by John Flavel
"And for their sakes I sanctify myself." John 17:19
Jesus Christ being fitted with a body, and authorized 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--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, (That is,) I give up myself for a holy sacrifice. And so our English Annotations, I sanctify, (That is,) I consecrate and voluntarily offer myself a holy and unblemished sacrifice to you 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 Dan. 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 (that is,) for the elect's sake, for them whom you gave 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;
DOCTRINE. 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, Heb. 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 there.
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, you would not; but a body have you prepared me," Heb. 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 plucked from the fold, but it is an active verb he uses 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", Heb. 10:14. And John 9:18, "I lay down my life of myself; no man takes 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 says, God sent his Son, and God gave his Son; so when it would set forth Christ's willingness to it, it says, 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, Heb. 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 Pet. 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, Isa. 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, Heb. 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; Isa. 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 you had sent me." While he lived on earth, he lived as one wholly set apart for us: and when he died, he died for us, Gal. 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 says, "for our justification," Rom. 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," Heb. 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 Thess. 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," Levit. 16:21. Thus Isa. 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 you be their pride, their unbelief, their hardness of heart, their vain thoughts, their earthly-mindedness, etc. You are 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, That is, 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 everywhere refer it. So in 1 Cor. 5:7. "Christ our passover is sacrificed for us." Eph. 5:2. "He loved the church, and gave himself for it." See Tit. 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. Isa. 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, Heb. 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 Cor. 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 Cor. 6:20, and a ransom, Matt. 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 your, that the justification might be mine; the agony your, that the victory might be mine; the pain was your, and the ease mine; the stripes your, and the healing balm issuing from them mine; the vinegar and gall were your, that the honey and sweet might be mine; the curse was your, that the blessing might be mine; the crown of thorns was your, that the crown of glory might be mine; the death was your, the life purchased by it mine; you paid 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. O then, "I beseech you, brethren, by the mercies of God, present your bodies,", That is, 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," Rom. 12:1. As your good was Christ's end, so let his glory be your end. Let Christ be the "end of your conversation," Heb. 13:7. As Christ could say, To me to live is you; so do you say, "For us to live is Christ," Phil. 1:21. O that all who profess faith in Christ, could subscribe cordially to that profession, Rom. 14:8. "None of us lives 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, Hos. 3:3 "You shall be for me, and not for another; so will I be for you." Ah, what a life is the life of a Christian; Christ all for you, and you all for him. Blessed exchange! Soul, (says Christ) all I have is your, Lord, (says the soul) and all I have is your. Soul, (says Christ) my person is wonderful, but what I am, I am for you: my life was spent in labor and travail, but lived for you. And Lord, (says the believers, my person is vile, and not worth your accepting; but such as it is, it is your; my soul, with all and every faculty; my body, and every member of it, my gifts, time, and all my talents are your.
And see that as Christ bequeathed and made over himself to you, so you, in like manner, bestow and make over yourselves to him. He lived not, neither died (as you hear) for himself, but you. O that you, in like manner, would down with self, and exalt Christ in the room of it. 'Woe, woe is me, (says one) that the holy profession of Christ is made a showy 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. O if I could be master of that house-idol, myself, mine own, mine own wit, will, credit, and ease, how blessed were I! O 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. - O wretched idol, myself, when shall I see you wholly decourted, and Christ wholly put in your room? O 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 you 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 between them; let not the world step in and say, half mine. You will never do Christ right, nor answer this grace, until you can say, as it is, Psalm. 73:25, "Whom have I in heaven but you? and on earth there is none that I desire in comparison of you." 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, yes, and life too, to serve him, you are not worthy of him, Matt. 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, dying work; 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?" Heb. 11:26.
He had so entirely devoted himself to your work, that He could not be at rest until 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 you behind me, Satan." O 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, Heb. 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 woe 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 Cor. 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 affections 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. O then, when you draw near 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. "You have trodden down all that err from your 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, Rom. 16:4. That is, eminently hazarded their lives for him; and he himself could "rejoice, if he were offered up upon the sacrifice and service of their faith," Phil. 2:17. And in the next times, what more known, even to the enemies of Christianity, than their fervent love one to another? 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 laving down life, how few will lay down twelve pence for them? I remember, it is the observation of a late Worthy, upon Mat. 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. O, 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. O try then, whether true holiness (and that is only to be judged by its conformity to its pattern, 1 Pet. 1:15. "As he that called you is holy, so be you 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 you 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.
O brethren, let not the feet of your conversation be as the feet of a lame man, which are unequal, Prov. 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 you holy "en pase anastrofe", 1 Pet. 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," Rev. 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 you examples of holiness too, unto all that are about you. "Let your light so shine before men, that they may see your good works," Matth. 5:16. As wicked men infect one another by their examples, and diffuse their poison and malignity, wherever they come; so do you 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 near 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 you holy herein, as God is holy. Indeed, there is this difference between 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 you so likewise that you 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."
The Nature of Christ's Mediation
"There is one Mediator between 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 Pet. 2:5, 6. that the great God might dwell and walk in it, 2 Cor. 6:16. The preparations for that temple were but of few years, but the consultations and preparations for this were from eternity, Prov. 8:31. And as there were preparations for this work (which Christ dispatched in a few years) before the world began; so it will be matter of eternal admiration and praise, when this world shall be dissolved. What this astonishing glorious work is, this text will inform your as to the general nature of it: it is the work of mediation between 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 context) you have a description of Jesus the Mediator: and he is here described four ways, namely, 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 as 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, between God and man; yet but one only mediator of reconciliation between 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 between God and men.
He is described by the nature and quality of his person—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, has, 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—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,
DOCTRINE. That Jesus Christ is the true and only Mediator between God and men.
"You are come to Jesus the Mediator of the new covenant," Heb. 12:24. "And for this cause he is the Mediator of the New Testament," etc. Heb. 9:14. I might show you a whole vein of scriptures running this way; but to keep a profitable and clear method, I shall show,
First, What is the sense of this word "Mediator".
Secondly, What it implies, as it is applied to Christ.
Thirdly, How it appears that he is the true and only Mediator between God and men.
Fourthly, In what capacity he performed his mediatory work.
First, What is the sense and import of this word—Mediator? The true sense and importance of it, is a middle Person, or one that interposes between two parties at variance, to make peace between them. So that as Satan is a medium of discord; so Christ is 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, That is, 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 between 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 between 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; That is, 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 manages this his mediation,
1. As an umpire or arbitrator; one that layeth his hands upon both parties, as Job speaks, chapter 9:33. so does Christ, he layeth his hands (speaking after the manner of men) upon God, and says, Father, will you be at peace with them, and re admit them into your favor? If you will, you shall be fully satisfied for all that they have done against you. And then he layeth his hand upon man, and says, poor sinner, be not discouraged, you shall 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 suretyship; which is,
3. The third way of his mediation. So the apostle speaks, Heb. 7: he is the surety, or pledge. Which, as the learned David Pareus well expresses it, is one that engages 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 suretyship, namely, 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 between 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 between 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. " You hate all the workers of iniquity." And man was filled with unnatural enmity against his God, Rom. 1:30.—haters of God; this put an end to all friendly commerce and fellowship between him and God. Reader, say not in your 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; yes, he sinned while as yet his creation-mercy was fresh upon him; and in this sin was most horrible ingratitude: yes, a casting off the yoke of obedience almost as soon as God had put it on. God now saw the work of his hands spoiled, a race of rebels now to be propagated, who, in their successive generations would be fighting against God: he saw it, and his just indignation sparkled against man, and resolves to pursue him to the bottom of hell.
2. It implies, a necessity of satisfaction and reparation to the justice of God. For the very design and end of this mediation was to make peace, by giving full satisfaction to the party that was wronged. The Photinians, and some others, have dreamed of a reconciliation with God, founded not upon satisfaction, but upon the absolute mercy, goodness, and free-will of God. "But concerning that absolute goodness and mercy of God, reconciling sinners to himself, there is a deep silence throughout the scriptures:" and whatever is spoken of it, upon that account, is as it works to us through Christ, Eph. 1:3, 4, 5. Acts 4:12. John 6:40. And we cannot imagine, either how God could exercise mercy to the prejudice of his justice, which must be, if we must be reconciled without full satisfaction; or how such a full satisfaction should be made by any other than Christ. Mercy, indeed moved in the heart of God to poor man; but from his heart it found no way to vent itself for us, but through the heart blood of Jesus Christ: and in him the justice of God was fully satisfied, and the misery of the creature fully cured. And so, as Augustine speaks, "God neither lost the severity of his justice in the goodness of mercy, nor the goodness of his mercy in the exactness of his severity." But if it had been possible God could have found out a way to reconcile us without satisfaction, yet it is past doubt now, that he has pitched and fixed on this way. And for any now to imagine to reconcile themselves to God by anything but faith in the blood of this mediator, is not only most vain in itself, and destructive to the soul, but most insolently derogatory to the wisdom and grace of God.
And to such I would say, as Tertullian to Marcion, whom he calls the murderer of truth, "spare the only hope of the whole world, O you who destroy 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 between God and man, must bring God a price in His hand, and that adequate to the offence and wrongs done him, else he will not treat about peace; and so did our Mediator.
3. Christ being a Mediator of reconciliation and intercession, implies the infinite value of his blood and sufferings, as that which in itself was sufficient to stop the course of God's justice, and render him not only placable, but abundantly satisfied and well pleased, even with those that before were enemies. And so much is said of it. Col. 1:21, 22. "And you that were sometimes alienated, and enemies in your minds by wicked works, yet now has he reconciled, in the body of his flesh through death, to present you holy, and unblamable, and unreproveable in his sight." Surely, that which can cause the holy God, justly incensed against sinners, to lay aside all his wrath, and take an enemy into his bosom, and establish such an amity as can never more be broken, but to rest in his love, and to joy over him with singing, as it is, Zeph. 3:17, this must be a most excellent and efficacious thing.
4. Christ's being a Mediator of reconciliation, implies the ardent love and large pity that filled his heart towards poor sinners. For he does not only mediate by way of entreaty, going between both, and persuading and begging peace; but he mediates, (as you have heard) in the capacity of a surety, by putting himself under an obligation to satisfy our debts. O how compassionately did his heart work towards us, that when he saw the arm of justice lifted up to destroy us, would interpose himself, and receive the stroke, though he knew it would smite him dead! Our Mediator, like Jonah his type, seeing the stormy sea of God's wrath working tempestuously, and ready to swallow us up, cast in himself to appease the storm. I remember how much that noble act of Marcus Curtius is celebrated in the Roman history, who being informed by the oracle, that the great breach made by the earthquake could not be closed, except something of worth were cast into it, heated with love to the commonwealth, he went and cast in himself. This was looked upon as a bold and brave adventure. But what was this to Christ?
5. Christ being a mediator between 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, Gen. 3:15. Ever since, until his incarnation, he was a virtual and effectual Mediator; and, on that account, he is called, "the Lamb slain from the beginning of the world," Rev. 13:8. And actually, from the time of his incarnation. But having discussed this more largely in a former discourse, I shall dismiss it here, and apply myself to the third thing proposed, which is,
Thirdly, How it appears that Jesus Christ is the true and only Mediator between God and men. I reply, it is manifest he is so,
1. Because he, and no other, is revealed to us by God. And if God reveal him, and no other, we must receive him, and no other as such. Take but two scriptures at present, that in 1 Cor. 8:5. "The heathen have many gods, and many lords," That is, 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 between the gods and them, to convey their prayers to the gods, and the blessings of the gods back again to them. "But unto us (says he) there is but one God, the Father, of whom are all things, and we by him," That is, one supreme essence, the first spring and fountain of blessings, and one Lord, That is, 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, That is, no other authority, or rather, no other person authorised under heaven, That is, 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 between God and men: no other is revealed in scripture; no other is sufficient for it; no other needed beside him.
Fourthly, The last thing to be explained is, in what capacity he executed his mediatory work.
About which we affirm, according to scripture, that he performs that work as God-man, in both natures. Papists, in denying Christ to act as mediator, according to his divine nature, do at once spoil the whole mediation of Christ of all its efficacy, dignity and value, which arise from that nature, which they deny to co-operate, and exert its virtue in his active and passive obedience. They say, the apostle, in my text, distinguishes the Mediator from God, in saying, "there is one God and one Mediator." We aptly reply, that the same Apostle distinguishes Christ from man, Gal. 1:1. "Not by man, but by Jesus Christ." Does it thence follow that Christ is not true man? Or that according to his divine nature only, he called Paul? But what need I stay my reader here; Had not Christ, as Mediator, power to lay down his life, and power to take it up again? John 10:17,18. Had he not, as Mediator, all power in heaven and earth to institute ordinances, and appoint officers? Matt. 28:18. To baptize men with the Holy Spirit and fire? Matt. 3:11. To keep those his Father gave him in this world? John 17:12. To raise up the saints again in the last day? John 6:54. Are these, with many more I might name, the effects of the mere human nature? Or, were they not performed by him as God-man? And besides, how could he, as Mediator, be the object of our faith, and religious adoration, if we are not to respect him as God-man? But I long now to be at the application of this: and the first inference from it, is this,
INFERENCE 1. That it is a dangerous thing to reject Jesus Christ the only Mediator between God and man. Alas! there is no other to interpose and screen you from the devouring fire, the everlasting burnings! O it is a fearful thing to fall into the hands of the living God! And into his hands you must needs fall, without an interest in the only Mediator. Which of us can dwell with devouring fire? Who can endure the everlasting burnings? Isa. 33:14. You know how they singed and scorched the green tree, but what would they do to the dry tree? Luke 23:31. Indeed, if there were another plank to save after the shipwreck; any other way to be reconciled to God, besides Jesus the Mediator, somewhat might be said to excuse this folly; but you are shut up to the faith of Christ, as to your last remedy, Gal. 3:23. You are like starving beggars, that are come to the last door. O take heed of despising, or neglecting Christ! If so, there's none to intercede with God for you; the breach between him and you can never be composed. I remember, here, the words of Eli, to his profane sons, who caused men to abhor the offerings of the Lord, 1 Sam. 2:25. "If one man sin against another, the judge shall judge him; but if a man sin against the Lord, who shall entreat for him?" The meaning is, common trespasses between 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, (says 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 spoke it with deep resentment—"I will have nothing to do with an absolute God," that is, with God without a Mediator. thus the devils have to do with God: but will you, 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. O this is a horrid sin, and that which both pours the greatest contempt upon Christ, and brings the surest and sorest destruction upon the sinner! I am ashamed my pen should English what mine eyes have seen in the writings of Papists, ascribing as much, yes, 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 says, I have trod the wine-press alone, and of the people there was no man with me? true Lord, there was no man with you, but there was a woman with you, who received all these wounds in her heart which you received in your 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 has dropped from single pens, but even from councils, to the reproach of Jesus Christ, and his blood.
How do they stamp their own sordid works with the peculiar dignity and value of Christ's blood; and therein seek to enter at the gate which God has shut to all the worlds because Jesus Christ the prince entered in thereby, Ezek. 44:2, 3. He entered into heaven in a direct immediate way, even in his own name, and for his own sake; this gate, says 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 between 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, O my soul, you may thank your 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, yes, chained up, and no more coming near the Lord: not a soul could have any access to him, either in a way of communion in this world, or of enjoyment in that to come. It was Jesus the Mediator that opened that door again, and in him it is that we have boldness, and access with confidence, Eph. 3:12. "We can now come to God by a new and living way, consecrated for us through the veil, that is to say, his flesh," Hub. 10:20. The veil had a double use, as Christ's flesh answerable has: it hid the glory of the Sanctum Sanctorum, and also gave entrance into it. Christ's incarnation rebates the edge of the divine glory and brightness, that we may be able to bear it and converse with it; and it gives admission into it also. O thank your dear Lord Jesus for your present and future heaven! these are mercies which daily emerge out of the ocean of Christ's blood, and come swimming in it to our doors. Blessed be God for Jesus Christ!
INFERENCE. 4. If Jesus Christ is the true and only Mediator, both of reconciliation and meritorious intercession between 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 between them and God, and prevent all future breaches. "Being justified by faith, we have peace with God, through our Lord Jesus Christ," Rom. 5:1. It is a firm and lasting peace, and the Mediator that made it, is now in heaven to maintain it forever, and prevent new jars, Heb. 9:24. "There to appear in the presence of God for us;" according to the custom of princes and states, who, being confederated, have their agents residing in each others courts, who upon all occasions appear in the presence of the prince, in the name and behalf of those whom they represent, and negotiate for.
And here it is proper to reflect upon the profound and incomprehensible wisdom of God, who has made an advantage to us, even out of our sin and misery. Come, see and adore the wisdom of our God, that has so improved, reduced, and disposed the fall of Adam, as to make a singular advantage thereby to advance his offspring to a better state! It was truly said by one of the ancients upon this account, "That Job was a happier man on the ash-heap, 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—a happy wickedness: we may call Adam's fall—a happy fall, because ordered and over-ruled by the wisdom of God, to such an advantage for us. And to that purpose Austin somewhere sweetly speaks, "O how happily did I fall in Adam, who rose again more happy in Christ!" Thus did the Lord turn a poison into an antidote, thus did that dreadful fall make way for a more blessed and fixed state. Now are we so confirmed, fixed, and established in Christ, by the favor of God, that there can be no more such fatal breaches, and dreadful jars between 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 between 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 between Jesus Christ and the evils they see like to fall upon his name and interest in the world? O that there were but SUCH a heart in the people of God! I remember it is a saving of Jerome, when he heard the revilings and blaspheming of many against Christ, and his precious truths, "O (said he) that they would turn their weapons from Christ to me, and be satisfied with my blood!" And much to the same sense is that sweet one of Bernard, "Happy were I, if God would vouchsafe to use me as a shield." And David could say, "The reproaches of them that reproached you, 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, between Christ and the wrath of men, when he (as you hear) interposed himself between you and the eternal wrath of God!
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From The Fountain of Life by John Flavel