As for the other scripture, in which it is said, _Another angel stood at the altar, and there was given him much incense, that he should offer it, with the prayers of all saints_, that is generally understood, by those who do not give into this absurd opinion of the Papists, as spoken of our Saviour, and then it makes nothing to their purpose, but rather militates against it. But if it be objected, to this sense of the text, that our Saviour cannot properly be called _another angel_, and therefore it must be meant of one of the created angels; the sense but now given of the foregoing scripture may be accommodated to it, and so the meaning is, this angel, or one of the angels, _stood at the altar before the Lamb_, and, in an emblematical way, is set forth, as having incense put into his hand, which he presents to him; not as offering it up for himself, but as signifying that it was for the sake of Christ’s merits, that the prayers of his people, here on earth, ascended with acceptance in the sight of God. And it is as though he should say to Christ, “The incense is thine, thou hast a right to the glory thereof; and therefore let all know, that this is the only foundation of the church’s hope, that their wants shall be supplied by thee.” So that this does not give the least countenance to the Popish doctrine, of there being other mediators between God and man besides our Lord Jesus Christ. Some of the Papists, indeed, are sensible that this opinion tends to detract from the glory of our great Mediator, and therefore they chuse rather to assert, that the saints and angels are mediators between Christ and men, so that we are through their means, to have access to him, and by him, to the Father: but, since Christ not only condescended to take our nature upon him, and therein to procure redemption for us; but invited his people to _come to him_; and since it is said, _through him we have an access unto the Father_, Eph. ii. 18. and no mention is made of any, by whom we have access to Christ; and our access to God is founded only in his blood, we have nothing else to do, but, by faith, in what he has done and suffered to draw nigh to God, as to a Father, reconciled to this great and only Mediator. II. This Mediator is described, as to his Person, as God incarnate, or, as it is expressed, the eternal Son of God, of one substance, and equal with the Father, who became Man, and that, in the most proper sense, by assuming to himself a true body, and a reasonable soul, which are the two constituent parts of man. Here we are to consider,