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is done in Preaching, the other in Prayer. Touching both these our Apostle Saint Paul indoctrinates his scholer Timothy in this Epitle. 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 fouldier, a private christian, [fighting the good 1 Tim.6.12. fight of faith] (as elsewhere he exhorts him:) 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 confcience: So it followeth: Faith, the Doctrine of faith, that facred Depofitum, the doctrine of the Gospel which was committed to his trust; This Timothy must hold, holding it fast, and holding it forth; therein discharging his confcience in the fight of God and Man. The later of these he doth in the former part of this chapter, which beginneth (as you may fee) 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

1 Tim.6.20.

)

All men i. e. All forts and conditions of men. Particula uni- For so must we understand that univerfall verfalis femper Particle, both there, and where else we meet ad hominum with it in this chapter (as Calvin noteth it upgenera referri on this text) debet, as relating not unto all particular perfonas. Calv, individuall persons; (for there are some for ad Textum. whom Chrift would not pray: [ I pray not

non ad

fo

for the world, Job.17.9.] viz. the Reprobate
world, that mundus damnandorum (as Au
gustine calleth it,) such as in Gods eternall
purpose and decree were passed by, and ordai-
ned to just condemnation for fin: And there
are some for whom Christians may not pray,
viz. Malicious apoftates, such as have sinned
that fin unto death, the fin against the Holy
Ghost, [I do not fay (faith Saint John) that 1 John 5. 16.
a man should pray for it, pray for pardon for
any that have committed that fin, which in it
self, is irremissable, unpardonable,) but to the
severall species, the severall kinds and conditi-
ons 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 ὑροχή, in eminent place, the Higher Powers, as the Apostle elsewhere Rom. 13.1. 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, perfecutors of the Saints? True; such they were; And in that regard poffibly some might make it a question whether they ought to be prayed for, or rather

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prayed against. To take off that scruple, and to fet 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 moth 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 fight of Godour Saviour, ver.3.

3. A 3d Argument is taken from Gods gracious purpose revealed in the Gospel, which extendeth it felfe indefinitely, and indifferently to all forts 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 tothe former) is taken from that common Intereft which all forts of persons have, or may have, in the same God, and in the same Christ, [For there is one God, andone Mediatour betwixt God and men, the Man Christ Jesus.] One God both to Jews and Gentiles. [Is be

4

Is he

hee the God of the Jews only? (faith the Apo-
stle Rom.3.29.)
Yea of the Gentiles also. It is one God that ju-
ftifieth the Circumcifion (the Jews)by faith, and
the Vucircumcifion (the Gentiles) through..
faith. And as one God, so one Media-
tour; As one God the Creatour and Father
of all, fo one Lord Jesus Christ by and
through whom all may have access unto that
God.

not also of the Gentiles? Rom.3.29.30.

And thus have I brought you to the words of the Text. Out of which I shall onely fingle 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.

1.

100

T

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

For the better handling of which Propofition, 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. 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 Exclufion 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

B 3

pofition.

4

Divided into twoDoctrines.

"י

I

Doct.1.

Jesus Christ is Mediatour betwixt God and

men.

confequence and concernment. Begin with the former.

Jesus Christ is a Mediatour betwixt God and

men.

So we find him elfe where stiled. Gal.3.19. The Apostle speaking of the Law given upon Confirmat. Mount Sinai, he faith it was ordeined by Angels in the hand of a Mediatour. Who was that Mediatour? Mofes (fays some;) whom God made use of as an Internuncius, an Agent

Vide Bexam.
Gr. Annor.
or Interpreter between him and his people.
Ex Gracis, So Beza earnestly contends that the word
Chryfoftomus, there must be understood, giving diverse Rea-
Theophilactus, fons for it. Others (amongst whom judici-
Oecumenius & ous Calvin is one) understand it of Christ,
Ex Latinis, of whom Moses was a figure. Moses was a
Ambrofius, gustinus, Hie-Typicall, Christ is the true Mediatour.

ronimus, Pri-
More clearly and expresly in that Epi-
mafius, citati stle to the Hebrews, the Authour speaking of
per Cl. Efpen-Christ, he calleth him the Mediatour of a
caum de Medi- better Covenant, Chapt. 8. 6. ideft, the new
atore, Cap.4. Covenant. So he elfe-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
of confirming a granted truth. Our main bu-
finesse will lie in Explication, Illustration, Ap-
plication.

11

Explicat.

By way of Explication, we shall look first upon the word, then upon the Thing. For the Word: Μεσίζης, faith the Original. A word which Erasmus looketh upon as peculiar to the facred Scriptures, not to be found

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amongst