Wherefore he saith when he ascended up on high he led captivity captive and gave gifts unto men Col. 2.15 And having spoiled principalities and powers he made a shew of them openly triumphing over them in it It was in the faith of these Promises made to Christ concerning his Father's standing by him in this work and crowning it with success in his hand that he put on that holy hardness against all opposition and walked as unconcerned who stood in his way since his Father was with him engaged by so solemn an act of promise and covenant made with him Isa 50.6 7 8 9 I gave my back to the smiters and my cheeks to them that plucked off the hair I hid not my face from shame and spitting For the Lord God will help me therefore shall I not be confounded therefore have I set my face like a flint and I know that I shall not be ashamed He is neer that justifieth me who will contend with me let us stand together who is mine adversary let him come neer to me Behold the Lord God will help me who is he that shall condemn me lo they all shall wax old as a garment the moth shall eat them up The fifth kind of Promises made by Jehovah to Christ in the Covenant of Redemption were those that relate unto his Fathers acceptance of the travel of his Soul in this work of our Redemption And under this I comprehend 1. Whatsoever was spoken to him of his Father's delectation and taking pleasure in the person of Christ God-man and in his Mediatory-transactions all delight ariseth from sutableness and this from Christ's sutableness unto the Lords ends and the service unto which he was chosen and his sutable actings unto these ends Luk. 3.21 22 Now when all the people were baptized it came to past that Jesus also being baptized and praying the heaven was opened And the Holy Ghost descended in a bodily shape like a dove upon him and a voice came from heaven which said then art my beloved Son in thee I am well-pleased Prov. 8.30 Then I was by him as one brought up with him and I was daily his delight rejoycing always before him Isa 42.1 Behold my servant whom I uphold mune elect in whom my soul delighteth 2. The promise of gracious acceptance to whatsoever he should act or request on the behalf of his Redeemed ones within the time of Grace Isa 49.8 Thus saith the Lord in an acceptable time have I heard thee and in a day of salvation have I helped thee Joh. 11.41 42 Father I thank thee that thou hast heard me And I knew that thou hearest me always Heb. 5.7 Who in the days of his flesh when he had offered up Prayers and Supplications with strong crying and tears unto him that was able to save him from death and was heard in that he feared 3. The Promises of Justification there was some sort of Justification covenanted to him which he eyeth and wherewith he encouraged himself under hard and reproachful usage Isa 50.8 He is near that iustifieth me who will contend with me and accordingly it is said of him 1 Tim. 3.16 he was justified in the spirit and though he was not capable of remission of sin and justification from intrinsecal guilt for he had none being holy harmless undefiled and separate from sinners Heb. 7.26 because he had done no violence neither was there any deceit in his mouth Isa 53.7 Yet justification is promised to him and he is said to be justified 1. Because he was a perfect doer and obeyer of the Law 1 Joh. 1.7 But if we walk in the light as he is in the light we have fellowship one with another and the blood of Jesus Christ his Son cleanseth us from all sin Christ did in all things give consummate and perfect obedience to the Law and this is to be justified by a Law-justification and title to life which Adam should have had if he had obeyed the Law and Covenant of works 2. When his cause is justified he himself is formally justified in respect of these sins for which he undertook to satisfie the cause that he stood for in the Covenant of Redemption the action is win in Law that he stood for and that was his elect peoples cause for whom he stood when Justice smote him he is justified and acquitted from our sins though he had none of his own Rom. 6.9 knowing that Christ being raised from the dead dieth no more death hath no more dominion over him 3. He is justified as a publick person though in no private capacity as head of the party whom he represented and whose Law place he took upon him as one who personated and acted the part of another by allowance and warrant of Law Heb. 2.10.13 For it became him for whom are all things and by whom are all things in bringing many Sons unto glory to make the Captain of their salvation perfect through sufferings And again I will put â—â—y trust in him and again Behold I and the children which God hath given me 4. He is justified declaratively in regard that he was declared by a Law act and Judicial-declaration to he Jesus the righteous 1. Joh. 2.1 who had fatisfied the Law Rom. 1.4 And declared to be the Son of God with power according to the spirit of holiness by the resurrection from the dead he was declared justified by his resurrection even as he was declared condemned by his death 5. He is justified by cancelling his bond of Suretiship which he gave to Jehovah and now having compleatly satisfied for our debts which was the intent of that bond of Suretiship the right is cancelled according to the manner of the Creditor's delivering back the bond to the Debtor when it is satisfied And thus we are to conceive when he blotted out the hand-writing of ordinances that was against us Col. 2.14 that he had then a discharge of his bond of Suretiship for our debt for his bond could not lye for our debt when ours was cancelled And though the precise scope of that Scripture and Context lead us to understand the cancelling there mentioned as firstly relative to the Ceremonial-Law yet I know no reason why we should restrict it to that only but we may extend it to the sins against and threatnings of the Moral Law also in so far as that is a writing against us especially since the words immediately before speak of Justification and remission of all sins as a fruit of Christ's death and the words following declare the extent of his death in this glorious conquest and triumph over all his peoples enemies 6. He is justified because it is acted and recorded in the volume of the book of the written word that he hath fulfilled what was written of his undertaking in the book of God's eternal Decrees and in this sense a person may be said to be justified who being acted in the record of a book to perform any
which was offended and doth receive the satisfaction 2. Christ God-man in one person having man's nature that offended united into a personal union with the Godhead was thereby fitted so to stand in our place and upon our side as a party different from God that he might therein satisfie wrath and therein merit by making a full and real compensation to offended Justice 3. Christ God-man who makes the satisfaction as he is God being one with the Father while he satisfies the Father's Justice he satisfies his own but as he is God-man being a party different from the Father he is by the Soveraignty of free Grace given to be a Surety and the satisfaction which he makes in our Nature as our Surety is accepted by his Father as by another party Assert 4. Christ was chosen and predestinated Lord Mediator and we are chosen in him before he is a party covenanting with Jehovah about the work of our Redemption I say 1. He is first in order in the eternal purpose of God designed and set apart to do this work before he gave an actual consent unto the Covenant of Suretiship This followeth necessarily upon the former Assertion for if the Covenant be made with Christ God-man with Christ Mediator betwixt God and man then he must needs be Mediator by some eternal act of the counsel of God antecedent in order of nature to this Covenant with him which is made with him considered as God to be made manifest in the flesh 2. I say not only Christ is chosen but we also are chosen in him unto the fruit of that great labour and service which he was designed to undergo for a Covenant of Suretiship and Redemption does not only suppose a Redeemer and Surety predestinated to be undertaker for a lost people but also a people designed to be partakers of the Redemption which he was to work So that I say this Covenant that was made with Christ God-man does suppose Christ's headship and our membership by eternal predestination and by a co-ordination which may be express'd in this order first the chosen head and then the body God did not not first chuse a body and then had a head to seek for them nor did he chuse a head to be without a body or as one that knew not of a body for that head but Election which was the first act of God's love in eternity fell first upon Christ whom God did chuâ—â— to be the head of his body the Church and the Captain of Salvation to all the chosen company and having chosen him he chused us in him as our head and as the first-born of the elect house and family Rom. 8.29 For whom he did foreknow he also did predestinate to be conformed to the Image of his Son that he might be the first born among many brethren Eph. 1.4 According as he hath chosen us in him before the foundation of the world that we should be holy and without blame before him in love CHAP. IV. Of the Tenor Articles and Subject-matter of the Covenant of Redemption or of the Commands Conditions and Promises thereof THE Subject-matter and Articles of the Covenant of Suretiship which were agreed and concluded betwixt Jehovah and Christ by an eternal Compact which also may be divided into commands conditions and promises of that Covenant were mainly these seven Who should be the Redeemed Who the Redeemer What his work When to be done How to be applied What his reward And what assurance given betwixt the parties for mutual performance Now because some of these Articles may seem to be the same upon the matter which I have before asserted to be supposed as antecedent in order of nature to the Covenant of Redemption Let it be remembred that they may well be supposed in our manner of conceiving thereof as antecedent in God's purpose and yet be Articles of this Covenant and fall under Christ's actual consent which makes a closed Covenant about them for it is not repugnant that the same thing be concluded in the eternal purpose of God's Will and in his eternal agreement with Christ 1. By this Covenant it was agreed betwixt Jehovah and Christ God-man who should be the Redeemed people there was a definite certain number of Redeemed ones agreed upon for whom Christ should pay a price he was not Surety and undertaker for all Mankind nor for all the visible Church to whom the Gospel shall be preached for his undertaking is no wider nor larger than his dying purchasing Redemption bearing Iniquity Praying c. these being of equal extent and efficacy for whom Christ was undertaker to his Father for them he dyed and purchased Redemption by his death for them he did pray and make intercession c. Now 't is manifest that he did not purchase Redemption and make intercession for all Mankind but for a chosen people Heb. 9.15 And for this cause he is the Mediator of the New Testament that by means of death for the redemption of the transgressions that were under the first Testament they who are called might receive the promise of eternal inheritance Joh. 17.9 I pray for them I pray not for the world but for them that thou hast given me for they are thine Neither was Christ undertaker for a people under any general notions or qualifications such as them that should believe in him or the like not knowing definitely who the persons were but he was Surety and undertaker only for the elect and for a definite number of people who were by number and name given to him by his Father and received by him to be redeemed by his blood which doth plainly appear by the description of the Redeemed people who are ordinarily called those whom the Father gave unto Christ Joh. 17.3 6 9 11. 6.37 39. and who were chosen in him Eph. 1.4 and whose names are written in the book of life and in the Lambs book of life as if the Father who gave them to Christ had kept one record of their number and names and the Lord Mediator who undertook for them had kept another Rev. 20.12 and 21.27 2. By this Covenant it was agreed betwixt Jehovah and Christ who should be the Redeemer I say it was agreed who should be the person to undertake this great work of Redemption and Salvation for these elect people for although we may conceive that Christ was predestinated unto this work before his actual consent yet we must conceive the agreement is by his own actual consent and compact with God See the agreement and consent of both the parties that Christ shall be the Lord Jehovah his servant in this work Isa 49.5 6 And now saith the Lord that formed me from the womb to be his servant to bring Jacob again to him though Israel be not gathered yet shall I be glorious in the eyes of the Lord and my God shall be my strength And he said it is a light thing that thou shouldst be my
love to man Heb. 2.16 For verily he took not on him the nature of Angels but he took on him the seed of Abraham This necessity belongs only to the divine Nature which is most perfect and cannot by any Agent whatsoever be brought not to be or to be other or otherwise than he is Jam. 1.17 with whom is no variableness neither shadow of turning 2. A natural necessity when any thing floweth necessarily and meerly from the principles of nature and thus the fire burneth and the stone descendeth Now the Covenant of Redemption is not necessary by this natural necessity for God did not enter in Covenant with Christ as the fire burns necessarily and naturally for 1. Then it had been impossible for God not to have shewed mercy upon fallen man and that in this very way of Redemption by Christ for natural Agents cannot but act according to their natural properties but it is manifest from God's passing by the fallen Angels that he might have passed by man also in his sinful state 2. If God had either purposed in himself or exercised justice or mercy or both which is inconsistent implicant and impossible by this natural necessity then his justice and mercy being infinite he should have shewed mercy up on all or exercised justice upon all he should either have punished all that sinned to the utmost as soon as they had sinned or he should have shewed mercy upon all as soon as there were qualified objects for mercy the reason is obvious because all natural Agents work to the utmost they can 3. Then there should have been no Compact nor Covenant betwixt Jehovah and Christ for supposing such a natural necessity we destroy free consent and agreement which is essential to this Covenant and is proved in the foregoing Chapter 3. There is an hypothetical necessity which ariseth from God's ordination and appointment or as others call it a necessity of consequence when any thing is necessary upon supposition of some other thing and this is not an absolute necessity in the things themselves and their immutability but a limited respective necessity upon connexion of one thing with another Again this limited respective necessity as Mr. Anth. Burgess well observes is sometimes from the efficient cause True Doctrine of Justif Part 2. Serm. 11. because he is thus and thus disposed as when 't is said there must be heresies 1 Cor. 11 29. That is partly in regard of the efficient cause although the Text mentioneth there only the final cause because there will be Ignorance and Pride always in men 2. From the material cause Thus death is necessary and inevitable because we have principles of corruptibility within us 3. From the formal cause because that is immutable and unchangeable 4. From the final cause supposing such an end When we speak of the necessity of the Covenant of Suretiship or Redemption it is this third and last kind of necessity we mean it was hypothetically and respectively necessary only that God should enter in Covenant with Christ to wit upon supposition of some other thing that God had decreed and purposed in himself And here let us a little enquire Quest 1. What were these things which God's entering in Covenant with Christ doth suppose 2. What was the necessity of a Covenant betwixt God and Christ supposing these things 3. Whether this hypothetical and respective necessity of a Covenant with Christ flowed only from the final cause from the ends which God had purposed in himself or from the efficient cause also that is from God's natural propension to Justice or Mercy Answ 1. The Covenant of Redemption wherein God entered with Christ did proceed upon supposition of these things mainly I do not say only nor do I determine the order of the things supposed 1. This Covenant supposeth that God had purposed in himself and decreed eminently to glorifie himself in the way of justice and mercy Rom. 9.22 23 What if God willing to shew his wrath and to make his power known endured with much long-suffering the vessels of wrath fitted to destruction And that he might make known the riches of his glory on the vessels of mercy which he had afore prepared unto glory 2 This Covenant supposeth that God had purposed and decreed that there should be objects qualified and fit for the glorifying of both these Attributes and this was absolutely necessary to that purpose both quoad exercitium quoad specificationem actus in respect of the exercise of the act and the specification and manner of it For to some properties in God there is required no object and to others no qualification of the object To God's Omnipotency there is required no object because it makes its objects and to God's Wisdom there is required no qualification in the object for he can order every thing to a glorious end Yet to God's mercy and justice ad extra there are not only required objects but objects so qualified either with Grace or Sin as Mr. Burgess observes Therefore the Covenant of Redemption doth suppose the purpose and decree of God about the creation of man in a blessed but mutable state Doct. of Justif p. 1. p. 105. p. 2. p. 105. and his fall from his Primitive blessedness and first Covenant-state into Sin that there might be objects and qualified objects for glorifying the Attributes of mercy and justice upon which the Apostle in the place before-mentioned Rom. 9.22 23. calls vessels of mercy and vessels of wrath 3. The Covenant of Redemption supposeth God's purpose and free decree so far to follow his Covenant-truth and justice upon man as not to acquit him without a satisfaction to Justice in his own person or by a surety of the same kind that sinned Heb. 9.15 And for this cause he is the Mediator of the New Testament that by means of death for the redemption of the transgressions that were under the first testament they which are called might receive the promise of the eternal Inheritance 4. The Covenant of Redemption supposeth that God had purposed to have in Makind the objects for plorifying both these Attributes of mercy and justice that he would not punish all sin with eternal death nor yet let all go unpunished but would manifest his justice in some objects and the riches of his Grace in others Rom. 9.22 23. 5. The Covenant of Redemption supposeth that God had chosen Christ first to do the work of Redemption by satisfying justice and entreating mercy Psal 89.3 I have made a Covenant with my chosen And Heb. 2.17 Wherefore in all things it behoved him to be made like unto his brethren that he might be a merciful and faithful high priest in things pertaining to God to make reconciliation for the sins of the people And that he had chosen the vessels of mercy in him unto grace and glory Eph. 1.4 5 According as he hath chosen us in him before the foundation of the world that we
should be holy and without blame before him in love Having predestinated us unto the Adoption of children by Jesus Christ unto himself according to the good pleasure of his will I say then his suppositis these and such like things being supposed God enters in a Covenant with Christ Quest 2. But supposing that it is decreed that divine justice shall be satisfied and that the truth of the threatning of the Covenant of works should be verified upon man offending or upon a sufficient surety supposing also that Christ is designed in the counsel of God unto this work of redeeming lost man by performing a satisfaction to the justice of God It is yet a question What needed the Covenant of Redemption or Suretiship betwixt God and Christ Might not the work have been done without any Compact Covenant or Agreement betwixt the Father and the Son Answ I shall only here give a short answer referring the more full and particular satisfaction of this question unto the latter part of this Chapter wherein I have purposed the handling of the particular ends and intents for which the Covenant of Redemption is necessary For present I say 1. It might suffice that God decreed and plainly revealed that the satisfaction which his justice will have for sin and which Christ has given was agreed betwixt them by a Covenant and so in respect of infinite wisdom which worketh by deep counsel and doth nothing without a reason it was necessary because God thought fit that it should be so he pitched upon this way But beside this 2. Whatsoever necessity was in regard of infinite wisdom that lost man should be redeemed sin should not be pardoned without a satisfaction that Christ should be our Redeemer and should come and give that satisfaction the same necessity also requires a Covenant betwixt God and Christ for carrying on that work in the way of Agreement so that if a Mediator a Saviour and Redeemer a Surety a ransom were necessary in regard of infinite wisdom which found out this Gospel-dispensation and new way of life then was a Covenant of Suretiship and Redemption necessary also in the same respect 3. The work of Redemption performed by Christ was such as could not be undertaken and performed without a Covenant for it required commanding and obeying sending and going asking and receiving working and rewarding all which import and suppose superiority and inferiority or subordination which could not be betwixt the Father and the Son who is equal with God Phil. 2.6 unless that by Agreement Compact Consent and Covenant the Son of God had humbled himself and became obedient unto death even the death of the Cross Phil. 2.8 The work of Redemption unto which Christ was designed in the counsel of God required several offices employments trusts and relations to be sustained by him whereof I hinted something in the foregoing Chapter which not being essential to the Son of God nor belonging to him by any natural absolute or immutable necessity upon supposal of the decree of God that the Son should do the work of Redemption there was a necessity of Consequence that there should be a Covenant of Redemption and Suretiship that by the Father's calling and command and by the Sons consent and agreement making up a voluntary Compact the Son of God might bear these offices and trusts and relations which otherwise he should not have born Isa 42.1.6 Behold my servant whom I uphold mine elect in whom my soul delighteth I the Lord have called thee in righteousness and will hold thine hand Psal 2.7 I will declare the decree the Lord hath said unto me thou art my Son this day have I begotten thee Heb. 5.5 6 So also Christ glorified not himself to be made an high priest but he that said unto him Thou art my Son to day have I begotten thee As he saith also in another place Thou art a priest for ever after the order of Melchisedeo Quest 3. Whether did this Hypothetical necessity of God's entering in Covenant with Christ to pay a ransom or as others speak this necessity of consequence flow only from a finall cause to wit God's ends which he purposed in himself or from the efficient cause also to wit from justice in God that could not remit sin without satisfaction Answ 1. Concerning the necessity of God's covenanting with Christ in respect of the ends which he purposed in himself there is no question Which were 1. The supream end to glorifie his mercy and justice I mean his declarative glory that shines ad extra not the essential glory of God whereby he was infinitely glorious from eternity and should eternally be essentially glorious though neither Man nor Angel nor any other object of his glory had been created This is the glory spoken of in these Scriptures Prov. 16.4 The Lord hath made all things for himself yea even the wicked for the day of evil Eph. 1.6 To the praise of the glory of his grace wherein he hath made us accepted in the beloved 2. The subordinate end which also is a medium or means for advancing the supream end the Redemption and Salvation of his elect people to be brought about in such manner as might manifest and declare the glory of justice and mercy both in saving some not all and passing by others upon whom he had purposed to declare his justice and in saving these whom he purposed to redeem in such a way as justice might be satisfied and mercy also entreated Rom. 3.24 Being justified freely by his grace through the Redemption that is in Jesus Christ Eph. 1.7 In whom we have Redemption through his blood the forgiveness of sins according to the riches of his grace It is manifest I say that in regard of these great ends the Covenant of Redemption made with Christ was necessary God having purposed in procuring our Salvation to glorifie his mercy and justice a Mediator and Surety behoved to be engaged and there being in regard of infinite wisdom which determined it none so fit as the Son of God he must needs be engaged by his own consent and by a Covenant-agreement with Jehovah Q. But here is the question about the necessity of the Covenant of Suretiship in regard of the efficient cause to wit whether or not there was any necessity of nature or natural essential justice in God which required this way of Suretiship and Redemption necessarily in regard that he could not pardon sin without a satisfaction A. Concerning this question two reasons mainly prevail with me to be sparing in the agitation of it Pisc amica col cum vorst Lubbert 99. Error Vorst Par. in c. 2. Gen. 9. Ad Rom. dub 12. Brotb animed in Vorst Martin de Pers Christi Steg Photin p. 506 507. 1. The great difference of Judgment that is among the Orthodox in this point Several Learned men holding God's Justice in punishing and correcting sin to be so natural that he cannot but punish it
every one which seeth the Son and believeth on him may have everlasting life and I will raise him up at the last day Joh. 14.3 And if I go and prepare a place for you I will come again and receive you unto my self that where I am there ye may be also 2. But if ye enquire after the formal condition of the Covenant of Suretiship I say it was his whole obedience active and passive even unto death Phil. 2.8 and became obedient unto death even the death of the cross though the special principal eminent condition of this Covenant may be referred to the principal eminent last act of his obedience to that signal special command of laying down his life for the elect Joh. 10.18 No man taketh it from me but I lay it down of my self I have power to lay it down and I have power to take it again this commandment have I received of my Father For 1. This Covenant being a bargain betwixt Jehovah and Christ of buying a people to God then the whole price and ransom told down and payed for them must be the formal condition of that Covenant whereby we are bought with a price 1 Cor. 6.20 1 Pet. 1.18 19 For as much as ye know that ye were not redeemed with corruptible things as silver and gold from your vain conversation received by tradition from your Fathers but with the precious blood of Christ as of a Lamb without spot and without blemish 2. Christ was under a special explicite command for the performance of this condition of laying down his life as is clear from Joh. 10.18 and Christ was under a special act to obey this command as himself acknowledges Heb. 10.7 Then said I lo I come in the volume of the book it is written of me to do thy will O my God and therefore we may well call it the special condition of the Covenant of Suretiship 3. This solemn act of obedience in offering himself a Sacrifice to death for our sins is the condition of his bond of Suretiship that is most notised by the Holy Ghost and frequently referred unto as may be gathered from Heb. 9.14 15 26 How much more shall the blood of Christ who through the eternal Spirit offered himself without spot to God purge your consciences from dead works to serve the living God And for this cause he is the Mediator of the New Testament that by means of death for the Redemption of the transgressions that were under the first Testament they which are called might receive the promise of eternal inheritance but now once in the end of the world hath he appeared to put away sin by the sacrifice of himself Rom. 8.3 God sending his own Son in the likeness of sinful flesh and for sin condemned sin in the flesh And therefore when we speak of the condition of the Covenant of Suretiship this is to be held the special eminent condition thereof 4. The Father of our Lord Jesus Christ states the condition of this Covenant upon this eminent solemn act of his obedience even his making his soul an offering for sin c. for-vent which he makes the great promises of his glorious reward Isa 53. throughout 5. Our Lord Jesus Christ himself does own this as the special condition of his Coovenant of Suretiship and that both at his entring into the world Heb. 10.5 7 Wherefore when he cometh into the world he saith sacrifice and offering thou wouldst not but a body hast thou prepared me Then said I lo I come in the volume of the book it is written of me to do thy will O God And about or at the time of his leaving the world when he had fulfilled or was about to fulfil all his undertaking and conditions to his Father Joh. 17.4 I have glorified thee on the earth I have finished the work which thou gavest me to do With 19.30 When Jesus therefore had received the vinegar he said it is finished and he bowed his head and gave up the ghost These being the sum of the conditions required from Christ See Mr. Rutherf Treat of the Covenant p. 2. ch 11. And Mr. Robert's Medul Bibl. b. 2. c. 2. and undertaken by him let us enquire also after the promises made to Christ and the encouraging-conditions that were made to him by Jehovah for undertaking so hard a work as was the redemption and recovery of lost man These were of eight sorts The first kind of promises made to Christ in the Covenant of Redemption were such as relate to the offices authorities trusts and powers that were covenanted to him for the doing of this work 1. I say Jehovah promiseth to invest Christ with offices sutable to that great work of Redemption to make him Lord Mediator of the new Covenant to make him great Lord Ambassador that he might go and travel in that business of our Redemption to make him a King a Priest and a Prophet for effecting this business Psal 110. throughout The Lord said to my Lord sit thou at my right hand he shall judge among the heathen the Lord hath sworn and will not repent thou art a Priest for ever Isa 49.6 And 42.6 7 I will also give thee for a light to the Gentiles that thou mayst be my Salvation unto the ends of the earth to open the blind eyes c. Psal 2.6 7 Yet have I set my King upon my holy hill of Zion I will declare the decree the Lord said unto me c. 2. God did not only promise to invest Christ with offices and trusts but with authorities and powers also with headship and power of Judgment over Men and Angels that shall make them all bow to him Rom. 14.10.11 We shall all stand before the judgment seat of Christ for it is written As I live saith the Lord every knee shall bow to me and every tongue shall confess to God He was not a titular King or Priest nor a scenick one a King upon a stage but a King upon a throne Luk. 1.32 33 And the Lord God shall give unto him the throne of his father David And he shall reign over the house of Jacob for ever and of his kingdom there shall be no end A King that had power to bow the hearts of his Subjects and to crush the greatest Heads and Rulers in the world that oppose him Psal 110.3.5 6 Thy people shall be willing in the day of thy power The Lord at thy right hand shall strike through kings in the day of his wrath He shall judg among the heathen he shall fill the places with the dead bodies he shall wound the heads over many countries And 2.9 Thou shalt break them with a rod of iron thou shalt dash them in pieces like a potter's vessel And 45.3 4 5 Gird thy sword upon thy thigh O most mighty with thy glory and thy majesty And in thy majesty ride prosperously because of truth and meekness and righteousness and thy right hand
and didst set him over the works of thy hands Thou hast put all things in subjection under his feet for in that he put all in subjection under him he left nothing that is not put under him But now we see not yet all things put under him 7. The promises of the service of all the world and of all the creatures God promiseth and will have the services of all the creatures brought about first to Christ and then to him by Christ he hath the service of all the world promised him and indeed he payed for it for he bought it with a price the service of some as Sons to live with him and enjoy him for ever Psal 110.3 Thy people shall be willing in the day of thy power in the beauties of holiness from the womb of the morning and the service of others as slaves Psal 2.9 Thou shalt break them with a rod of iron thou shalt dash them in pieces like a potters vessel And 72.9 11 They that dwell in the wilderness shall bow before him and his enemies shall lick the dust Yea all kings shall fall before him and all nations shall serve him The whole vessels of this great house the world whether they are vessels of honour or dishonour Men or Angels elect Men or Reprobate elect Angels or Devils yet all must be for the Master's use 2 Tim. 2.20 But in a great house there are not only vessels of gold and of silver but also of wood and of earth and some to honour and some to dishonour Prov. 16.4 The Lord hath made all things for himself yea even the wicked for the day of evil CHAP. V. Of the Harmony of the Covenant of Suretiship made with Christ and the Covenant of Reconciliation and Grace made with Sinners 1. Wherein they agree 2. Wherein they differ 3. What Conjunction and Connexion is betwixt these Covenants THere is a great affinity between the Covenant of Redemption made with Christ and the Covenant of Reconciliation made with Sinners but it is not the same Covenant that is made with Christ which is made with us We are therefore to take heed to two extreams That we neither confound nor divide these two Covenants There is a likeness betwixt them but not a sameness there is an union here but not an evenness there is here a distinction but not a division a conjunction but not a confusion Let us therefore look upon these two Covenants 1. As agreeing in many things yet not being the same but still to be distinguished 2. Differing in many things yet not to be divided nor separated 3. Connected and conjoyned many ways yet not to be confounded 1. The Covenants of Redemption and Reconciliation agree together beside these things that are essential and so common to all Covenants which I do not here mention in the first rise of both pure soveraign free Grace was the fountain of both hence did both these Covenants spring There was no cause reason motive nor allurement from without nor any necessity of nature within that made Jehovah upon the one part nor Christ upon the other enter into this agreement of Suretiship it was his meer good and gracious pleasure as is already proved See Eph. 1.9 Having made known unto us the mysterie of his will according to his good pleasure which he purposed in himself 2 Tim. 1.9 Who hath saved us and called us with an holy calling not according to our works but according to his own purpose and grace which was given us in Christ Jesus before the world began And the same is the fountain-fountain-cause the first spring and rise of God's Covenant of Reconciliation with us it is not from any reason cause or motive in us nor from any necessity upon God but meerly his gracious pleasure Eph. 1.7 In whom we have Redemption through his blood the forgiveness of sins according to the riches of his grace Deut. 7.7 8 The Lord did not set his love upon you nor chuse you because ye were more in number than any people But because the Lord loved you and because he would keep the oath which he had sworn unto your fathers Mat. 11.25 I thank thee O father Lord of heaven and earth because thou hast hid these things from the wise and prudent and hast revealed them unto babes even so father for so it seemed good in thy sight 2. These two Covenants agree in this That it is the same design and business that is carried on in both The Redemption of a lost or lapsed elect people or as the Apostle calls it Heb. 2.10 The bringing many sons to glory This was the business that Christ did undertake by the Covenant of Suretiship and which he doth prosecute and perfect by the Covenant of Reconciliation This was the thing that was treated and agreed betwixt Jehovah and Christ and is now over again treated and agreed betwixt Christ and us Tit. 1.2 In hope of eternal life which God that cannot lye promised before the world began 2 Cor. 5.19 God was in Christ reconciling the world unto himself not imputing their trespasses unto them and hath committed to us the word of Reconciliation Joh. 17.4 I have glorified thee on the earth I have finished the work which thou gavest me to do 3. These two Covenants agree in this That the grand Instrumentality of doing the work in both these Covenants is upon Christ he was to be the main Instrument of action in the work of these two Covenants and is therefore as for other reasons so also upon this account called the man of God's right hand Psal 80.17 whose instrumentality and service God did use from beginning to end in all this business both of Redemption and Reconciliation Eph. 1.7 In whom we have redemption through his blood Col. 1.20 And having made peace through the blood of his cross by him to reconcile all things to himself 4. They agree in this that both these Covenants are commensurable with Gods election of the parties with whom he made the Covenants He first chused Christ and by an eternal destination elected him to be the only person that should work the great work of Redemption and be the Captain of Salvation to his people and with him only he makes the Covenant of Redemption Psal 89.19 I have exalted one chosen out of the people Again he makes choice of an elect Company to follow this Captain to be a people saved by the Lord and with this elect company only chosen in Christ he makes a Covenant of peace and reconciliation in him Luk. 1.68 69 Blessed be the Lord God of Israel for he hath visited and redeemed his people And hath raised up an horn of Salvation for us in the house of his servant David In both I say the Covenant is commensurate to God's election the parties with whom God made both these Covenants were first chosen he first chuseth and then covenanteth with the elect head and with the elect body and members
imployment Isa 49.5 Thus saith the Lord that formed me from the womb to be his servant to bring Jacob again to him Phil. 2.7 And took upon him the form of a servant 2. He is about the work of Mediation by Office and not by medling without his station which also sheweth his calling to the Work inasmuch as he was about it by Office as his duty in his Calling Heb. 3.1 Consider the Apostle and High-priest of our profession Christ Jesus Chap. 5.10 Called of God an High-priest after the order of Melchisidec And this is pointed at by all these Scriptures which make mention of the things that Christ did as Mediator he did them ex officio by vertue of some tye and obligation to do them as duties of his Office hence we find the holy-Ghost using the words must necessity became him behoved c. Heb. 2.10 17 For it became him for whom are all things Wherefore in all all things it behoved him to be made like unto his brethren Chap. 8. v. 3 Wherefore it is of necessity that this man have somewhat also to offer Joh. 4.4 And he must needs go through Samaria 3. He is in Office not by intrusion but by annointing which imports lawful calling and mission Psal 2.2 The Lord and his annointed Joh. 1.41 We have found the Messias which is being interpreted the Christ So the Apostle to the Hebrews shews of all his three Offices 4. The Scriptures plainly holds it forth and the more strongly that it is held forth both Negatively and Affirmatively denying any intrusion on Christs part and affirming a calling from God to him Heb. 5.4 5 And no man taketh this honour unto himself but he that is called of God as was Aaron So also Christ glorified not himself to be made an High-priest but he that said to him Thou art my Son to day have I begotten thee Gal. 4.4 But when the fulness of the time was come God sent forth his Son c. Joh. 6.38 39 40 44 Christ doth frequently make mention of the will of him that sent him Q. 2. By whom was Christ called unto the Office of Mediatorship A. By God his Father not excluding the other two persons of the Trinity though for orders sake it be attributed to the Father the fountain of divine operations Col. 1.19 For it pleased the Father that in him should all fulness dwell Joh. 6.27 For him hath God the Father sealed i.e. set apart designed and fitted for this Office that he was called unto this Office by God the Scripture speaketh plainly Psal 89.19 I have laid help upon one that is mighty I have exalted one chosen oâ—â— of the people Heb. 5.5 6 10 So also Christ glorified not himself to be made an High-priest but he that said unto him Thou art my Son to day have I begotten thee As he saith also in another place Thou art a Priest for ever after the Order of Melchisedec called of God an High priest after the order of Melchisedec And 3.2 Who was faithful to him that appointed him And that he could be called by no other may appear 1. From the Antiquity of his calling to this Office which was before all created beings Prov. 8.23 I was set up from everlasting from the beginning or ever the earth was He was elected to this in order before we were elected to salvation Psal 89.3 I have made a covenant with my chosen Eph. 1.4 According as he hath chosen us in him before the foundation of the world 2. From the end of the Office of a Mediator which was Reconciliation now who could find out a fit person and call him to undertake this work but he that had found out the way and means of Reconciliation which was God only for man did neither seek nor plot a peace with God Col. 1.20 It pleased the Father by him to reconcile all things to himself Psal 89.19 I have laid help upon one that is mighty 3. From the nature of the Office of Mediatorship which is an Office of Inferiority a service Mat. 20.28 Even as the Son of man came not to be ministred unto but to minister and to give his life a ransome for many Isa 42.2 Chap. 53. v. 11. Now who could design Christ call or ordain and command him unto an Office of Inferiority although by voluntary dispensation but God only Joh. 10.18 For this commandment have I received of my Father 4. From the Impossibility under which the creature stood to find any days-man except God had found one and called him to it amongst all the Creatures there was none that durst undertake this cause or could design another to undertake it viz. To interpose betwixt the Creator and the Creature Job 9.33 Neither is there any days-man betwixt us that might lay his hand upon us 1 Sam. 2.25 If one man sin against another the judg shall judg him but if a man sin against the Lord who shall intreat for him Q. 3. When was Christ called to be Mediator of the new Covenant A. For the clearing of this Consider that Christs calling to the Office of Mediatorship may import three things his Designation his Furniture his Investiture in the Office Now according as the question relateth to these parts of his Calling so it requireth different Answers 1. Christs Calling or Designation to the Office of Mediator of the Covenant is eternal he was chosen and destinated hereunto before-time even from all eternity Prov. 8.23 Wisdom was set up by the Father from everlasting designed and appointed unto this high and honourable Office and employment to be Mediator of the new Covenant yea it must be so 1. Since Gods Covenant with Christ is eternal and his chusing and designation of Christ to be Mediator is in order of nature before his Covenant with Christ for it presupposeth him to be Mediator Psal 89.3 I have made a Covenant with my chosen 2. Because our election presupposeth Christ first chosen before us as the head of the Elect Eph. 1.4 Therefore we are said to be chosen in Christ i. e. as members of the head or through him as Mediator although Christ be not the cause of Election or of Gods Love 2. Christ's calling to be Mediator in respect of his Furniture for executing that Office whereunto he was designed before time and in respect of his being invested in the Office it is in time to wit when he was anointed which was at two times especially 1. When he took our nature upon him 2. When he was to appear in the publick execution of his Offices whereof more particularly when I come to speak of his Unction Vse If Christ be called unto this Office of Mediatorship by God his Father from all eternity Then 1. wonder at the eternal love of God and let your hearts be raised up to adore the unsearchable riches of grace and wisdom manifested in Gods early calling Christ to an Office and Service for our sake and Christs voluntary
not an High-priest which cannot be touched with the feeling of our infirmities but was in all points tempted like as we are yet without sin 1 John 2.1 And if any man sin we have an Advocate with the Father Jesus Christ the righteous 6. A Mediator must be Potent and able to compass his undertaking Christ is such a Mediator Psal 89.19 I have laid help upon one that is mighty Isa 9.6 His name shall be called the mighty God He is a potent Mediator 1. In respect of the power that is in his hands Consider his ability to compass the work committed unto him in respect of his essential power and kingdom and in respect of his dispensatory power and kingdom Isa 9.6 7 He is able to save to the utmost perfectly Heb. 7.25 He is mighty to save Isa 63.1 He is able to save from sin and all that is in it whether guilt power or defilement and from wrath and all that may follow upon it he is able to supply all our wants and to do for us exceeding abundantly above all that we can ask or think Phil. 4.19 Eph. 3.20 And consider his ability to perform whatsoever he hath undertaken and that as well for God to man as for man to God He is able to do what ever he hath engaged to us on Gods behalf to finish the work that he gave him to do John 17.4 c. and for this cause he is a King by Covenant and hath all power in heaven and earth given to him Mat. 28.18 Heb. 10.12 But this man after he had offered one sacrifice for sins for ever sate down on the right hand of God Chap. 8. v. 1 Now of the things which we have spoken this is the sum We have such an High-priest who is set on the right hand of the throne of the Majesty in the heaven Eph. 1.20.21 22 And set him at his own right hand in the heavenly places far above all principality and power and might and dominion and every name that is named not only in this world but also in that which is to come And hath put all things under his feet and given him to be head over all things to the Church 2. He is a potent Mediator in respect of the trust and delegation of power given to him for setling and removing the difference betwixt the parties the arbitration being rendred up to him to determine and lay his hands on both Joh. 5.22 For the Father judgeth no man but hath committed all judgment to the Son This is a great power that is put in Christs hands that he shall order the satisfaction that shall be given so as to bring about the giving of it upon the one part and the acceptation of it upon the other part Joh. 10.17 18 Therefore doth my Father love me because I lay down my life that I might take it again I have power to lay it down and I have power to take it again Chap. 17. v. 2 As thou hast given him power over all flesh that he should give eternal life to as many as thou hast given him 3. In respect of the powerful interest he hath with both the parties 1. With God his Father with whom he is very gracious and hath power with him to procure his acceptance of such satisfaction as he offereth Mat. 3.17 This is my beloved Son in whom I am well pleased And to obtain from him whatsoever he desireth for the believer of the other party Joh. 11.42 And I knew that thou hearest me always Chap. 17. v. 24. Father I will that they also whom thou hast given me be with me where I am 2. He hath a powerful interest with man to make him offer the satisfaction which his Father is content to accept To make him subject his consent to the Gospel 2 Cor. 9.13 Joh. 12.32 And I if I be lifted up from the earth will draw all men unto me And to make him walk in that way which may please his Father Ezek. 36.27 I will put my spirit in you and cause you to walk in my statutes A potent Mediator that hath a great stroak of power with both the parties to reconcile God to man by his accepting the sacrifice of Christs death and to reconcile man to God by his humbling himself to offer satisfaction to God in Christ 7. A Mediator must be faithful and true to the interest of both parties in his Mediation seeking and studying their good Christ is eminently such Heb. 2.17 Rev. 1.4 and 3.14 and 19.11 Consider how he is faithful to both the parties and how he is faithful to the business of reconciliation which is the end of a Mediator 1. He is faithful to the parties And 1. To God he is faithful to him that appointed him Heb. 3.2 True to his fathers interest in seeking his honour executing his will satisfying his justice Joh. 6.38 For I came down from heaven not to do my own will but the will of him that sent me Chap. 8. v. 49 I honour my Father and ye dishonour me 2. He is faithful to man and true to his interest in dealing effectually with his Father on our behalf in all things wherein we have dealing with God Heb. 2.17 That he might be a merciful and faithful High-priest in things pertaining unto God to make reconciliation for the sins of the people 1 John 2.1 We have an advocate with the Father Jesus Christ the righteous and he is the propitiation for our sins 2. He is faithful to the business which is the end of his Office to wit reconciliation and making friendship betwixt the parties this being entrusted to him he makes it his work and minds it exceedingly Luk. 2.49 Wist ye not that I must be about my Fathers business Joh. 4.34 My meat is to do the will of him that sent me and to finish his work And this appeareth 1. In his faithful agenting the business of our peace in Heaven whither he is gone for the making and maintaining peace between God and his people there to appear in the presence of God for us Heb. 9.24 Joh. 17. throughout Rev. 8.3 And another angel came and stood at the altar having a golden censor and there was given to him much incense that he should offer it with the prayers of all saints upon the golden altar which was before the throne 2. In his faithful reporting back again to his people what may be expected by them at his Fathers hands he is the messenger of the Covenant and the true and faithful witness Mal. 3.1 Rev. 1.5 Joh. 14.2 In my Fathers house are many mansions if it were not so I would have told you I go to prepare a place for you Eph. 2.17 And came and preached peace to them which were afar off and to them that were night Joh. 1.18 No man hath seen God at any time the only begotten Son which is in the bosome of the Father he hath declared him 3. In his effectual
all Believers Rom. 5.1 2 Therefore being justified by faith we have peace with God through our Lord Jesus Christ By whom also we have access by Faith unto this grace wherein we stand and rejoyce in hope of the glory of God Eph. 2.14 For he is our peace who hath made both one 5. He keepeth intercourse and good correspondence betwixt his Father and his people that their trading with Heaven be not stopped Eph. 2.18 For by him we both have an access through one Spirit unto the Father And 3.12 In whom we have boldness and access with confidence by the Faith of him 1 Pet. 3.18 For Christ also hath once suffered for sins the just for the unjust that he might bring 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a word that signifies leading by the hand Heb. 10.19 Having therefore Brethren boldness to enter into the holiest by the blood of Jesus And 4.16 Let us therefore come boldly unto the Throne of Grace 6. He taketh up emergent differences and removeth the incident breaches of Peace betwixt both parties Isa 53.12 And he was numbred with the transgressors and be bare the sin of many and made intercession for the Transgressors Heb. 9.7 Not without blood he which offered for himself and for the errors of the people 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word signifieth the infirmities to which the people of God are daily subject which would break the league of Peace were it not for the Mediators doing his Office to hold it firm And this he doth 1. As an Agent making his constant residence in Heaven that upon all occasions he may appear in the presence of God for us Heb. 9.24 2. As an Advocate pleading his peoples cause and shewing that satisfied Justice must be for them 1 Joh. 2.1 And if any man sin we have an Advocate with the Father Jesus Christ the righteous Heb. 12 24 And to Jesus the Mediator of the New-Covenant and to the blood of sprinkling that speaketh better things than that of Abel 3. As an Intercessor praying for them Joh. 17 througout Rom. 8.34 Who is he that condemneth It is Christ that dyed yea rather that is risen again who is even at the right hand of God who also maketh intercession for us 4. As a Solicitor presenting and promoting the Prayers and desires of his people to his Father Rev. 8.3 And another Angel came and stood at the Altar having a golden Censor and there was given unto him much incense that he should offer it with the prayers of all Saints upon the golden Altar which was before the Throne The fifth part of the Mediators work in executing this Office is to bring all those whom he hath engaged by this Covenant to the height of that blessedness which he hath appointed for them that as a Captain of Salvation he might bring many Sons to glory Heb. 2.10 which standeth in perfect and glorious conformity with Christ and in perfect and glorious communion with God 1 Joh. 3.2 But we know that when he shall appear we shall be like him for we shall see him as he is For accomplishing whereof Christ in executing the Mediators Office 1. He prepareth that happiness for them and a fit place where they may enjoy it for ever 1 Cor. 2.9 Eye hath not seen nor ear heard neither hath it entred into the heart of man the things which God hath prepared for them that love him Joh. 14.2 3 In my Fathers house are many Mansions if it were not so I would have told you I go to prepare a place for you and if I go and prepare a place for you I will come again and receive you unto my self that where I am there ye may be also 2. He keepeth this happiness for them when they can contribute nothing to keep it all this while that it is hid it is sure and reserved for them in Heaven 1 Pet. 1.4 To an Inheritance incorruptible and that fadeth not away reserved in Heaven for you 2 Tim. 4.8 Henceforth there is laid up for me a Crown of righteousness which the Lord the righteous Judg shall give me at that day and not to me only but unto them also that love his appearing 3. He keepeth them for it for we have as much need of keeping as our Crown and Inheritance as we cannot keep it so we cannot keep our selves 1 Pet. 1.5 Who are kept by the power of God through Faith unto Salvation ready to be revealed in the last time Luke 22.32 But I have prayed for thee that thy Faith fail not 4. Christ Mediator in executing his Office he goeth before his people and breaketh the opposition that is in their way to Glory so that he leaveth them no Adversary to fight with but broken forces such as he hath routed and conquered Psal 68.18 Thou hast ascended on high thou hast led captivity captive thou hast received gifts for men yea for the rebellious also that the Lord God might dwell among them with Eph. 4.8 Wherefore he saith when he ascended up on high c. Yea he went before his people to take possession for them and in their names Heb. 6.20 Whither the fore-runner is for us entred Joh. 14.2 I go to prepare a place for you 5. He maketh his people meet and fit for that glorious condition which is reserved for them for we need preparation being unpolished matter and unfit for such a house as Heaven is we must be made meet for it before we enjoy it Col. 1.12 Giving thanks unto the Father which hath made us meet to be partakers of the Inheritance of the Saints in light the Father doth this work by the Son it is the Mediators work immediately to make the Saints meet for their Inheritance Eph. 5.26 27 That he might sanctify and might cleanse it with the washing of water by the Word that he might present it to himself a glorious Church not having spot or wrinkle or any such thing but that it should be holy and without blemish Joh. 17.19 And for their sakes I also sanctify my self that they also might be sanctified through the truth he is the Author and finisher of our faith Heb. 12.2 6. When all his people are fitted and ready to receive what he hath prepared for them he will not then send any Ambassador to bring them but he himself in his own person will come and bring them home to the place of immediate everlasting injoyments of God which he hath prepared and will crown and perfect his work in all his people Joh. 14.3 And if I go and prepare a place for you I will come again and receive you unto my self that where I am there ye may be also Col. 3.4 When Christ who is our life shall appear then shall ye also appear with him in Glory Rev. 19.7 8 Let us be glad and rejoyce and give honour to him for the marriage of the Lamb is come and his Wife hath made her self ready And to her was granted that
was come God sent forth his Som made of a woman made under the Law to redeem them that were under the law that we might receive the adoption of sons 3. The Surety hath already satisfied for your disobedience it is not a thing to be done but past already Heb. 9.15 And for this cause is the Mediator of the new Testament that by means of death for the redemption of the transgressions that were under the first testament they which are called might receive the promise of eternal inheritance Vse 7. Learn hence a necessary cautiousness the neglect whereof is one chief cause of the misgiving of our hearts in duties every day do not put any thing in Christs place as Surety and undertaker for you Sometimes we take our gifts and graces to be Surety for us and we reckon that these may engage for us and make us forth-coming in Duty sometimes we take our own hearts and our resolution Surety for us and we trust to them as the people did Josh 24.16 And the people answered and said God forbid that we should forsake the Lord to serve other gods Deut. 5.27 29 Go thou near and hear all that the Lord our God shall say and speak thou unto us all that the Lord our God shall speak unto thee and we will hear it and do it Sometimes we take our own good frame Surety for us if we have at any time some warmness and life under present influences we reckon these may be Surety for us and that is but to put something in the Sureties place which God hath not made cautioner in this Covenant 1 Cor. 1.30 31 But of him are ye in Christ Jesus who of God is made unto us wisdom and righteousness and sanctification and redemption that according as it is written He that glorieth let him glory in the Lord. CHAP. XXI Christ the Testator of the new Covenant or Testament THE seventh relation which Christ sustains in the Covenant of Grace he is Testator or he that makes the will and testament Heb. 9.16 17. Now because Testator and Testament are so nearly related that the one is not understood without the other I must here refer you to that which I have already spoken of Christs Testament which being largely handled before we shall not need to be large in speaking of the Testator but briefly of these particulars 1. What this Name and Covenant-relation imports 2. What was the design of this Covenant-relation 3. How the thing designed in Christs being Testator in the new Testament or Covenant is rendred effectual by his sustaining this relation And 1. Of the name and relation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies a Disposer or Testator one that maketh his latter will and Testament one who according to his own will and pleasure disposeth of his estate and goods in contemplation of his death and the leaving his possession to be injoyed by others after his death This Covenant-relation that Jesus Christ is Testator imports 1. A person dying or doing a deed in contemplation of the necessity of his own death as being thereunto appointed this relation speaks Christ under not only the common appointment unto death with all men Heb. 9.27 but under a special appointment unto death for that end for which he made his Testament which he well understood and did often contemplate and remember when he acted in this Covenant-relation Heb. 9.15 16 Where a testament is there must also of necessity be the death of the testator And Joh. 13.1 Jesus knew that his hour was come that he should depart out of this world unto the father 2. This relation imports a person vested with possession and right unto some estate or goods whereof he makes a Disposal and Will for he that hath nothing in possession nor in title can dispose of nothing to another person Christ the Testator is a person fully vested with right unto and possession of all good things for God hath made him both Lord and Christ Act. 2.36 and 10.36 And him God hath appointed heir of all things Heb. 1.2 It pleased the father that in him all fulness should dwell Col. 1.19 3. This relation imports a power in the Testator to dispose of the things possessed by him a power of conveying his estate to others else it were in vain to bequeath his estate real or personal this relation speaks Christ the Testator in power and authority to convey all Covenant-blessings which are his own unto his people for the father hath given all things unto his hands and hath committed all judgment to the Son Not a possession only but a power and authority Joh. 3.35 and 5.22 And hath given him power 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 authority over all flesh that he should give eternal life to as many as thou hast given him Joh. 17.2 4. This relation imports a Deed which is the sole will and meer pleasure of the Testator not only a power to dispose of that which he possesseth or hath right unto but to do according to his meer pleasure and the Testators will to be the devising and conveying of whatsoever is his own and therefore inasmuch as Christ is Testator in the Covenant it is declared that his will in his Testament his grace and pleasure makes the title and conveyance of what we have from and by him Joh. 17.24 Father I will that these whom thou hast given unto me be with me c. Joh. 14.27 My peace I give unto you Joh. 16.7 I will send the comforter unto you 5. This relation imports the actual declaring of his will and disposing of his goods for a Testator is not a Testator but in relation to the instrument or evidence by which he declares his will to wit his Testament And therefore this relation holds forth Christ in the Covenant as having actually already made his will by an authentick instrument and evidence to wit the old and new Testament for Christ died not untested and without a declaration of his will and a disposal of his house and of his goods but hath ordered and disposed all of things and left us this authentick evidence of his will Luk. 22.29 And I appoint unto you a kingdom as my father hath appointed unto me The same word that 's used Heb. 9.16 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I dispose or appoint by my will and Testament and Heb. 10.16 I will make with you a covenant 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to wit this testamentary Covenant I declare my will of grace to you in it 2. What was the design of Christs sustaining the relation of Testator in the new Covenant 1. That by this relation our Lord Jesus might super-add a new title to believers unto the new Covenant-blessings which he would have his people to hold of him after all manner of the best security used among men and therefore will not only convey these mercies to them by Covenant and promise but by Testament and Legacy therefore he sustained the relation of
that to be of force through his death as a valid Legal right that they also may now possess and injoy with him Joh. 17.24 Father I will that they may be where I am And in Heaven he appears for us and upon our account in the force of the Testators death Heb. 17.23 24. 3. The Testator who before possest the inheritance upon his own right and title does now possess the inheritance by a title super-added to that to wit upon our account as our Attorney as one representing the Elect and having wrought for their heaven Joh. 17.4 and come to heaven to be vested with a possession in their name and for their account for now he appears in heaven in the presence of God for us Heb. 9.24 And by the Testators being in Heaven God hath made us sit together in heavenly places in Christ Jesus Eph. 2.6 And he as a fore-runner is for us entered Heb. 6.20 4. The Testator surrogates his spirit in his absence and after his death to see his Will executed in all points and to give real and actual possession of his Testament-blessings unto those to whom he left them Joh. 15.26 But when the comforter is come whom I will send unto you from the father he shall testifie of me and Joh. 16.7 8. Which accordingly is fulfilled and our possession quo ad exequnta is ascribed to this Executor surrogate by the Testator and doing his will in his name 1 Cor. 6.11 But ye are washed but ye are sanctified in the name of the Lord Jesus and by the spirit of our God the Executor of the Lord Testators will Vse 1. This Covenant-relation does exceedingly magnifie the riches of the grace and love of Christ Jesus the Testator 1. That the king immortal 1 Tim. 1.17 should become a man subject to mortallity Heb. 2.17 2. That he should act any thing in contemplation of mortality and be a Testator even he who was to see no corruption Psal 16.11 with Act. 2.31 Joh. 13.1 3. That he who could not see corruption yet never theless should die and give up the Ghost for conveying a title and possession of life and immortality to his people Gal. 2.20 Vse 2. Let the friends and Legators of this blessed Testator know that your holding is of absolute grace and of the meer pleasure of the Testator your right and title is testamentary and you have your mercies by Christs will of favour you are Legatories and he is the Testator Joh. 5.21 The Son quickeneth whom he will And yet you are not left at uncertainty for there is nothing sure to changeable creatures but what is pure Grace and hangs upon the free will of God and the motions of his heart Rom. 4.16 Therefore it is of faith that it might be by grace to the end the promise might be sure to all the seed Mal. 3.6 For I am the Lord I change not therefore ye sons of Jacob are not consumed You may say to him as he said to his father upon your account Mat. 11.25 26 I thank thee O father And even so father because so it seemed good in thy sight Vse 3. Comfort to believers in Christ whose names are written in this Testament 1. That our Lord Jesus died not untested and without a plain declaration of his Will to whom he left his goods and what the things be which he left unto them Act. 13.34 And as concerning that he raised him up from the dead now no more to return to corruption he said on this wise I will give you the sure mercies of David Joh. 14.27 Peace I leave with you my peace I give unto you not as the world giveth give I unto you Joh. 13.1 Now before the feast of the passeover when Jesus knew that his hour was come that he should depart out of this world unto the father having loved his own which were in the world he loved them unto the end Joh. 15.11 13 14 15. and 16.33 2. That your right is testamentary the Covenant betwixt God and Christ being turned unto a testament betwixt him and you the blessings thereof are the absolute will of the Testator Joh. 14.27 Peace I leave with you my peace I give unto you not as the world giveth give I unto you let not your heart be troubled neither let it be afraid Joh. 17.24 Father I will that they also whom thou hast given me be with me where I am that they may behold my glory which thou hast given me 3. That there is force and strength in his latter Will by vertue of his death that we can bring his Will as a valid deed of Law now after his death and can plead it with God Heb. 9.15 17 And for this cause he is the mediator of the new testament that by means of death for the redemption of the transgressions that were under the first testament they which are called might receive the promise of eternal inheritance For a testament is of force after men are dead otherwise it is of no strength at all whilst the testator liveth 4. That he hath left one to execute his Will that the Testator wants not an Executor of his Testament Joh. 14.26 But the comforter which is the Holy-ghost whom the father will send in my name he shall teach you all things and bring all things to your remembrance whatsoever I have said unto you Joh. 15.26 But when the comforter is come whom I will send unto you from the father even the spirit of truth which proceedeth from the father he shall testifie of me Vse 4. For Exhortation both to consider of the design of Grace that lyes wrapt up in this Covenant-relation and to search into the experimental knowledg of the vertue and efficacy of Christs being the Testator of the new Covenant 1. I say study the design of grace which is wrapt up in this Covenant-relation as it super-adds a new title to Covenant blessings as it declares the absolute freeness of Covenant-mercies as it ratifies Christs will of grace and as it makes way for our possession of the things bequeathed unto us in Christs Testament wherof we have spoken 2. Search I say after the experimental knowledg of vertue of Christs Testatorship 1. Quo ad executionem in the force and efficacy of it that through the Testators death his Testament hath been executed and fulfilled as to thee Heb. 9.17 For a testament is of force after men are dead otherwise it is of no strength at all whilst the testator liveth Zech. 9.11 As for thee also by the blood of thy covenant I have sent out thy prisoners out of the pit wherein there is no water 2. Quo ad executa in the latitude of his Legacies that nothing disposed and bequeathed to believers in Christs Testament hath escaped thee that no part of his goods which is the portion of his people be wanting with thee 2 Pet. 1.5 And besides this giving all diligence add to your faith vertue and