And this is that wliich he calls a clear and plain answer from the Scripture, leaving the application of it unto the argument to other men's conjecture; which, as far as I can conceive, must be thus: — It is true Christ paid a ransom for none but those for whom he is a mediator and priest; but Christ is to be considered two ways:
END OF Christ's death as actually accomplished. 189
.E'irst, As a general mediator and priest for all; secondly, As a special mediator and priest for some. Now, he pays the ransom as a general mediator. This I conceive may be some part of his mean- ing; for in itself the whole is in expression so barbarous and remote from common sense, — in substance such a wild, unchristian madness, as contempt Avould far better suit it than a reply. The truth is, for sense and expression in men who, from their manual trades, leap into the office of preaching and employment of writing, I know no reason why we should expect. Only, it can never enough be lamented that wildness, in such tattered rags, should find entertainment, whilst sober truth is shut out of doors; for what, I pray you, is the mean- ing of this distinction, " Christ is either a general mediator between God and man, or a special mediator of the new testament?" Was it ever heard before that Christ was any way a mediator but as he is so of the new testament? A mediator is not of one; all media- tion respects an agTeement of several parties; and every mediator is the mediator of a covenant. Now, if Christ be a mediator more generally than as he is so of the new covenant, of what covenant, I beseech you, was that? Of the covenant of works? Would not such an assertion overthrow the whole gospel ? Would it not be de- rogatory to the honour of Jesus Christ that he should be the media- tor of a cancelled covenant? Is it not contrary to Scripture, affirming him a "surety" (not of the first, but) "of a better testament?" Heb. vii. 22. Are not such bold assertors fitter to be catechised than to preach? But we must not let it pass thus. The man harps upon some- thing that he hath heard from some Arminian doctor, though he hath had the ill-hap so poorly to make out his conceptions. Where- fore, being in some measure acquainted with their occasions, which they colour with those texts of Scripture which are here produced, I shall briefly remove the poor shift, that so our former argument may stand unshaken.
The poverty of the answer, as before expressed, hath been suffi- ciently already declared. The fruits of Christ's mediation have been distinguished by some into those that are more general and those which are more peculiar, which, in some sense, may be tolerable ; but that the offices of Christ should be said to be either general or peculiar, and himself in relation to them so considered, is a gross, unshapen fancy. I answer, then, to the thing intended, that we deny any such general mediation, or function of office in general, in Christ, as should extend itself beyond his church or chosen. It was his "church" which he " redeemed with his own blood," Acts xx. 28; his "church" that " he loved and gave himself for it, that he might sanc- tify and cleanse it with the washing of water by the word, that he might present it to himself a glorious church," Eph. v. 25-27. They were his "sheep" he "laid down his life for," John x. 15 ; and " appeareth in
190 THE DEATH OF DEATH. [BOOK L
heaven for us," Heb. ix. 24. Not one word of mediating for any- other in the Scripture. Look upon his incarnation. It was " be- cause the children were partakers of flesh and blood/' chap. ii. 14 ; not because all the world were so. Look upon his oblation : " For their sakes," Sdlih. he, ("those whom thou hast given me,") "do I sanctify my- self," Jolm xvii. 19 ; that is, to be an oblation, which was the work he had then in hand. Look upon his resurrection : " He was delivered for our offences, and was raised again for ott?' justification," Rom. iv. 25. Look upon his ascension: " I go," saith he, " to my Father and your Father, and that to prepare a place for you," John xiv. 2. Look upon his perpetuated intercession. Is it not to " save to the uttermost them that come unto God by him?" Heb. vii. 25. Not one word of this general mediation for all. Nay, if you will hear himself, he de- nies in plain terms to mediate for all : " I pray not," saith he, " for the world, but for them which thou hast given me," John xvii. 9.
But let us see what is brought to confirm this distinction. 1 Tim. ii. 5 is quoted for the maintenance thereof: " For there is one God, and one mediator between God and men, the man Christ Jesus." What then, I pray? what will be concluded hence? Cannot Christ be a mediator between God and men, but he must be a mediator for all men? Are not the elect men? do not the children partake of flesh and blood? doth not his church consist of men? What reason is there to assert, out of an indefinite proposition, a universal conclu- sion? Because Christ was a mediator for men (which Avere true had he been so only for his apostles), shall Ave conclude therefore he was so for all men? " Apage nugas!"