the first 2. Jesus was and is the fittest person in the World to mediate between God and us There was no creature fit to Umpire the business between God and us and therefore Job saith well at the 9th Chap. 33. verse Neither is there any dayes-man betwixt us that might lay his hand upon us both Man was not fit to mediate because man is the person offending Angels not fit to mediate for the shoulder of an Angel could not bear the weight of Mediation-Work neither could an Angel satisfie God the Father not fit for this work the first person in the Trinity for he was the person offended The Holy Ghost not fit for this work for 't is his work to apply the blood of this mediation so then there is none other fit but Christ fit Jesus fit The fittest person For first of all he is the person appointed by the Father If a man will undertake to mediate between two and be not chosen thereunto he is not fit for it but if chosen then he is fit Why Jesus is the person chosen mine elect Servant saith the Father Whom I have chosen I have given him for a Covenant unto the People Isa 42. 2. He was and is the fittest person to mediate between God and us for he is a middle person partaking of Gods nature and of mans Extreams are joyn'd together by a middle who more fit to mediate between two then he that is a middle between them 3. He is the fittest person for he is the fittest to make reconciliation between God and us to reconcile God to us and us unto God First He is the fittest to reconcile God to us for that God might be reconciled he must be satisfied his Justice satisfied and his Anger satisfied Now Jesus Christ was God and Man as Man he ought to satisfie but could not as God he could satisfie but he ought not but as God-man he both could and ought and so the fittest And again 2. Who more fit to reconcile God unto us then he that was the most fit to intercede that had credit and favour and love with the Father Now Jesus lay in the bosome of his Father This is my beloved Son and I was the Fathers delight saith he in the 8th of Prov. Therefore the most fit to intercede and so to reconcile God unto us 3. Who more fit to reconcile God to us then he that was fit to be a surety to undertake for us If a man come to mediate with a person offended for another Saith the person offended but will you undertake he shall do so no more Yes Why then I am willing Now Jesus is called our surety in the 8th Heb. He undertakes that though we have broken with God already we shall break no more and therefore the fittest person to reconcile God to us But secondly the fittest person also to reconcile us to God 1. Who more fit to reconcile us to God then he that can change our natures Now Jesus is able to change our nature I find saith Paul a Law in my Members rebelling against the Law of my mind and bringing me into captivity unto the Law of sin which is in my members O wretched man that I am who shall deliver me from the body of this death then I thank God through Jesus Christ And Rom. 8.2 The Law of the Spirit of life in Christ Jesus hath made me free from the Law of Sin and Death And 2. Who more fit to reconcile us to God then he that can beget good thoughts in us concerning God So long as a man hath hard thoughts of God he will never be reconciled to God Now Jesus Christ lay in the bosome of his Father and can tell the Soul what volumes of Love there were and are in the bosome of the Father for it from all eternity and so can beget love in the Soul towards God and so able to reconcile the Soul to God You have it clearly in John 1.18 he lay in the bosome of the Father c. 3. And then to say no more but this Who more fit to reconcile us to God then he that can give the Holy Ghost into our Souls For as God is reconciled to us by the blood of Christ so we are reconciled to God by the Spirit of Christ Now Jesus gives the Spirit I will send the Comforter saith Christ so that he he is the fittest person in all the world to reconcile God to us and to reconcile us to God and so the fittest person in all the world to mediate between God and us And so you have the second thing 3. But then thirdly As Jesus is the fittest person to mediate between God and us so he hath undertaken this work of Mediation and he will certainly carry it on unto due perfection First I say he hath undertaken it and therefore he is called the Mediator 1 Tim. 2.5 For there is one God and one Mediator between God and Man the man Christ Jesus and he alone is the Mediator I confess indeed the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is given to Moses and Moses in the 3d. of Gal. is called a a Mediator The Law was ordained by Angels in the hand of a Mediator vers 19. that is not Christ But the Law was ordained by Angels in the hand that is by the Ministry of a Mediator Christ was not the Minister of Angels Moses was and therefore Moses is to be understood here The same word that is used concerning Christ is used here But now although Moses was a Mediator a Typical Mediator and did stand between God and the people as in the 5th of Deut. to deliver out the Law unto them vers 5. I stood between the Lord and you at that time to shew you the word of the Lord. Though I say Moses is called a Mediator because he stood between God and the people to give and deliver out the Law to them yet you never find that Moses is called a Mediator in a way of Redemption or satisfaction or paying of any ransome so Jesus onely is In the 1 Tim. 2. There is one God and one Mediator between God and Man the Man Christ Jesus who gave himself a ransome for all And so in the 9th Heb. For this cause he is the Mediator of the New Testament For what cause Why vers 14. How much more shall the blood of Christ who through the eternal spirit offered up himself without spot to God purge your conscience from dead works to serve the living God and for this cause is he the Mediator It is never said so of Moses No but Christ the Mediator and he onely the Mediator in a way of satisfaction and redemption and paying of a price Well thus he hath undertaken the work And certainly he will carry on his work of Mediation unto due perfection for saith the Apostle he is faithfull in all his house as Moses was Moses a Servant he as a Son Moses the
the more yoâ— love it If you have a good Friend the more you uâ—â— him the more you prize him and the more yoâ— prize him the more you love him If you have good Horse the more you use him the more yoâ— prize him and the more you prize him the moâ—â— you love him If you have but a good Knife the moâ— you use it the more you will prize it and the moâ— you prize it the more you will love it Would yoâ— love Christ use him much and then the more yoâ— will prize him and the more you will love him Indeed we don't use Christ enough and what 's the reâ—son we don't love him but because we don't uâ—â— him Either your sins be great or else they be smalâ— â—f your sins be great you are afraid to use Christ for â—hem If your sins be small you think you need not â—se Christ for them Either your wants be great or else they be small If they be great you dare not â—se Christ for them and if your wants be small you will not you think it not worth your time to use Christ for them Indeed we don't use Christ enough Use Christ much and then you will prize him much and if you prize him much you will love him much 5. If you would have your hearts drawn out in love to the very Person of Christ go then to God and beseech the Lord to circumcise your hearts for to love him Mark how the promise runs The Lord hath promised to unite our hearts to fear him and he hath promised to circumcise our hearts to love him why then would you fear the Lord go to God to unite your hearts unto him to fear him would you love him go to God and beseech him to circumcise your hearts to love the Lord and to love himself And oh that the Love that now I have been speaking of unto the very Person of Christ might this day be begotten in any one heart or encreased where it is wanting I fear we are wanting in our love to Christs Person wherefore think on these things and the Lord blesse them to you Christ Crucified the object of our Faith SERMON II. 1 Cor. 2.2 For I determined not to know any thing among you save Jesus Christ and him crucified HAving spoken of the Personall Excellencies of Christ the object of your Love there is a necessity upon me of speaking something concerning Christ crucified the object of your Faith that your Love and Faith may go together and therefore have made choice of these words onely for this time Wherein the Apostle Paul doth give an account of the reason of the plainnesse of his Preaching And I Brethren when I came to you came not with excellency of speech or of wisdome for saith he I am to Preach Christ crucified A gallant eloquent speech excellency of words and pleated sentences don't become a crucified Christ If I should speak at that rate my speech would not be suited unto the subject that I have in hand for I Preach Christ crucified saith he For I determined not to know any thing among you save Jesus Christ and hâ—m crucified Some Books read it I desire not to know any thing among you but rather I judge it I decreed I determined not to know any thing among you Not to know any thing among you Not to make any think known unto you I would Preach as if I knew nothing else but Christ and him crucified Christ and him crucified is the great thing I desire to make known and that ye should know So that plainly then the Observation is this Obs The knowledge of Christ crucified is the most desirable thing in the world The knowledge of Christ crucified is the most desirable knowledge and the most desirable thing in the world That which the Apostles taught and the Churches learned must needs be the most desirable Now this is that the Apostles taught and this is that the Churches learned and therefore this knowledge of Christ crucified is the most desirable But for the opening and prosecuting hereof 1. We must a little enquire what it is to know Christ crucified and when a man may be said to know Christ crucified 2. That it is our great work and businesse in the world to know Christ crucified 3. What there is in Christ crucified that is so desirable to be known 4 Whether a man may live under the Gospel and not know Christ crucified 5. What are the benefits that we do get or gain by the knowledge of Christ crucified And then 6. What we should do that we may know Christ crucified in a right manner And 7. In case we do know him what is our duty that flowes from hence First of all If you ask what it is to know Chrisâ— crucified or when a man may be said to know Christ crucified I answer shortly A man is said to know a thing nakedly and barely or else effectually and truly Barely and nakedly a man knowes God and Christ when he doth understand that there is a God and Christ a Saviour of the world so the Devil said I know theâ— whom thou art the holy one of Israel But truly and effectually a man is said to know Christ crucified when he doth know the mind and will of God the Father in Christ crucified having a disposition and affections suitable thereunto Words of knowledge note an affection and words of affection in Scripture note an effect accordingly therefore in Scripture phrase a man is said to know when he doth go round about a businesse doth consider of it and look well into it and so Christ saith Behold me behold me and saith the Apostle Consider the High Priest of your profession This knowledge of Christ crucified is not a bare knowledge of Christ crucified in the history but it is a serious looking into the mystery thereof In Scripture phrase a man is said to know when he doth approve approbation is put for knowledge so at the last Christ shall say Depart from me for I never knew you that is I never approved of you knowledge being put for approbation And so a man is said to know Christ crucified when he doth understand and know the mind and will of God the Father in that great mystery and doth approve thereof In Scripture phrase again a man is said to know God or know Christ when he doth believe or repose in Christ so This is life eternall to know thee and him whom thou hast sent that is to believe knowing being put for believing And in Scripture phrase a man is said to know and to know Christ when the power and the efficacy of the Death of Christ is shed abroad into his heart and upon his life and so Paul speaking to the Philippians saith I account all things drosse for the excellency of the knowledge of Christ that I may be conformed to his sufferings So that I say look when a man doth not onely understand
but doth seriously look into and consider this great mystery of Christ crucified approve thereof rest and repose upon this crucified Christ having the power and efficacy of his Death shed abroad into his heart and life then he is said for to know Christ crucified truly and effectually Bâ—t then 2. How may it appear that it is our work our great work to know Christ crucified Why if it be the work and great work of Preachers of the Gospel to Preach Christ crucified then it is our work our great work to know Christ crucified Now saith the Apostle in 1 Cor. 1. We preach Christ crucified that 's our work saith he the power of God and the wisdome of God When our Saviour Christ wrought any miracle he said unto them Go and see thou tellest no man but when he died and rose again Go preach the Gospel saith he And what doth the Gospel hold forth but Christ crucified what is the Gospel but a dead Christ and what is Chrâ—st but a living Gospel Now I say that if it be the work of the Preachers their great work to Preach Christ crucified then 't is our work and our great work to know Christ crucified 2. Look what that is that all the Ceremonies Sacrifices and Types of the Old Testament and all the Ordinances of the New Testament do hold forth that are we to know especially Now what do all the Sacrifices all the Types of the Old Testament hold forth but Christ crucified and what do all the Ordinances of the New What doth Baptisme what doth Preaching what doth the Lords Supper hold forth but Christ crucified Surely therefore this is our great work to know But 3. If Christ crucified be the great and proper and next object of our Faith then certainly it must needs be our speciall work and duty for to know Christ and him crucified Now Christ crucified is the proper object of our Faith and being opened and Preached will both beget and increase our Faith It is the object of our Faith and therefore saith the Apostle Râ—m 3.25 Whom God hath set forth to be a propitiation through faith in his blood The Blood and Death and Sâ—fferings of Christ is the next and immediate object of our Faith Four things there are that do bid for our Faith which men do ordinarily think we are to trust unto the power of God the promise of God the personall excellencies and fulnesse of Christ and their own graces But though we do rest upon the power and all sufficiency of God yet if you look into Scripture you shall find that the immediate object of our Faith is Christ crucified God is the uâ—timate Christ the immediate object Ye believe in God believe also in me Joh. 14.1 in me nextly and immediately and in God ultimately and though we may and do rest on the promise or word of God yet we do so far rest on it as we do close with Christ therein The promises are â—ut the veins of Christ whereby his blood is carried into all his body it is with the promises as it is with the â—eals or Sacraments for what are the Sacraments but so many reall promises made to the eye now you do not rest on the Sacrament it self but you rest on Christ which the Sacrament doth exhibit so for the promise though it stay up your heart as it is the word of God and though it be objectum quo the object by which you do it yet Christ and a crucified Christ is the objectum quod the object which you do rest upon And as for the personall excellencies and fulnesse of Christ though those excellencies do draw out your love unto Christ yet it is a crucified Christ that doth draw out your Faith The personall excellency of Christ makes him a fit subject for you to rest on but it is Christ crucified that you build and lay the weight of your soul upon The brazen Serpent did not cure the Israelites by virtue of it's excellent metall but as lift up so saith Christ shall the Son of man be lift up on the Crosse and as lift up on the Crosse he is the object of our Faith and though our graces are and may be a good help to confirm our faith of assurance yet they are not the object of our faith of reliance for God doth therefore sometimes put the sentence of death upon our graces that we may not trust to or rest on them Christ and Christ alone and that as dying and crucified is the object of our faith And it is not with this object as it is with other objects take another object and though it be never so cleary spread before the organ or faculty yet it cannot cause or beget the Act. Suppose the most excellent colour be laid before the eye will that cause the blind eye to see no Or suppose the most excellent sound or noise of Musick be laid before the ear can that cause the deaf ear to hear no yet sound is the object of the ear hearing and colour the object of the eye seeing but if the true object of faith Christ crucified be opened and laid before an unbelieving heart it will cause it to believe yea and it will increase faith and therefore if you look into the Book of the Hebrews you shall find that the great design of that Book is to raise and increase faith as appears by the Therefore that are in that Book Wherefore let us draw near witâ— full assurance of faith c. But how doth the Apostâ—â— labour to raise and increase our faith He doth iâ— by opening the Priesthood and sufferings of Christ anâ— without doubt there is no such way to raise beget and increase our faith as to open and spread Christ crucified before the soul Now it is the great worâ— of a Minister to be serviceable to the faith of Godâ— people surely therefore it is his work and greaâ— work to make known Christ crucified and accordingly Paul saith here I determined to know nothing among you but Christ and him crucified Obj. But the Apostle saith Henceforth know we nâ— man after the flesh no not Christ himself and though wâ— have known him after the flesh yet henceforth know we hiâ— no more 2 Cor. 5.16 and if we are not to know Christ after the flesh how is this true that it is our great work to know and make known Christ crucified Answ Yes very well for the Apostle doth not there speak of the knowledge of Christ crucified neither doth he say that we should not know the body and flesh of Christ still there have been indeed a generation of men and still are who thought that when Christ died rose and ascended his body was swallowed up of his Deity and that he hath now no body but is all spirit but the Apostle speaks the contrary for says he to the Philippians Who shall change our vile body that it shall be like to his glorious body
the death of his Son much more being reconciled we 〈◊〉 all be saved by his life Rom. 5. and chap. 8.32 He â—at spared not his own Son but delivered him up for 〈◊〉 all how shall he not with him also freely give us all â—â—ings If God the Father did give his Son to â—ath for you will he deny you other things Go away and look no more sorrowfull let it apâ—are that you know Christ and that you know â—hrist crucified 3. In case at any time any temptation doth aâ—ise upon you Presently turn and look wishly upon â—hrist crucified and there fix If a man be in a â—â—eat temptation possibly the temptation may be â—t by by way of divertisement turning to another â—â—ject but if that other object be ingaging â—â—en he is helpt thereby not onely by way of diâ—rtancie but by way of assistance Now if a temâ—ation do arise at any time upon any of you preâ—â—ntly turn your eye fix it upon Christ crucified â—ere stand and there look and thus shall you be helped not onely in a way of divertancie but in way of assistance 4. If you do indeed know Christ crucified the why should you not hold forth the vertues of thâ— Christ the death of Christ in your dying unto 〈◊〉 things below and say with Paul upon all occaâ—â—ons Henceforth let no man trouble me I bear aboâ—â— in my body the marks of the Lord Jesus You coâ—â— to tempt me to such a sin do not trouble me know Christ crucified henceforth let no man troâ—ble me I know Christ crucified answer all yoâ— temptations thus and be peremptory and resoluâ—â— let no man trouble me do not trouble me I knoâ— Christ crucified 5. Go away and communicate that knowledâ— of a crucified Christ unto others your knowledâ— is nothing unless you make others to know wâ—â— you know There is a twofold revelation 〈◊〉 Christ Christ revealed to men and Christ 〈◊〉 vealed in men as Paul speaks When it pleased 〈◊〉 Lord to reveal Christ IN me When a man haâ—â— revelation of Christ within him he will comâ—nicate that knowledge Ye see how it is with 〈◊〉 Sun shining upon the wall and with a Candle 〈◊〉 Lanthorn the Sun shines upon the wall and 〈◊〉 wall enlightens no body why because the Suâ— not in it but there is a Candle in a Lanthorn aâ— that enlightens others why because the Candâ—â— within it So when a man hath a revelation Christ upon him it falls dead as upon a mud wâ— and he communicates not that light unto others but if Christ be in me the hope of Glory then câ—â—tainly I shall communicate this knowledge of Châ—â— unto others also 6. And to end all if you do know Christ and him crucified then go and place your selves before the Lord as David did when the Lord had made known his mind unto him Then went King David in and sat before the Lord and he said who am I O Lord God and what is my house that thou hast brought me hitherto c. And what can David say more unto thee for thou Lord God knowest thy Servant for thy Word sake and according to thine own heart hast thou done all these great things to make thy Servant know them So I say go you and place your selves before the Lord and say What am I Lord O what am I poor ignorant creature as well as others that Christ crucified should be made known to me O the riches and the greatness of the Grace of God According to thine own heart Lord hast thou done this to make these things known unto thy poor Servant Wherefore Glory and Honour unto God the Father and unto the Lamb that sitteth upon the Throne for ever And thus now I have spoken something concerning a crucified Christ as the Object of your Faith the former time concerning the Excellencies of Christ to draw out your Love Now then let your Faith and Love meet together and may your Love be quickned and your Faith strengthned I have enough The New Covenant of Grace opened SERMON III. Heb. 12. 24. And to Jesus the Mediator of the New Covenaâ—â— and to the blood of sprinkling that speaketh bettâ—â— things then that of Abel IN this Scripture you have the difference bâ—tween the Law and the Gospel The exceâ—lency of the state of the Church under tâ—â— New Testament above the state of the Chuâ—â— under the Old Testament for saith the Apostle 〈◊〉 the 18. vers Ye are not come unto the Mount thâ— might be touched and that burned with fire nor unâ— blackness and darkness and tempest and the sound of trumpet and the voice of words But ye are come uâ—to Mount Sion vers 22. and unto the City of the liâ—ing God the heavenly Jerusalem and to an innumâ—rable company of Angels c. So that first look how much Mount Sion dotâ— excell Mount Sinai The City of the living Goâ—â— doth excell the Wilderness and the heavenlâ— Jerusalem doth excell the Mountain that might bâ— touched from whence the Law was given 〈◊〉 much doth our state now exceed and excell that of the Jews And saith he Ye are also come unto an innumerable company of Angels The Law was given at Mount Sinai by the ministration of Angels Look therefore how much our communion now with an innumerable company of Angels doth exceed that ministration which was by the ministration of Angels then so much doth our Gospel state now exceed theirs And ye are also come to the general assembly and Church of the first born Look how much the Catholick Church drawn out of all Nations doth exceed the Jewish Synagogue so much doth our Gospel Church state now exceed theirs And ye are come unto God the Judge of all Look therefore how much the manifestation of God as the Judge of all the world doth exceed the manifestation of God as a Law-giver upon Mount Sinai unto the Nation of the Jews onely so much doth our Gospel state and Church exceed theirs And ye are come to the spirits of just men made perfect It is true in regard of the Saints in heaven for we are fellow Citizens with the Saints there Or if you understand it of the spirits of just men made perfect with Gospel perfection by the imputation of the righteousness of Christ it is true So that look as the state of Heaven doth exceed the state of Earth and as Gospel perfection doth exceed the imperfect state of the Law so doth the state of the Church and Gospel now exceed that of the Jews And ye are come to Jesus the Mediator of the New Covenant and to the blood of sprinkling that speaketh better things then that of Abel Look therefoâ—â— as Jesus Christ the Mediator of the New Covenaâ—â— exceeds Moses the Mediator of the Old Aâ—â— as the blood of Christ the blood of sprinkling doâ—â— excell and exceed the blood of all sacrifices in tâ—â— time of the Old Testament so doth our Gospâ— Church state now exceed that of theirs
of promise O my Lord my goodness is noâ— for thee but for the Saints that are in the earth anâ— the excellent in whom is all my delight And so ouâ— Saviour Christ promises to the Father in the 17. oâ— John Therefore do I sanctifie my self That theâ— also may be sanctified And if you look into the Hebrews you shall find that Christ is called the Surety of the Covenant Why because he doth ingage for God the Father to perform to us and he doth ingage for us that we shall perform to God So that do you aske what the Covenant is plainly then it is That mutual agreement between God anâ— man whereby God the Father doth ingage himself to shew kindness love and mercy to Christ and his Seed Christ ingaging both for himself and for his Seed to be obedient unto God the Father 2. But then secondly why is this Covenant called a New Covenant Not only because it is an excellent Covenant as in Scripture phrase excellent things are called New a New Song c. Nor onely because it brings a new heart which is promised in the Covenant Nor onely because it is alwayes fresh and green and new upon which account Austin thinks that the commandment of Love is called a New Commandment Nor is it called New onely because there is no other Covenant to succeed and follow which is the reason in the 8th of Heb. But it is called a New Covenant in opposition to the Covenant that was made with Adam and with us in the state of innocency and in opposition to the Covenant which was made with the Jews in the time of the Old Testament First New in opposition to the Covenant that was made with Adam in the state of innocency for then though God out of free love and grace was pleased to condescend to enter into Covenant with man yet then God did deal with us in a way of Supremacy and of Righteousness and therefore there is mention made onely of the Threatning In the day that thou eatest thereof thou shalt dye the death But now God deals with us in this Covenant in a way of grace and of great compassion and therefore in this Covenant there is mention made onely of the Promise Again 2. Though God did enter into Covenant with Adam and so with us and promised eternal life in Heaven not eternal life in this World onely as some would For Hell was threatned in these words In the day thou eatest thereof thou shalt dye the death and therefore Heaven and Salvation was promised on the contrary yet I say although God when he entered into Covenant with us then did promise Heaven and Salvation it was upon condition of our personal and perfect obedience and therefore called a Covenant of works But now our Covenant runs upon no such terms 3. Then in that Covenant acceptation began in the Work and so to the Person and therefore saith the Lord to Cain If thou doest well shalt thou not be accepted speaking to him as belonging to the Covenant of works But in the Covenant now made the acceptation begins in the Person and so to the Work and therefore saith the Lord concerning Abel the Lord accepted Abel his Person and then his Sacrifice 4. Then also the Lord gave Adam and us anâ— ability to stand but he did not give a promise of perseverance in standing But now the Lord doth I will put my fear into your hearts that you shall not depart from me saith the Lord. 5. Then in that Covenant there was no room for repentance no room for remission But as in a Court of meer Justice the Question is not whether a man doth repent of his Fact or no but whether I or No hath such a Fact been done So by the Covenant of works the first Covenant there is no Question whether a man doth repent or no But whether the work were done whether the sin were done But now in this Covenant there is room both for repentance and for remission as by and by you shall hear And then 6. Though when God made that Covenant with Adam and with us the tree of Life might be some shaddow of Christ yet then there was no Mediator for there was no need God and Man was not at variance and so no need of a Mediator But in this Covenant that is now stricken there is a Mediator a Mediator of the New Covenant So that thus you see this Covenant is New in opposition to the Covenant that was made with Adam and us in the state of innocency And Secondly As it is New in opposition to the Covenant that was made with Adam the Covenant of works so it is new also in opposition to the Covenant that was made with the Jews in the time of the Old Testament For the clearing of this First of all we must inquire whether there be any difference between the Covenant made with the Jews in the day of the Old Testament and the Covenant made with us now and in case there be what is the difference and wherein it lyes And first If you ask whether there be any difference If I should answer with Divines ordinarily wherein they speak the truth I must say that the Covenant which God made with the Jews was for substance the same though different in administration but give me leave to express my own sense in my own terms thus 1. It is plain and clear that the Jews that were saved in the time of the Old Testament were saved by the same Covenant that we now are saved by for they were saved by the Covenant that God made with Abraham so are we Luke 11. Rom. 4. Gal. 3. Circumcision then was the Seal of the Covenant and what was Circumcision but a seal of the Righteousness of Faith The Ceremonies Types and Sacrifices did not belong to the Covenant of works they were Types of Christ and therefore it must needs be the same Covenant for it was a Covenant of works that was made with the Jews God should have brought them from better to worse for the Covenant of Grace was made with Abraham but though the Law was added after the Promise it could not disanul the Promise saith the Apostle in the 3. of Gal. So that its plain and cleaâ— the Jews that were then saved were saved by thâ— same Covenant that we now are But 2. Though those Jews that were saved werâ— saved by the same Covenant that we now are saved by yet notwithstanding the Covenant oâ— works was declared and promulged among thâ— Jews Wherefore then was the Law added saith thâ— Apostle Added then it was As Sarah and Hagar made types of the two Testaments by the Apostle Were at once in Abrahams house So the Old Covenant of Works and the New Covenant of Grace werâ— at once in the Jewish Church But 3. Though both these Covenants were at oncâ— in the Jewish Church the one declared and the other made with them though
Mediator was faithfull in all the house of God to a pin Surely Jesus the Son will be faithful in this work of Mediation and carry it on to the uttermost But then you will say what assurance have we that Jesus will carry on this work of Mediation unto the uttermost unto due perfection First of all you have the assurance of the first great promise that was made The Seed of the Woman shall break the Serpents head Gen. 3. Saith the Lord to the Serpent I will put enmity between thee and the Woman and between thy Seed and her Seed If there be enmity between Satan and us there will be peace between God and us where God saith he will put enmity between the Devil and us he doth there promise that there shall be peace and reconciliation between God and us now this here he saith And how shall this be done It shall bruise thy head and thou shalt bruise his heele It shall be done by him whose heel in his sufferings is bruised by Satan and his Instruments It shall be done by Christ 2. As you have the assurance of the first promise so you have the assurance of what Christ hath done already he will not loose what he hath done he will not loose his work If Jesus Christ did not boggle nor startle at nor fly back from the hardest piece of Mediation which was to satisfie for our sins surely he will not give in and start back from the easier part which is to intercede in Heaven seeing he ever lives to make intercession for us 3. As you have the assurance of what he hath done so you have the assurance also of his delight in this work of mediation If a man undertake a work be able to carry it through and take delight therein he will certainly carry it on Now our Lord Jesus Christ hath undertaken this work he is able God and Man and he hath a delight in this work I delight to do thy will saith he in the 8th Prov. I was by him as one brought up with him and I was daily his delight rejoycing alwayes before him rejoycing in the habitable part of his earth and my delights were with the sons of men Christ's heart was much in this work of Mediation insomuch as if you look into the 3d of Mal. you shall find he sits by it and he shall sit as a refiner and purifier of silver and he shall purifie the Sons of Levi Why That they may offer unto the Lord an offering in Righteousness then shall the offerings of Judah and Jerusalem be pleasant unto the Lord as in the dayes of old and as in former years Who is this that sits thus at it Why in the former verse it is said Even the Messenger of the Covenant that is Christ Jesus Behold I will send my Messenger and he shall prepare the way before me there 's John the Baptist And the Lord whom ye seek shall suddenly come to his Temple even the Messenger of the Covenant here 's Christ whom ye delight in Behold he shall come and what shall he do Why he shall sit at this work his heart is much in this work his delight is in it and therefore you have the assurance of his delight that he will carry it on 4. As you have the assurance of his Delight so you have the assurance of his Name and Title JESVS Jesus the Mediator of the Covenant why Jesus why not Christ why not Jesus Christ as in other Scriptures Look into the Book of the Hebrews and you shall find frequently that Christ is called Jesus Why because this Title was more sutable to the Priestly Office of Christ which the Apostle is opening in the Book of the Hebrews It notes also the Deity of Christ Jesus signifies Saviour they go here together Jesus the Mediator Why because as he is a Mediator in order to our salvation so he is a Saviour in the way of Mediation Therefore they go here together And therefore as Jesus is able to save to the uttermost so as Mediator he will perform this work of Mediation to the uttermost And thus now I have done with the third thing namely That Jesus hath undertaken this work To mediate between God and us and he will certainly carry it on unto due perfection 4. But then Fourthly How and in what respects is Jesus said to be the Mediator of the New Covenant Upon a threefold account Upon the account of stipulation Upon the account of Confirmation Upon the account of Suretiship First He is the Mediator of the New Covenant upon the account of stipulation for he it was that did strike the Covenant for us with God the Father See what is said in 2 Tim. 1. Who hath saved us saith the Apostle 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 So that there was a Treatment between God the Father and Christ concerning us and Christ received grace for us before the World began And as the first Adam did strike the Covenant of works with God the Father for his Seed so Jesus did strike the Covenant of grace for his Seed with God the Father and so called the second Adam A Mediator therefore of the New Covenant he is in regard of stipulation he it was that struck up the Covenant first with the Father 2. As he is a Mediator of the New Covenant upon the account of stipulation so upon the account of Confirmation for he hath confirmed the Covenant He confirmed the Covenant by his active obedience while he lived and by his passive obedience when he died By his active obedience while he lived Dan. 9.27 He shall confirm the Covenant with many for one Week Larabbim you read it with many but rather he shall confirm the Covenant for many not for all but he shall confirme the Covenant for many for one Week And he did confirme the Covenant also by his passive obedience in his Death Hebrews 9. 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 For the Apostle explains it by a Similitude Where a Testament is there must also of necessity be the death of the Testator For a Testament is of force after men are dead otherwise it is of no strength at all whilst the Testator liveth So that plainly then The Lord Jesus Christ did confirme the Covenant by his Death Onely the Question is how Christ did confirme the Covenant by his death The Socinians would make the World believe that Christ did confirme the Covenant by his death in a way of Testimony and witnesse-bearing onely for say they Christ preached the Gospel while he liv'd and when he dyed he did by his death seal it and confirme the truth
thereof thus they say that Christ did confirme the Covenant by his death onely in a way of witnesse-bearing in a way of Testimony But surely this cannot be it for if Christ did confirme the Covenant by his death he confirmed not the Covenant onely by witnesse-bearing to the truth for so the Apostles might be said to confirme the Covenant for in the 2 Heb. 3. How shall we escape if we neglect so great Salvation which at the first began to be spoken by the Lord and was confirmed unto us by them that heard him And if our Lord and Saviour should onely confirme the Covenant by his death in a way of witnesse-bearing then the Martyrs that dyed for the Truth should confirme the Covenant by their Death too for they by their death did seal to the Truth and did bear witness to the Truth and so they should be said to confirme the Covenant but far be it from us to think any such thing But Jesus Christ did confirme the Covenant by his death thus By performing the condition of the Covenant and by laying down his blood a price for the mercies and blessings promised in the Covenant He did confirme the Covenant by his death I say by performing the condition of the Covenant If a man be in captivity and he that hath him in captivity promises upon the payment of so much money that he shall be delivered when the money is paid down the Condition is performed Why now Jesus when he dyed he gave himself a ransome for many 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 yea 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and upon this account he is called a Mediator 1 Tim. 2.5 There is one God and one Mediator between God and man the man Christ Jesus who gave himself a Ransome 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Ransome in the room a Ransome for or in the room of us As the first Adam should have confirmed the Covenant and did not so the second Adam did confirme the Covenant How should the first Adam have confirmed the Covenant Why the first Adam should have confirmed the Covenant by performing the condition thereof So now our Lord and Saviour Christ being the second Adam did confirme the Covenant How by performing the condition of the Covenant Thus he is the Mediator of the New Covenant upon the account of Confirmation 3. He is the Mediator of the New Covenant upon the account of Suretyship by being bound unto God the Father that we shall performe to him by being bound to us that God the Father shall performe to us In the 7th of the Hebrews you shall find he is called our Surety vers 22. By so much was Jesus made a Surety of a better Testament And why so but to shew that where he is Mediator he is Surety You know what a Surety is he is bound for the Debtor to performe Saith Judah unto his Father Jacob Gen. 43.9 when he would have Benjamin down with him to Egypt I 'le be surety for him of my hand shalt thou require him So Christ saith unto the Father I will be Surety for these men and of my hand shalt thou require their performance and saith he to them again I will be Surety for God the Father and of my hand shall you require his mercies So that thus now he is a Mediator of the New Covenant upon an account of Suretiship upon a threefold account upon the account of Stipulation upon the account of Confirmation upon the account of Suretiship 5. But what are the benefits that we do gain or get by Jesus being the Mediator of the New Covenant Much every way First of all Is it not a great matter that God the Father should be reconciled unto us â—f God be reconciled you are brought neer â—nto him into onenesse with him Union is â—he ground of Communion and Communion is â—he ground of Communication surely therefore it is no small matter Now I say if Jesus be the Mediator of the New Covenant God is reconciled to us 2. If Jesus be the Mediator of the New Covenant then you may go with boldnesse and look the Justice of God in the face with boldnesse for your debt is satisfied So long as a man is in debt he steals by the Prison door in the dark but if his Surety have paid the debt he dares come as you say and whet his knife at the Counter door Now Christ being your Mediator the Mediator of the New Covenant he is your Surety the debt is paid and you may goe with boldnesse and looke Justice in the face and the Devil and all those Serjeants of Hell But thirdly Is it not a great matter for Christ to be your King Priest and Prophet consider it a little If you observe it you shall find that all the blessings that came to the Jews or Israelites in the time of the Old Testament came through these three offices King Priest Prophet why but as a Type to shew that all our spiritual mercies must come through the hand of these three offices in Christ Now if Christ be the Mediator of the New Covenant then he is your King your Priest your Prophet for all these three offices of Christ grow upon the Mediation of Christ For if he be your Mediator then he will be a Prophet a Prophet to declare the mind and the love of the Father to you If he be your Mediator he will be your Priest to satisfie the Fathers anger for you If he be your Mediator he will be a King to subdue all your Enemies for he is a Priest after the Order of Melchesedeck King of Salem Now is it not a great matter to have Christ our King our Priest our Prophet surely it is But 4. Is it not a great matter that all the blessings and mercies of the New Covenant should belong unto you Friends have you duly considered what are the blessings of the New Covenant I 'le tell you briefly They are all those spiritual blessings which you want and complaine for the want of There are seven or eight spiritual blessings that a poor drooping soul doth complaine for the want of Oh saith he I am afraid I am not the Child of God or I fear my sin is not pardoned and I do not find an inward constant frame of Soul to what is good And I am a poor ignorant creature And I have a hard heart And I want the Spirit of the Lord within me And I cannot walk with God as I ought to do And I fear I shall fall away and go to Hell at last Why now in the Covenant of Grace there is supply promised against all â—hese fears Dost thou say I am afraid I am not the Child â—f God Why saith the Lord here in the Coâ—enant I will be a God unto you and you shall â—e my People There is Adoption for you Heb. Do you say I am afraid my sin is not pardoned then saith the Lord in the Covenant Your sin and iniquity
the blood of Jesus If you look therefore into the Old Testament you shall find that they sprinkled blood upon a fourfold account To confirm and ratifie the Covenant between God and them To make an Attonement for their sin For the sanctification and purification of their Persons and things And for the preservation of their Persons Accordingly therefore saith the Apostle Heb. 9.19 the Book was sprinkled so in the 24. of Exod. the meaning of it is given v. 7. And he took the Book of the Covenant and read in the audience of the people and they said all that the Lord hath said we will do and be obedient and Moses took the blood and sprinkled it on the people and said behold the blood of the Covenant and the 9th of the Heb. tells us That he sprinkled the Book it self And why so But to shew thus much That it is the Blood of Jesus that doth ratifie and confirm the Covenant now made between God and us as at large in that 9th of the Hebrews 2. Then also in those times of the Old Testament they sprinkled blood to make an Attonement for the sins of the people as you have it in the 4th of Levit. 6 and the 20. verses And the Priest shall dip his finger in the blood and sprinkle of the blood seven times before the Lord before the Vail of the Sanctuary The Mercy Seat and the Altar were sprinkled the reason is given at the 20 v. And he shall do with the Bullock as he did with the Bullock for a fin offering so shall he do with this And The Priest shall make an Attonement for them and it shall be forgiven them And why so But to shew that it is the blood of Jesus whereby we have Attonement as in Rom. 5.11 3. Again In the times of the Old Testament they did sprinkle blood for the purification of mens Persons and of Things As you have it in Levit. 14. v. 7. And he shall sprinkle upon him that is to be cleansed from the Leprosie seven times and shall pronounce him clean And why so But to shew that it is the blood of Jesus that doth cleanse us from all Iniquity as in the first Epist of John Chap. 1. 4. Then in those times they did sprinkle mens persons for preservation from the destroying Angel when the destroying Angel came to destroy the Aegyptians the posts of the Israelites were sprinkled that they might be preserved And why But to shew that it is by the blood of Jesus that we are preserved from the destroyer In the 1. v. of the 1. of Jude it s said Jude the servant of Jesus Christ and Brother of James to them that are sanctified by God the Father and preserved in Jesus Christ or preserved by Jesus Christ and Christ our passover is sacrificed for us saith the Apostle to the Corinthians So that thus now you see briefly what were the grounds and reasons of their sprinkling blood in the times of the Old Testament and how all this is applicable to the Blood of Jesus And if you look wishly into the Scripture and compare things with things you shall find that Moses in the times of the Old Testament did divide the blood of the Covenant part whereof was sprinkled upon the Altar poured down at the foot of the Altar to oblige God to the Covenant And part of it was sprinkled upon the people to confirm their souls in the certainty of the Covenant and to oblige them to observe and keep Covenant with God So with the blood of Christ And therefore when our Lord and Saviour Christ speaks at the Lords Supper he saith This Cup is the New Testament in my blood shed for many for the Remission of sins The first part part of the words This Cup is the New Testament in my blood hath regard to us shewing that our souls are to be confirmed in this that we are in covenant with God The second part of the words shed for many for the remission of sins relates unto God shewing the use of Christs blood to satisfie God for our sins and to obtain our Remission And if you would know What is the use of this Sprinkling I say Sprinkling of the Blood notes Application What are we the better for the Blood of Christ if it be not applyed to us and sprinkled on us There are two great Attributes of God that we have to deal withal in the great matter of our Redemption The Justice of God and the Mercy of God That the Justice of God might be be satisfied Christ was made a sacrifice on the Cross and his blood shed on Earth that the favour of God might be obtained Christ carries as our great High-priest his Blood the vertue of it into Heaven and sprinkles the Mercy-seat seven times And that we might be sanctified and reconcil'd to God this Blood is sprinkled upon us too As it 's sprinkled upon the Altar and the Mercy-seat that God might be reconciled to us so 't is sprinkled upon us that we might be sanctified reconciled to God And that thereby we might be assur'd that God is in covenant with us As when the Jews were sprinkled with blood the Priest saying This is the Blood of the covenant they were assured thereby that they were in covenant with God So when we are sprinkled with the blood of Jesus we are or may be assured that we are in the covenant of Grace with God And thus now you see what this Blood of Sprinkling is upon what account 't is sprinkled and what is the use of the sprinkling thereof And so I have done with the first General Secondly This Blood of Sprinkling which is the blood of Iesus is a speaking Blood and speaketh better things than that of Aâ—el or than Abel It speaketh in regard of its continual and perpetual Virtue and Operation But here are two things First What this Blood of Sprinkling speaketh 2. How and in what sense it speaketh better things than that of Abel First What this Blood of Sprinkling speaketh 1. It speaketh a necessity of satisfaction for Without blood there is no Remission 2. It speaketh the Righteousness of God If God have burnt down such a City as this to declare his Righteousness how much more doth the shedding of the blood of Iesus declare the Righteousness of God To declare I say his Righteousness saith the Apostle in Rom. 3. 3. It speaketh the highest Obedience that ever the Sun saw That the Son of God should be obedient unto death laying down his blood is the highest Obedience As the disobedience of the first Adam was in the matter of the Tree so the obedience of the second Adam was in the matter of the Tree Who his own self bare our sins in his own body on the Tree saith the Apostle As the disobedience of the first Adam was in the transgressing a positive commandment which was the symbol of obedience to the whole Moral Law So