The things whereof we have thus far discoursed, relating immediately unto the person of Christ in itself, may seem to have somewhat of difficulty in them unto such whose minds are not duly exercised in the contemplation of heavenly things. Unto others they are evident in their own experience, and instructive unto them that are willing to learn. That which remains will be yet more plain unto the understanding and capacity of the meanest believer. And this is, the glory of Christ in his office of mediator, and the discharge thereof.
In our beholding of the glory of Christ herein does the exercise of faith in this life principally consist; so the apostle declares it, Phil. iii. 8, 10, “Yea doubtless, and I count all things loss for the excellency of the knowledge of Christ Jesus my Lord: that I may know him, and the power of his resurrection, and the fellowship of his sufferings, being made conformable unto his death.” This therefore, we must treat of somewhat more at large.
“There is one God,” saith the apostle, “and one mediator between God and men, the man Christ Jesus,” 1 Tim. ii. 5. In that great difference between God and man occasioned by our sin and apostasy from him, which of itself could issue in nothing but the utter ruin of the whole race of mankind, there was none in heaven or earth, in their original nature and operations, who was meet or able to make up righteous peace between them. Yet must this be done by a mediator, or cease for ever.
This mediator could not be God himself absolutely considered; for “a mediator is not of one, but God is one,” Gal. iii. 20. Whatever God might do herein in a way of sovereign grace, yet he could not do it in the way of mediation; which yet was necessary unto his own glory, as we have at large discoursed elsewhere.
And as for creatures, there was none in heaven or earth that was meet to undertake this office. For “if one man sin against another, the judge shall judge him; but if a man sin against the Lord, who shall entreat for him?” 1 Sam. ii. 25. There is not “any days-man betwixt us, that might lay his hand upon us both,” Job ix. 33.
In this state of things the Lord Christ, as the Son of God, said, “Lo, I come to do thy will, O God. Sacrifice and burnt-offerings thou wouldest not, but a body hast thou prepared me; and, lo, I come to do thy will,” Heb. x. 5, 9. By the assumption of our nature into union with himself, in his own divine person he became every way meet for the discharge of this office, and undertakes it accordingly.
That which we inquire after at present, is, the glory of Christ herein, and how we may behold that glory. And there are three things wherein we may take a prospect of it.
1. In his susception of this office.
2. In his discharge of it.
3. In the event and consequence thereof, or what ensued thereon.
In the susception of this office we may behold the glory of Christ, — I. In his condescension; II. In his love.
I. We may behold this glory in his infinite condescension to take this office on him, and our nature to be his own unto that end. It did not befall him by lot or chance; — it was not imposed on him against his will; — it belonged not unto him by any necessity of nature or condition, he stood not in need of it; — it was no addition unto him; but of his own mind and accord he graciously condescended unto the susception and discharge of it.
So the apostle expresseth it, Phil. ii. 5–8, “Let this mind be in you which was also in Christ Jesus: who, being in the form of God, thought it not robbery to be equal with God; but made himself of no reputation, and took upon him the form of a servant, and was made in the likeness of men; and being found in fashion as a man, he humbled himself, and became obedient unto death, even the death of the cross.”
It was the mind that was in Jesus Christ which is proposed unto our consideration and imitation, — what he was inclined and disposed unto from himself and his own mind alone. And that in general which is ascribed unto him is κένοσις, exinanition, or self-emptying; he emptied himself. This the ancient church called his συγκατάβασις, as we do his condescension; an act of which kind in God is called the “humbling of himself,” Ps. cxiii. 6.
Wherefore, the susception of our nature for the discharge of the office of mediation therein was an infinite condescension in the Son of God, wherein he is exceedingly glorious in the eyes of believers.
And I shall do these three things:— 1. Show in general the greatness of his condescension; 2. Declare the especial nature of it; and, 3. Take what view we are able of the glory of Christ therein.
1. Such is the transcendent excellency of the divine nature, that it is said of God that he “dwelleth on high,” and “humbleth himself to behold the things that are in heaven, and in the earth,” Ps. cxiii. 5, 6. He condescends from the prerogative of his excellency to behold, to look upon, to take notice of, the most glorious things in heaven above, and the greatest things in the earth below. All his respect unto the creatures, the most glorious of them, is an act of infinite condescension. And it is so on two accounts.