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there is the loudest sound; and God loves / reward, do angels' work. Begin that work to bestow his mercies where he may have of praise here, which you hope to be always the loudest praises. You that have angels' doing in heaven.

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HEB. xii. 24. Jesus the Mediator of the New Covenant, fc.

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Jesus Christ is the sum and quintessence Sion.” Some understand it of Cyrus, others of the gospel, the wonder of angels, the joy of an angel ; but the most ancient Jewish docand triumph of saints. The name of Christ tors understood it of Christ, the Redeemer is sweet, it is as music in the ear, honey in of the elect: Job xix. 23, “My Redeemer the mouth, and a cordial at the heart.-I liveth.” The Hebrew word for Redeemer, shall wave the context, and only speak of signifies such a one as is near a-kin, and that which concerns our present purpose : hath right to redeem a mortgage; so Christ having discoursed of the covenant of grace, is near of kin to us, being our elder brother, I shall speak now of the Mediator of the therefore hath the best right to redeem us. covenant, and the restorer of lapsed sinners, 3. Christ is called a Mediator in the text, • Jesus the Mediator of the new covenant.' " Jesus the Mediator of the new covenant."

There are several names and titles in scrip- The Greek word for Mediator, signifies a ture given to Christ, as the great restorer of middle person, one that doth make up the mankind: 1. Sometimes he is called a Sa- breach between two disagreeing parties. viour, Matt. i. 21. His name shall be called God and we were at variance by sin, now Jesus. The Hebrew word for Jesus, signifies Christ doth mediate and umpire between us, a Saviour, and whom he saves from hell, he he reconciles us to God through his blood, saves from sin: where Christ is a Saviour, therefore he is called the Mediator of the he is a sanctifier, Matt. i. 21, “He shall save new covenant. There is no way of comhis people from their sins.” There is no munion and intercourse between God and other Saviour, Acts iv. 12, “ Neither is there man, but in and through a Mediator;

Christ salvation in any other.” As there was but takes away the enmity in us, and the wrath one ark to save the world from drowning, so of God, and so makes peace. Nor is Christ there is but one Jesus to save sinners from only a Mediator of reconciliation, but interdamning. As Naomi said to her daughters- cession, Heb. ix. 24, “ Christ is entered, not in-law, Ruth i. 11, “ Are there yet any more into the holy place made with hands, but into sons in my womb?" So hath God any other heaven itself, now to appear in the presence sons in the womb of his eternal decree, to be of God for us.” The priest, when he had saviours to us, besides Christ? Job xxviii. 12, slain the sacrifice, was to go with the blood “Where shall wisdom be found ? the depth before the altar and mercy-seat, and show it saith, it is not in me; and the sea saith, it is to the Lord. Now, in Christ our blessed not in me." Let me allude, Where shall Mediator, consider two things. 1st. His persalyation be found ! The angel saith, it is son. 2d. His graces. I. His person. His not in me; mortality saith it is not in me; person is amiable; he is all made up of love the ordinance saith it is not in me, Christ and beauty. He is the effigies of his Father, alone is the well-spring of life ; the ordinance Heb. i. 3, “The express image of his per. is the conduit-pipe that conveys salvation, son.” Consider, but Christ is the spring that feeds it. “ Nei- 1st. Christ's person in two natures. ther is there salvation in any other."

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2d. His two natures in one person. 2. Sometimes Christ is called a Redeemer: 1st. Christ's person in two natures. 1. Isa. lix. 20, “The Redeemer shall come to Look upon his human nature as incarnate.

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The Valentinians deny his human nature; Christ as God was then in heaven, when as
but John i. 14, "The Word was made man he was upon the earth.
flesh.” It is spoken of Christ the promised Quest. Is God eternal ?
Messiah. Christ took our flesh, that the Ans. Christ is the everlasting Father, Isa.
same nature which sinned might suffer; and ix. 6, which scripture may be urged against
“the Word was made flesh,” that through the Corinthian heretics, who denied the pre-
the glass of his human nature we might look existency of Christ's Godhead, and held that

Christ had no being till he derived it from the
Quest. Why is Christ called the Word? Virgin Mary.

Ans. Because, as a word is the interpreter 4. Doth divine worship belong to the first of the mind, and reveals what is in a man's person in the Trinity? so it doth to Christ, breast, so Jesus Christ reveals his Father's John v. 23, Heb. i. 6, “Let all the angels of mind to us concerning the great matters of God worship him.”—5. Is creation proper to our salvation, John i. 18. Were it not for the Deity ? this is a flower of Christ's crown, Christ's manhood, the sight of the Godhead Col. i. 16, “By him were all things created." would be formidable to us; but through -6. Is invocation proper to the Deity; this Christ's flesh we may look upon God with is given to Christ, Acts vii. 59, “ Lord Jesus out terror. And Christ took our flesh, that receive my spirit.”—7. Is recumbency and he might know how to pity us; he knows trust peculiar to God the Father? this is what it is to be faint, sorrowful, tempted, given to Christ, John xiv. 1, “ Ye believe in Ps. ciii. 14, "He knows our frame.” And God, believe also in me.” Christ must needs he took our flesh, that he might, as Austin be God, not only that the divine nature might saith, ennoble our human nature with honour. support the human from sinking under God's Christ having married our flesh, hath exalted wrath, but also to give value and weight to it above the angelical nature.

his sufferings. 2. Look upon Christ's divine nature. Christ being God, his death and passion is Christ

may be fitly compared to Jacob's lad- meritorious ; Christ's blood is called sanguis der, Gen. xxviii. 12, which reacheth from Dei,—the blood of God, Acts xx. 28, beearth to heaven. Christ's human nature cause the person who was offered in sacrifice was the foot of the ladder which stood upon was God as well as man.

This is an inearth ; his divine nature the top of the ladder vincible support to believers; it was God which reacheth to heaven. This being a who was offended, and it was God who satisgrand article of our faith, I shall amplify. Ified. Thus Christ's person in two natures. know the Arians, Socinians, Ebionites would

2d. Consider Christ's two natures in one rob Christ of the best jewel of his crown,- person, God-man, 1 Tim. iii. 16, "God mani. his Godhead; but the Apostolical, Nicene, fest in the flesh.” Christ had a twofold Athanasian creeds, affirm Christ's Deity; to substance, divine and human; yet not a twothis the churches of Helvetia, Bohemia, Wit- fold subsistence, both natures make but one temberg, Transylvania, &c. give their full Christ. A scion may be grafted into another consent;

and the scripture is clear for it. tree,-a pear-tree into an apple,—which, He is called the mighty God,' Isa. ix. 6, though it bear different fruits, is but one "And in him dwells the fulness of the God- tree; so Christ's manhood is united to the head,” Col. ii. 9. He is of the same nature Godhead in an ineffable manner; yet though and essence with the Father. So Athanasius, there are two natures, yet but one person, Basil , Chrysostom; 1. Is God the Father This union of the two natures in Christ

so is Christ, Rev. i. 8, was not by transmutation, the divine nature “ The Almighty."-2. Is God the Father, changed into the human, or the human into the heart-searcher? so is Christ, John ii: 25, the divine,—nor by mixture, the two natures “He knew their thoughts?”—3. Is God the mingled together as wine and water are Father omnipresent ? So is Christ, John iii. mixed, —both the natures of Christ remain 13, “The Son of Man which is in heaven." distinct, yet make not two distinct persons,

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but one person; the human nature not God, grace for grace." Set a glass under a still yet one with God.

or limbeck, and it receives water from the II. Consider Christ, our Mediator, in his limbeck drop by drop; so the saints have graces: these are the sweet savour of his the drops and influences of Christ's grace ointments that make the virgins love him. distilling upon them. What a rich consolaChrist, our blessed Mediator, is said to be tion is his to those who either have no “full of grace and truth," John i. 14. He grace, or their stock is but low! They may had the anointing of the Spirit without go to Christ, the Mediator, as a treasury of measure, John iii. 35. Grace in Christ is grace: “Lord, I am indigent, but whither after a more eminent and glorious manner shall I carry my empty vessel, but to a full than it is in any of the saints.

fountain ?" Ps. lxxxvii. 7, “ All my springs 1. Jesus Christ, our Mediator, hath per- are in thee;" I am guilty, thou hast blood to fection in every grace, Col. i. 19. He is a pardon me; I am polluted, thou hast grace panoply, magazine, and storehouse of all to cleanse me; I am sick unto death, thou heavenly treasure, all fulness. This no saint hast the “ balm of Gilead, to heal me.” Gen. on earth hath; he may excel in one grace, xli

. 56. Joseph opened all the storehouses but not in all: as Abraham was eminent for of corn: Christ is our Joseph, that opens faith, Moses for meekness, but Christ excels all the treasuries and storehouses of grace, in every grace.

and coinmunicates to us. He is not only 12. There is a never-failing fulness of grace sweet as the honey-comb, but drops as the in Christ ; grace in the saints is ebbing and honey-comb; this is a great comfort, in flowing, it is not always in the same degree Christ our Mediator there is a cornucopia, and proportion; at one tiine David's faith and fulness of all grace; and Christ is dewas strong, at another time so faint and sirous that we should come to him for grace, weak that you could hardly feel any pulse, like the full breast that aches till it be Ps. xxxi. 22, “ I said, I am cut off from be- drawn. fore thine eyes.” But grace in Christ is a Use 1. Admire the glory of this Mediator; never-failing fulness, it did never abate in he is God-man, he is co-essentially glorious the least degree, he never lost a drop of his with the Father. All the Jews that saw holiness. What was said of Joseph, may Christ in the flesh, did not see his Godhead; more truly be applied to Christ, Gen. xlix. all that saw the man did not see the Messiah ; 23, “ The archers shot at him, but his bow the temple of Solomon within was embelabode in strength.” Men and devils shot lished with gold; travellers, as they passed at him, but his grace remained in its full along, might see the outside of the temple, vigour and strength,—“his bow abode in but only the priests saw the glory which strength."

sparkled within the temple; only believers, 3. Grace in Christ is communicative, his who are made priests unto God, Rev. i. 6, grace is for us; the holy oil of the Spirit was see Christ's glorious inside, the Godhead poured on the head of this blessed Aaron shining through the manhood. that it might run down upon us. The saints Use 2. If Christ be God-man in one have not grace to bestow on others. When person, then look unto Jesus Christ alone the foolish virgins would have bought oil of for salvation. There must be something their neighbour virgins, Matt. xxv. 8, 9, of the Godhead to fasten our hope upon; “Give us of your oil, for our lamps are gone in Christ there is Godhead and manhood out," the wise virgins answered, “Not so, hypostatically united. If we could weep lest there be not enough for us and you.” rivers of tears,-out-fast Moses on the The saints have no grace to spare to others; mount,-if we were exact moralists, touchbut Christ diffuseth his grace to others; ing the law blameless,--if we could arrive grace in the saints is as water in the vessel, at the highest degree of sanctification in grace in Christ is as water in the spring; this life,—all this would not save us, withJohn i. 16, “Of his fulness have we received out looking to the merits of him who is

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God; our perfect holiness in heaven is not one of the greatest persons that is, Col. ii.
the cause of our salvation, but the righteous-9, “ In him dwells the fulness of the God-
ness of Jesus Christ. To this therefore did head bodily,” so it is of unspeakable comfort.
Paul flee, as to the horns of the altar, Phil. Christ's two natures being married together,
iii. 9, " That I may be found in him, not the divine and human, all that Christ in ei-
having my own righteousness.” It is true, ther of his natures can do for believers, he
we may look to our graces as evidences of will do. In his human nature he prays for
salvation, but to Christ's blood only as the them, in his divine nature he merits for them.
cause. In time of Noah's flood, all that This for the person of our Mediator.
trusted to the high hills and trees, and not to Use 4. Admire the love of Christ our Me-
the ark, were drowned : Heb. xii. 2, "Look- diator, that he should humble himself, and
ing unto Jesus;" and so look unto him, as take our flesh, that he might redeem us.
to believe in him, that so Christ may not only Believers should put Christ in their bosom,
be united to our nature, but to our persons, as the spouse did, Cant. i. 13, “ Lie betwixt
John xx. 31, " That believing, you may have my breasts." What was said of Ignatius,
life through his name."

that the name of Jesus was found written in Use 3. Is Jesus Christ God and man in his heart, should be verified of every saint, one person? This, as it shows the dignity he should have Jesus Christ written in his of believers, that they are nearly related to heart.

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Deut. xviii. 15. The Lord thy God will raise up unto thee a Prophet, &c.
Having spoken of the person of Christ, we | as pretend to bave a light or revelation above
are next to speak of the offices of Christ, the word, or contrary to it, never had their
Prophetical, Priestly, Regal.

teaching from Christ, Isa. viii. 20.
I. Prophetical.
"The Lord thy God will

A. 2. Christ teacheth these sacred mysteraise up unto thee a Prophet.” Enuncia- ries, inwardly, by the Spirit, John xvi. 13. tur hic locus de Christo,-it is spoken of The world knows not what it is, 1 Cor. ii. Christ. There are several names given to 14, “The natural man receives not the things Christ as a Prophet : He is called “the Coun- of God, neither can he know them.” He sellor,' Isa. ix. 6. In uno Christo Angelus knows not what it is to be transformed by fæderis completur, Fagius. «The Messen- the renewing of the mind, Rom. xii. 2, or ger of the covenant,’ Mal. iii. 1. A Lamp,' what the inward workings of the Spirit mean; 2 Sam. xxii. 29. "The Morning-star,' Rev. these are riddles and paradoxes to him. He xxü. 16. Jesus Christ is the great Prophet may have more insight into the things of the of his church. The woman of Samaria, gave world than a believer, but he doth not see the a shrewd guess, John iv. 16. He is the best deep things of God. A swine may see an teacher

, he makes all other teaching effec- acorn under a tree, but he cannot see a star ; tual

, Luke xxiv. 45, “ Then opened he their he who is taught of Christ sees the arcana understanding.” He did not only open the imperii,—the secrets of the kingdom of heascriptures, but opened their understanding. ven. He teacheth to profit , Isa. xlviii. 17, “ I am

Quest. What are the lessons Christ the Lord thy God, who teacheth thee to teacheth ? profit.”

Ans. 1. He teacheth us to see into our Quest. How doth Christ teach?

own hearts. Take the most mercurial wits, Ans. 1. Externally, by his word, Ps. cxix. the greatest politicians that understand the 105, “ Thy word is a lamp to my feet.” Such mysteries of state, yet they know not the


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mysteries of their own hearts, they cannot 3, “ If so be ye have tasted that the Lord is believe there is that evil in them as is, gracious ;" Ps. xxxiv. 8, “ Taste and see 2 Kings viii. 13, “ Is thy servant a dog ?" that the Lord is good." It is one thing to Grande profundum est homo, Aug. The hear a truth preached, another thing to taste heart is a great deep, which is not easily fa- it; one thing to read promise, another thomed. But Christ when he teacheth, re- thing to taste it. David had got a taste of moves the veil of ignorance, and lights a the word, Ps. cxix. 102, 103, “ Thou hast man into his own heart; and now he sees taught me: How sweet are thy words unto swarms of vain thoughts,-he blusheth to my taste ! yea, sweeter than honey to my see how sin mingles with his duties,-his mouth." The apostle ca]ls it the savour of stars are mixed with clouds, he prays, as knowledge, 2 Cor. ii. 14. The light of knowAustin, that God would deliver him from him- ledge is one thing, the savour another. self.

Christ makes us taste a savouriness in the A. 2. The second lesson Christ teacheth, word. is the vanity of the creature, A natural man 3. Christ, when he teacheth, makes us sets up his happiness here, worships the gold- obey. Others may instruct, but cannot comen image; but he that Christ hath anointed mand obedience; they teach to be humble, with his eye-salve, hath a spirit of discern- but men remain proud. The Prophet had ing, he looks upon the creature in its night- been denouncing judgments against the peodress, sees it to be empty and unsatisfying, ple of Judah, but they would not hear, Jer. not commensurate to a heaven-born soul. xliv. 17, “ We will do whatsoever goeth out Solomon had put all the creatures into a lim- of our own mouth, to bake cakes to the queen beck, and when he came to extract the spirit of heaven.” Men come quasi armed in a and quintessence, all was vanity, Eccl. ii. 11. coat of mail that the sword of the word will The apostle calls it a show or apparition, not enter; but when Christ comes to teach, 1 Cor. vii. 31, having no intrinsical goodness. he removes this obstinacy; he not only in

A. 3. The third lesson is the excellency of forms the judgment, but inclines the will. He
things unseen. Christ gives the soul a sight doth not only come with the light of his word,
of glory, a prospect of eternity, 2 Cor. iv. 18, but the rod of his strength, and makes the
“ We look not at things which are seen, but stubborn sinner yield to him. His grace is
at things which are not seen.” Moses saw irresistible.
him who is invisible,' Heb. ix. 27. And 4. Christ teacheth easily. Others teach
the Patriarchs saw a better country, viz. a with difficulty. Difficulty in finding out a
heavenly, Heb. xi. 16, where delights of an truth, and in inculcating it, Isa. xxviii. 10,
gels, rivers of pleasure, the flower of joy, “ Precept (must be) upon precept, and line
fully ripe and blown.


teach all their lives, Quest. How doth Christ's teaching differ and the word take no impression. They from other teaching ?

complain, as Isa. xlix. 4, “I have spent my Ans. Several ways:

labour in vain,” ploughed on rocks; but Christ 1. Christ teacheth the heart. Others may the great Prophet teacheth with ease. He teach the ear, Christ the heart. Acts. xvi. can with the least touch of his Spirit con14, “Whose heart the Lord opened." All vert; he can say, “ Let there be light;" with that the dispensers of the word can do is but a word he conveys grace. to work knowledge, Christ works grace ; 5. Christ when he teacheth makes men they can but give you the light of the truth, willing to learn. Men may teach others, but Christ gives you the love of the truth ; they they have no mind to learn, Prov. i. 7, can only teach you what to believe, Christ“ Fools despise instruction ;" they rage at teacheth how to believe.

the word, as if a patient should rage at the 2. Christ gives us a taste of the word. physician when he brings him a cordial ; Ministers may set the food of the word be- thus backward are men to their own salvafore you, and carve it out to you ; but it is tion. But Christ makes his people a wil. only Christ causeth you to taste it, i. Pet. ii. | ling people,' Ps. cx. 3, They prize know


upon line.”

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