary soul," Isaiah 61:1. "He gathered the Lambs with his arms, and gently led those that were with young," Isaiah 4:11. How sweetly did his words slide to the melting hearts about him! he drew with cords of love, with the bands of a man: he discouraged none, upbraided none that were willing to come to him: his familiarity and free condescensionds to the most vile and despicable sinners, were often made the matter of his reproach. Such is his gentle and sweet carriage to his people, that the church is called the Lamb's wife, Revelation 19:7.

6. He revealed the mind of God purely to men; his doctrine had not the least dash of error to debase it; his most enviously observant hearers could find nothing to charge him with: he is "the faithful and true witness," Revelation 1:5, and he has commanded his teachers to preserve the simplicity and purity of the gospel, and not to blend and sophisticate it, 2 Corinthians 4:2.

7. And lastly, He revealed the will of God perfectly and fully, keeping back nothing needful to salvation. So he tells his disciples, John 15:15. "All things that I have heard of my Father, I have made known unto you." He was "faithful as a Son over his own house," Hebrews 3:6. Thus you have a brief account of what is implied in this part of Christ's prophetical office, and how he performed it.

Inference 1. If Jesus Christ, who is now passed into the heavens, be the great Prophet and Teacher of the church; hence we may justly infer the continual necessity of a standing ministry of the church: for by his teachers he now teacheth us, and to that intent has fixed them in the church, by a firm constitution, there to remain to the end of the world, Matthew 28:20.

He teacheth men more personally, but ministerially. His teachers supply the want of his personal presence, 2 Corinthians 5:10. "We pray you in Christ stead." These officers he gave the church at his ascension, i.e. when he ceased to teach them any longer with his own lips; and so set them in the church that their succession shall never totally fail: for so the word "etheto", he has set, 1 Corinthians 12:28. plainly implies. They are set by a sure establishment, a firm and unalterable constitution, even as the times and seasons, which the Father hath put ("etheto") in his own power: it is the same word, and it is well they are so firmly set and fixed there; for how many adversaries in alI ages have endeavored to shake the very office itself? pretending that it is needless to be taught by men, and wresting such scriptures as these to countenance their error, Joel 2:28, 29, "I will pour out my Spirit upon all flesh: and your sons and daughters shall prophesy," etc. And Jeremiah 31:34.

"These shall teach no more every man his neighbor, and every man his brother, saying, Know the Lord; for they shall all know me from the least of them to the greatest of them." As to that of Joel, it is answered, That if an Old-Testament prophecy may be understood according to a New Testament interpretation, then that prophecy does no way oppose, but confirm the gospel ministry. How the apostle understood the prophet in that his prophecy, may be seen in Acts 2:17, when the Spirit was poured out on the day of Pentecost upon the apostles. And surely he must be a confident person indeed, that thinks not an apostle to be as good an expositor of the prophet, as himself. And for that in Jeremiah 31 we say, 1. That if it conclude against ministerial teachings, it must equally conclude against Christian conferences.

2. We say that cannot be the sense of one scripture which contradicts the plain sense of other scriptures: but so this would, Ephesians 4:11,12. 1 Corinthians 12:28.

3. And we say, the sense of that text is not negative, but comparative. Not that they shall have no need to be taught any truth, but no such need to he taught the first truths: That there is a God, and who is this true God: They shall no more teach every "man his brother, saying, allow the Lord! for they shall all "know me." To conclude, God has given teachers to the church for the work of conversion and edification, "till we all come into the unity of the faith, to a perfect man," Ephesians 4:11, 12. So that when all the elect are converted, and all those converts become perfect men; when there is no error in judgement or practice, and no seducer to cause it, then, and not till then, will a gospel ministry be useless. But (as it is well observed) there is not a man that opposes a gospel ministry, but the very being of that man is a sufficient argument for the continuance of it.

Inference 2. If Christ be the great Prophet of the church, and such a Prophet; then it follows, that the weakest Christians need not be discouraged at the dullness and incapacity they find in themselves: for Christ is not only a patient and condescending teacher, but he can also, as he has often done, reveal that to babes, which is hid from the wise and learned, Matthew 11:25. "The testimonies of the Lord are sure, making wise the simple," Psalm 19:7. Yea, and such as you are, the Lord delights to choose, that his grace may be the more conspicuous in your weakness, 1 Corinthians 1:26, 27. You will have nothing of your own to glory in; you will not say, as a proud wretch once said, "I and my God did this." Jesus Christ affects not social glory, he will not divide the praise with any.

Well then, be not discouraged; others may know more, in other things than you, but you are not incapable of knowing so much as shall save your souls, if Christ will be your teacher, in other knowledge they excel you: but if ye know Jesus Christ, and the truth as it is in him, one drop of your knowledge is worth a whole sea of their gifts: one truth sucked in faith and prayer from the breast of Christ is better than ten thousand dry notions beaten out by racking the understanding. It is better in kind, the one being but natural, the other super natural, from the saving illuminations and inward teachings of the Spirit: and so is one of those better things that accompany salvation. It is better in respect of effects; other knowledge leaves the heart as dry, barren, and unaffected, as if it had its seat in another man's head; but that little you have been taught of Christ, sheds down its gracious influence upon your affections, and slides sweetly to your melting hearts. So that as one "preferred the most despicable work of a plain rustic Christian, before all the triumphs of Alexander and Caesar;" much more ought you so prefer one saving manifestation of the Spirit, to all the powerless illuminations of natural men.

Inference 3. If Christ be the great Prophet and teacher of the church; it follows, That prayer is a proper mean for the increase of knowledge: Prayer is the golden key that unlocks that treasure. When Daniel was to expound that secret which was contained in the king's dream, about which the Chaldean magicians had racked their brains to no purpose; what course does Daniel take? Why, "he went to his house, (saith the text, Daniel 2:17, 18) and made the thing known to Hananiah, Michael, and Azariah his companions; that they would desire mercies of the God of heaven concerning his secret." And then was the secret revealed to Daniel. Luther was wont to say, "Three things made a divine; meditation, temptation, and prayer." Holy Mr. Bradford was wont to study upon his knees. Those truths that are got by prayer, leave an unusual sweetness upon the heart. If Christ be our teacher, it becomes all his saints to be at his feet.

Inference 4. If Christ be the great Prophet and teacher of the church, We may thence discern and judge of doctrines, and it may serve us as a test to try then by. For such as Christ is, such are the doctrines that flow from him; every error pretends to derive itself from him; but as Christ was holy, humble, heavenly, meek, peaceful, plain and simple, and in all things alien, yea, contrary to the wisdom of the world, the gratifications of the flesh, such are the truths which he teacheth. They have his character and image engraven on them. Would you know then whether this or that doctrine be from the Spirit of Christ or no? Examine the doctrine itself by this rule.

And whatsoever doctrine you find to encourage and countenance sin, to exalt self, to be accommodated to earthly designs and interests, to wrap and bend to the humours and lusts of men; in a word, what doctrine soever directly, and as a proper cause makes them that profess it carnal, turbulent, proud, sensual, etc. you may safely reject it, and conclude this never came from Jesus Christ. The doctrine of Christ is after godliness; his truth sanctifies. There is a Gustus spirituals judicii, a spiritual taste, by which those that have their senses exercised, can distinguish things that differ.

"The spiritual man judgeth all things," 1 Corinthians 2:15. "His ear tries words, as his mouth tasteth meats," Job 34:3. Swallow nothing (let it come never so speciously) that has not some relish of Christ and holiness in it. Be sure, Christ never revealed any thing to men, that derogates from his own glory, or prejudices and obstructs the ends of his own death.

Inference 5. And as it will reeve us for a test of doctrines, so it serves for a test of teachers; and hence you may judge who are authorised and sent by Christ the great Prophet, to declare his will to men. Surely those whom he sends have his Spirit in their hearts, as well as his words in their mouths. And according to the measures of grace received, they faithfully endeavor to fulfill their ministry for Christ, as Christ did for his Father: "As my Father has sent me (saith Christ) so send I you," John 20:21. They take Christ for their pattern in the whole course of their ministration, and are such as sincerely endeavor to imitate the great Shepherd, in these six particulars following: 1. Jesus Christ was a faithful Minister, the "faithful and true witness," Revelation 1:5. He declared the whole mind of God to men. Of him it was prophetically said, Psalm 40:10. "I have not hid thy righteousness within my heart; I have declared thy faithfulness, and thy salvation; I leave not concealed thy lovingkindness and thy truth from the great congregation." To the same sense, and almost in the same words, the apostle Paul professed, in Acts 20:20. "I have kept back nothing that was profitable unto you; and ver. 35. "I have shewed you all things." Not that every faithful minister or preacher does in course of a ministry, anatomise the whole body of truth, and fully expound and apply each particular to the people: No, that is not the meaning, but of those doctrines which they have opportunity of opening, they do not out of fear, or to accommodate and secure base low ends, with hold the mind of God, or so corrupt and abuse his words, as to subject truth to their own, or other men's lusts: "They preach not as pleasing men, but God," 1 Thessalonians 2:4. "For if we yet please men, we cannot be the servants of Christ," Galatians 1:10. Truth must be spoken, though the greatest on earth be offended.

2. Jesus Christ was a tender-hearted Minister, full of compassion to souls. He was sent to bind up the broken in heart,Isaiah 61:1. He was full of bowels to poor sinners. "He grieved at the hardness of men's hearts, Mark 3:5. He mourned over Jerusalem, "and said, Oh Jerusalem, Jerusalem! how oft would I have gathered thy children, as a hen gathers her brood under her wings!" Matthew 23:27. His bowels yearned when he saw the multitude, as sheep having no shepherd, Matthew 9:37. These bowels of Christ must be in all the under shepherds. "God is my witness, (saith one of them) how greatly I long after you all, in (or after the pattern of) the bowels of Christ Jesus," Philippians 1:8.

He that shows a hard heart, unaffected with the dangers and miseries of souls, can never show a commission from Christ to authorise him for ministerial work.

3. Jesus Christ had the zeal a laborious painful Minister, he put a necessity on himself to finish his work in his day; a work infinitely great, in a very little time; John 9:4. "I must work the works of him that sent me, while it is day: the night cometh, when no man can work." Oh how much work did Christ do in a little time on earth! "He went about doing good," Acts 10:38. He was never idle. When he sits down at Jacob's well, to rest himself, being weary, presently he falls into his work, preaching the gospel to the Samaritaness. In this must his teachers resemble him; "striving according to his working, that worketh in them mightily." Colossians 1:28, 29. An idle servant seems to be a contradictions in adjecto; as who should say, a dark light.

4. Jesus Christ delighted in nothing