AMongst Ministeriall offices and services there are two which are looked upon as chief and principall , viz. Coherence to speak from God , and to God . To speake from God to his people , to speake to God for his people . The one of these is done in Preaching , the other in Prayer . Touching both these our Apostle Saint Paul indoctrinates his scholer Timothy in this Epistle . The former he doth in the close of the chapter foregoing , ver. 18. where he giveth it in charge to him , that he should [ War a good warfare . ] And that not only as a private souldier , a private christian , [ fighting the good fight of faith ] ( as elsewhere he exhorts him : 1 Tim. 6.12 . ) but as a publick officer , a Minister of the Gospel , maintaining the truth of God against all false Teachers and Corrupters of it . [ Holding faith and a good conscience : ] So it followeth : Faith , the Doctrine of faith , that sacred Depositum , the doctrine of the Gospel which was committed to his trust ; This Timothy must hold , 1 Tim. 6.20 . holding it fast , and holding it forth ; therein discharging his conscience in the sight of God and Man . The later of these he doth in the former part of this chapter , which beginneth ( as you may see ) with a serious exhortation and incitement to all kindes of publick prayer [ I exhort therefore , that first of all Supplications , Prayers , Intercessions , and giving of thanks be made : ] But for whom should they be made ? why , generally , [ for All men ] i. e. All sorts and conditions of men . For so must we understand that universall Particle , Particula universalis semper ad hominum genera referri debet , non ad personas . Calv. ad Textum . both there , and where else we meet with it in this chapter ( as Calvin noteth it upon this text ) as relating not unto all particular individuall persons ; ( for there are some for whom Christ would not pray : [ I pray not for the world , Joh. 17.9 . ] viz. the Reprobate world , that mundus damnandorum ( as Augustine calleth it , ) such as in Gods eternall purpose and decree were passed by , and ordained to just condemnation for sin : And there are some for whom Christians may not pray , viz. Malicious apostates , such as have sinned that sin unto death , the sin against the Holy Ghost , 1 John 5.16 . [ I do not say ( saith Saint John ) that a man should pray for it , ] pray for pardon for any that have committed that sin , which in it self , is irremissable , unpardonable , ) but to the severall species , the severall kinds and conditions of men , not only Jews but Gentiles ; not only Christians but Infidels , not onely friends but enemies . Thus in generall , Pray for all men .

More particularly , for Publick persons , Magistrates , Rulers . So it followeth , [ For Kings and all that are in Authority : ] Magistrates , whether supreme , or subordinate : All that were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in eminent place , the Higher Powers , Rom. 13.1 . as the Apostle elsewhere calleth them : Such must be remembred by Timothy and others , and that in the first place .

But how so ? what , were not the Magistrates and Rulers of those times generally ( if not universally ) professed Enemies to the Truth and Church of God , persecutors of the Saints ? True ; such they were ; And in that regard possibly some might make it a question whether they ought to be prayed for , or rather prayed against . To take off that scruple , and to set on the general duty , the Apostle subjoyns three or four Arguments or Reasons in the verses following .

1. The first whereof peculiarly concerneth them . And it is fetched from that Head which swaieth most with Flesh and Blood , ab utili ; from the profit and advantage that might accrue from this Duty . In so doing , Timothy and others might reap no small benefit . By this means , through the blessing of God upon the government of superiors , they might injoy a Civil peace [ That we may lead a quiet and peaceable life in all Godlinesse and Honesty , ver. 2. ]

2. But , however ( in the 2d place ) in praying for them , and others , they should performe a service acceptable unto God [ For this is good and acceptable in the sight of God our Saviour , ver. 3.

3. A 3d Argument is taken from Gods gracious purpose revealed in the Gospel , which extendeth it selfe indefinitely , and indifferently to all sorts of persons [ Who will have all men to be saved , and to come to the knowledge of the truth , ver. 4.

4. A 4th and last ( being near a kin to the former ) is taken from that common Interest which all sorts of persons have , or may have , in the same God , and in the same Christ , [ For there is one God , and one Mediatour betwixt God and men , the Man Christ Jesus . ] One God both to Jews and Gentiles . [ Is hee the God of the Jews only ? ( saith the Apostle Rom. 3.29 . ) Is he not also of the Gentiles ? Rom. 3.29 , 30. Yea of the Gentiles also . It is one God that justifeth the Circumcision ( the Jews ) by faith , and the Vncircumcision ( the Gentiles ) through faith . ] And as one God , so one Mediatour ; As one God the Creatour and Father of all , so one Lord Jesus Christ by and through whom all may have access unto that God .

And thus have I brought you to the words of the Text. Out of which I shall onely single forth the later clause . A clause which holdeth forth unto us that great Gospel-foundation , upon which the whole work of mans salvation resteth ; the very summe and substance of all Christian Religion .

There is one Mediatour betwixt God and men , the Man Christ Jesus . General Proposition .

For the better handling of which Proposition , that I may not graspe too much at once , I shall divide it , and draw it forth into two . 1. Jesus Christ is a Mediatour betwixt God and men : 2. He is the one and only Mediatour . Divided into two Doctrines . In the former we have the generall office of Christ , he is a Mediatour . In the later we have the peculiar Appropriation of this office unto him , with an Exclusion of all others from having any share in it ; He is the one and Only Mediatour . Upon these two I shall insist severally ; craving your best Attentions to go along with me ; this being a subject of high consequence and concernment . Begin with the former .

Doct. 1. Jesus Christ is Mediatour betwixt God and men . Confirmat . Jesus Christ is a Mediatour betwixt God and men .

So we find him elsewhere stiled . Gal. 3.19 . The Apostle speaking of the Law given upon Mount Sinai , he saith it was ordeined by Angels in the hand of a Mediatour . Who was that Mediatour ? Moses ( says some ; ) whom God made use of as an Internuncius , an Agent or Interpreter between him and his people . Vide Bezam . Gr. Annot. So Beza earnestly contends that the word there must be understood , Ex Graecis , Chrysostomus , Theophilactus , Occumenius , Ex Latinis , Ambrosius , Augustinus , Hieronimus , Primasius , citati per Cl. Espencaeum de Mediatore , Cap. 4. giving diverse Reasons for it . Others ( amongst whom judicious Calvin is one ) understand it of Christ , of whom Moses was a figure . Moses was a Typicall , Christ is the true Mediatour .

More clearly and expresly in that Epistle to the Hebrews , the Authour speaking of Christ , he calleth him the Mediatour of a better Covenant , Chapt. 8.6 . id est , the new Covenant . So he else-where explaines it , [ The Mediatour of the new Testament ] Chap. 9.15 . [ Jesus the Mediatour of the new Covenant . ] Chap. 12.24 Not to spend time in exhorting or confirming a granted truth . Our main businesse will lie in Explication , Illustration , Application .

Explicat . By way of Explication , we shall look first upon the Word , then upon the Thing .

1. Of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 1. For the Word : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , saith the Original . A word which Erasmus looketh upon as peculiar to the sacred Scriptures , not to be found amongst profane Authours . In the translating of it I find some slight difference . Tertullian sometimes , ( and after him Catellio ) renders it Sequester , an Vmpire , or Arbitratour , one that standeth indifferently disposed betwixt two parties . Others , Interventor , Internuncius , one that cometh betwixt two parties as an Agent , a Messenger . Others , Interpres , an Interpreter , one that imparts the mind of one to another . Others , Intercessor , one that intercedes , steppeth in betwixt two , to let and hinder the exceeding of somewhat which is betwixt them . Others , Conciliator , a Reconciler , one that procureth Love or Agreement betwixt two or more , who were strangers , or Enemies each to other . Not to trouble you with these triviall differences . The word properly signifieth , as our translation renders it , Mediatour , A Mediatour , a Middler , a Middle person that dealeth betwixt two others . This for the Word .

2. For the Thing . 2. Of the Thing . How and in what respect is Christ said to be a Mediatour ? To this I answer in the generall . He is a middle person dealing betwixt God and man . More particularly and fully . Christ a Mediatour in a twofold respect . He may be said to be a Mediatour in a twofold respect . 1. In respect of his Person : 2. In respect of his office . In respect of his Person , he is a middle person betwixt God and man . In respect of his office , Tileni Syntagma de Officio Chricti . §. 39. Corn. à Lap. ad Textum . he is a middle person dealing betwixt God and man . The former of these Bellarmine first , and after him some others , call Mediatio substantialis , a substantiall Mediation . The later Mediatio , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , an operative Mediation . Which Distinction , Chamier Panstratia , de Christo Mediatore . however ( as Chamier noteth upon it ) it be a new-coined one , not to be found among the Ancients , and possibly may be abused by the mis-application of it , ( as it is by Bellarmine himselfe , ) yet in it selfe it is Orthodox , serving not unfitly to explain unto us this great and usefull Doctrine . I shall deal with these branches severally .

1. In respect of his Person ; God-Man . 1. He is a Mediatour in respect of his Person . A middle Person betwixt God and Man , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . So may he well be called , in as much as he participates of both Natures , being 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , God and Man ; God-man . Such a Mediatour ought to be ; one that hath interest in both parties . And such is the Lord Jesus , One that hath interest in both Natures , the God-head , and the Man-hood .

Evinced by Scripture . For this , Scripture is expresse and cleare to those that will not shut their eyes against the light . What else can we make of that known place of our Apostle in the 3d chapter of this Epistle ? Magnum est pietatis mysterium , quod manifestatum est in carne . V. Lat. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Grot. ad loc . Qui ipse alibi aliter locum citat . sc. Jo. 1.14 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . ver. 16. [ God was manifested in the flesh ] Not the Mystery of Godlinesse . ( So indeed the Vulgar Latine rendereth it ; and so Grotius would have it , leaving out the word [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , God ] which ( saith he ) Hincmarus informs him was added by the Nestorians ; and Erasmus conjectures was put in against the Arians , [ Great is the mystery of Godlinesse , which was manifested in the flesh , ] viz. by Christ and his Apostles , weak , mortall men . ) But [ God ] was manifested in the flesh , ] which word [ God ] Beza more rightly conceives was in some Copies expunged by those who denyed the Divinity of Christ , Vide Bezam in Graec. Annot. ad locum , fusè . or the Vnion of the two Natures . As for the former reading and exposition ( as Beza rightly observes upon it ) it is inconsistent with that which followeth in the verse . To let passe other passages ; How can it be said of the Mystery of Godlinesse ( what we find in the close of that verse ) that it was received up into Glory ? Certainely this cannot be applied unto any other thing but the Person of Christ , even God manifested in the flesh . I am not ignorant how Grotius goeth about to elude that Allegation . The Mystery of Godlinesse , Gloriosè admodùm exaltatum est , nempè quià multo majorem attulit sanctitatem , quàm ulla antehac dogmata . Grot. Annot. ad loc . the Gospel ( saith he ) may be said to be Exalted in Glory , in as much as it brought in greater sanctity into the world then any other Doctrine before it had done . But the word in the Originall is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which properly signifieth ( as Beza renders it ) Sursum receptus est , Received , or taken up . Which the Evangelist Saint Luke applieth unto Christ , Acts 1.2 . and ver. 22. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , he was taken up . The evidence is cleare to those that will not Festucam quaerere ( as he spake ) seek strawes to put out their owne eyes withall . That passage of the Apostle is a description of the Messiah , [ God manifested in the flesh . ] God , i. e. the eternall Son of God , the second Person in the blessed Trinity , being God coessentiall and coequall with his Father . He was manifested in the flesh , by assuming the humane nature into a personall union with the divine .

To the same purpose is that other obvious Text of St John , Joh. 1.14 . [ The Word was made flesh . ] The Word , of which he saith in the first verse , that it was with God , and was God . The increated , essential Word , the second Person in the blessed Trinity , it was made flesh , viz. by taking the nature of a man into such a personal union with his Godhead . Thus was the Messiah , both God , and Man , two natures in one Person ; Truly God , and truly Man .

Christ truly Man . Truly Man . For that , were there no other Text in Scripture to assert it , this one which we have now in hand would put it out of doubt . [ There is one Mediatour betwixt God and men , the [ Man ] Christ Jesus . ]

As truly God . If there be any question , it must be about his Godhead . That the Arians of former , and the Socinians of later times , have not onely questioned , but denied . And for countenance of that their damnable Heresie , amongst other Texts of Scripture , they take hold of this we have now in hand , [ There is one Mediatour betwixt God and men , the [ Man ] Christ Jesus . ]

The Godhead of Christ evinced by Scripture Testimony . But for this also Scripture speaketh as fully , as expresly , as for the former . Testimonies are obvious . In the old Testament , Isa. 9.6 . The Prophet speaking of the Messiah , he calleth him the [ mighty God ] El Gibbor [ El ] being one of the names of God . More clearly the Prophet Jeremie , Jer. 23.6 . This is the name whereby he shall be called , [ The Lord our Righteousnesse . ] Jehovah Tzidkeu , Jehovah our Righteousnesse . A name proper unto God ( as the Jewes acknowledge ) not so communicable to any creature .

In the New Testament , Acts 20.28 . Paul chargeth the Elders at Ephesus , that they should feed the Church of God which he hath purchased with his blood . The Church of [ God ] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , of the Lord . So indeed Grotius would evade it , telling us of some Greek Copies that so read it . True , Beza , instanceth in five of them ; In quinque Exemplaribus logitur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : Beza ad loc . Hunc locum eludere frustrà conati sunt Ariani . Bez. Gr. Annot. ad loc . but then they add'd the word [ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , God ] to it . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Lord and God . A Text speaking so full for the Divinity of Christ , that ( as Beza saith of it . ) All the Arians in the world do but in vaine go about to elude it .

To this add that other obvious one of the Apostle , Rom. 9.5 . where speaking of Christ , he calleth him [ God blessed for ever . ] True it is ( what Erasmus observes , Cyprianus lib. adversus Judaeos 2 cap. 5. Hilarius , in Psal. 12.2 . Vide Bezam Graec. Annot. and Grotius sayeth hold of ) that in citing this Text , some of the Ancients , as Cyprian and Hilary , have left out the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , God . But that omission ( saith Beza ) is to be imputed Librariorum vitio , to the writers or keepers of those copies ; which plainly appears in that the designe of both these Authours in those places is from that Text to prove that the Name of God doth truely and properly agree unto Christ . To which purpose also the Greek Father Athanasius in his disputation against the Arians urgeth both that Text and Word .

To these ( if need were ) other Testimonies might be added , as that known one Phil. 2.6 . where the Apostle speaking of Christ , he saith , that Hee being in the form of God , thought it no robbery to be equall with God . ] Which place , however obscured by Erasmus , and wrested and blanched by Grotius , and others , yet speaketh fully for the Divinity of Christ , as Beza clearly vindicates it . Beza Gr. Annot. To these adde , Tit. 2.13 . & 3.4 . Jude 25. 1 John 5.20 . And that other Joh. 5.18 . where this is laid down for a ground of the Jews malice against our Saviour , that he said , that God was his father , making himselfe equall with God .