hath Mercy on thee This shews that the Covenant of Peace was founded for poor Creatures who were in Misery or in a deplorable Condition Man before his fall needed not Gods Mercy he was the Object of Gods Love and Favour but not of his Mercy For Mercy extended to any Person denotes he was in a forlorn and Miserable Condition before and at that Time when Bowels of Pity and Compassion were moved towards him V. We have here also the Stability of the Promise the Mountains that stand so fast shall or may sooner depart and the Hills be removed than this Covenant of Peace can be broken or he removed nay and he that saith this is the Lord the faithful and true God that cannot lie but to make it yet more firm he hath sworn to his Promise for as I have sworn that the Waters of Noah shall no more go over the Earth so have I sworn that I would not be Wrath with thee nor rebuke thee that is not to forsake her utterly So much shall suffice as to the Parts and Explanation of the Words of our Text. I shall only raise and prosecute one Point of Doctrine from hence viz. Doct. That there is a Covenant of Peace made or agreed upon and it stands firm ui behalf of all Gods Elect. In the speaking unto this Proposition I shall take this Method following viz. 1. Lay down eight Explanatory Propositions by way of Premise 2. I shall endeavour to open the main or chief Transactions about the bringing in and establish-of this Covenant of Peace 3. I shall open the Nature of this Covenant of Peace 4. I shall shew you what is contained granted or given in this Covenant 5. Shew the Nature of the Peace comprehended in this Covenant 6. Apply it Proposit. I. That God foresaw from Eternity that Man would fall from that happy and blessed State in which he was Created and that a fearful Breach would arise betwixt himself and Mankind Thereby Had it not been thus there would have been no room no need no occasion for God to enter into a Covenant of Peace with his own blessed Son in behalf of Mankind without a War foreseen there could I say be no occasion of a Covenant of Peace and Reconciliation II. Proposition That this Covenant of Peace was entered into between the Father and the Son before the World began Hence the Apostle saith aluding to this Covenant God 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 Moreover Our Lord Jesus saith that he was set up from everlasting from the beginning or ever the Earth was That is ordained substituted and anointed to be the great Representative and Covenanting-Head in behalf of all the Elect of GOD. III. Proposition That the Breach which God foresaw would arise would be very great or a most amazing or fearful Breach betwixt himself and lost Mankind and that it was so might abundantly be demonstrated It was a Breach occasioned by Sin God did not first fall out with us or proclaim War against Mankind but we first broke that League and Covenant of our Creation with God Man rebelled against his Creator casting off his Obedience and Allegiance and subjected himself to Sin and the Devil Lo this only have I found that God hath made Man upright but they have sought out many inventions Tho all the Wickedness that is in Man's Heart that Deceit Hypocrisie and streams of Filthiness that is there Solomon the Wisest of Men could not find out Yet this he had discovered viz. the Fountain of it namely Original Sin or what it was that first caused that Breach and War which is between God and all Unconverted Men or all ungodly Ones in the World And now That it is a fearful Breach appeareth 1. In that Man run away from God and hid himself And the Lord God called unto Adam and said unto him Where art thou And he said I heard thy Voice in the Garden and I was afraid because I was naked and I hid my self That God who was before the Object of his Love and Delight was now become Terrible unto him because of his horrid Sin and Guilt which lay upon him 2. It was an unreasonable act of Disobedience and most horrid Rebellion considering what God had done for Man and how Great Noble and Honourable God had made him he formed Man in his own Image and made him capable of enjoying sweet Fellowship and Communion with his Creator he made him Lord and Governour of all things on Earth and gave him a lovely beautiful Spouse to be a sit help meet for him he gave him power to stand in that happy Estate tho he left him in a possibility of Falling to prove his Fidelity and Obedience to his Maker But Man cast horrid Contempt upon God by his Unbelief He disbelieved the true and faithful God and believed the Devil that Father of Lies and so gave more Glory to Satan than to his blessed and most rightful Sovereign 3. The Dismal Nature of this Breach further appears on Man's part by considering of that vile and abominable Enmity which is in the Hearts of all Mankind who abide in that old Nature against God as the effects of that first Sin The carnal mind is enmity against God for it is not subject unto the Law of God neither indeed can be he doth not say it is an Enemy but in the abstract it is Enmity an Enemy as one observes may be reconciled but Enmity can never be reconciled Man by this Sin came to be alienated in the highest degree from God having the Vnderstanding darkned being alienated from the life of God And in another place saith the same Apostle And you that were sometimes alienated and enemies in your minds by wicked works yet now hath he reconciled 4. This still further appears In that all Men naturally resist God and his good Spirit they fight against God Ye stiff-necked and uncircumcised in heart and ears ye do always resist the Holy Ghost as your Fathers did so do ye Nay they are called haters of God The haters of God saith David should have submitted themselves Ye have both hated me and my Father saith our blessed Lord. What can render Sin more evil or Man more vile than to be called a Hater of God they are haters of God and despightful Their soul saith the Lord abhorred me and my Soul loathed them Moreover They are said to be Contemners of God they even dare God to his Face and harden their Hearts against him Wherefore doth the wicked contemn God He saith in his heart thou wilt not require it They fear him not they atheistically deny his Providence nay his very being or wish at least there was no God And all this is the fruit and
effect of Man's Rebellion or of his First Sin II. As this in part sets out the Nature of this fearful Breach by reason of Sin on Man's part so also hereby God is become an Enemy to Man and hence David saith The face of the Lord is against them that do evil to cut off the remembrance of them from the Earth Some conceive by the Face of God here is meant his Anger because Anger discovers it self in the Face others think by the Face of God in this place is meant all his Attributes his Justice Wisdom Power Holiness c. are set against them 2. GOD is said to abhor the ungodly the wicked boasteth of his hearts desire and blesseth the covetous whom the Lord abhorreth This is an amazing Text and enough to terrifie all greedy Worldlings or covetous Persons and such that commend and bless them True all Sinners are abhorred upon the account of Sin ' yet none more hated and abhorred than the covetous Person is Covetousness is Idolatry 3. It is said That God is angry with the wicked every day if he return not he will whet his Sword he hath bent his bow and made it ready he hath also prepared for him the instruments of Death he hath drawn his Sword his Bow is bent and his Arrows are on the string ready to shoot Ah! Who is able to Encounter with such an Enemy or to stand before his Indignation 4. He hath laid all Mankind as considered in the First Adam under the Curse of the Law Cursed is every one that continueth not in all things which are written in the Book of the Law to do them yea the Elect themselves by Nature are Children of Wrath as well as others All the World is become guilty before God such is the Nature of the Breach through Man's Sin and Disobedience in breaking the Law of the First Covenant 5. The Wrath of God abides upon all them that believe not Brethren the Sentence is past upon all the whole Race of Mankind in the First Adam even the Sentence of Everlasting Death They are all condemned already tho the Sentence is not presently executed IV. Proposition That the Breach betwixt God and Man was occasioned by the violation of the First Covenant which God entered into with Adam as the Common or Publick Head and Representative of all Mankind which Covenant was a Covenant of Works I say God gave a Law or entered into a Covenant of Works with the First Adam and his Seed and in that Covenant he gave himself to be our God even upon the strict and severe condition of perfect Obedience personally to be performed by Man himself with that Divine Threatning of Death and Wrath if he broke the Covenant In the Day thou eatest thereof thou shalt surely die Yet some may doubt as one observes whether this was a Covenant of Works because here is only a threatning of Death upon his Disobedience to this one positive Law Answ. But as he well observes Man in his First Creation was under a Natural Obligation to universal compliance to the Will of God and such was the Rectitude of his Nature it imports an exact Conformity to the Divine Will there being an inscription of the Divine Law upon Adam's heart which partly still remains or is written in the hearts of the very Gentiles tho much blur'd which is that light which is in all or that which we call The light of Nature Tho evident it is that God afterwards more clearly and formally repeated this Law of Works to the People of Israel it being written into Two Tables of Stone tho not given in that Ministration of it for Life as before it was to Adam yet as so given it is by St. Paul frequently called the Old Covenant and the Covenant of Works which required perfect Obedience of all that were under it to their Justification at God's Bar and so made Sin appear exceeding sinful and tended to aggravate Man's Guilt and Misery upon his Conscience tho the Design of God hereby was to discover unto Man how unable he was in his Fallen State to fulfil the Righteousness of God that so that Law together with the Types and Sacrifices might be a Schoolmaster to lead us to Christ. Now in that Ministration of the First Covenant given to Israel when they came out of Egypt there seemed to be a mutual Contract and Stipulation betwixt God and them God enjoin'd perfect universal and continual Obedience of them and they promised and covenanted formally so to do 2. Brethren Pray consider The First Covenant required Perfect Righteousness of Man as the condition of his Justification c. and that not enjoined by the Holy God as a simple act of his Sovereignty as some conclude but as it resulted from his Holiness and the Rectitude of his Nature It being inconsistent with the Justice Holiness or Purity of God's Nature to justifie any Man who is not perfectly righteous or wholly without sin even in Thought Word and Actions 3. That Adam before the Fall had Power to answer this Covenant of perfect righteousness and which he was obliged to do yet had no Surety to engage to God for him 4. Moreover he breaking this Covenant as you have already heard he was utterly undone and all his Off-spring in him and his Credit being lost for ever with God the Lord will not Treat with him any more nor enter into any Terms of Peace without a Surety and that too upon the Foundation of a better Covenant or not at all V. Proposition That there was none in Heaven nor Earth I mean neither Men nor Angels that could make up that Breach which Sin hath made between God and Man And as no Man nor Angel could do it so no Repentance no Tears tho Tears of Bloud no Reformation nor any Sacrifice no not a Thousand Rams nor Ten Thousand Rivers of Oil nor the fruit of the Body I say none of these could atone for the Sin of the Soul or make our Peace with God It is not enough for a Man to say he will sin no more for he hath sinned and stands obliged to God to pay Ten Thousand Talents and yet hath not one Farthing to repay neither will God forgive one Rebel or any Debter the least Mite as a simple act of Mercy but doth require a Full Satisfaction for the whole Debt Moreover Man is both a Debter and a Criminal VI. Proposition That God presenteth himself not as an unreconcilable Enemy for tho he be Just yet he is gracious Mercy and Goodness are a like glorious Attributes or Properties of his Nature as Justice Holiness c. Yet the Display of his Favour Love Mercy and Goodness ought to be considered with respect had to his absolute Sovereignty He was my Brethren No more obliged to magnifie his Mercy in a Surety and Saviour to Mankind than he was to
of his Son as Mediator for tho the Father might make the first Proposal of this to his Son yet 't is by Christ's Undertaking that God is pacified c. He was made a Curse for us therefore as by the Offence of one Judgment came upon all Men to Condemnation so by the Righteousness of one the Free-gift came upon all Men unto Justification of Life For as by one Man's Disobedience many were made Sinners so by the Obedience of one shall many be made Righteous As Adam brought us into Debt and made us obnoxious to Divine Wrath so Jesus Christ hath paid our Debts by his active Obedience to God's Law and by bearing that Wrath on his Soul and Body which our Sins had brought upon us For the Transgressions of my People was be stricken 2. See how the Mediator prevails with God for instead of God's demanding an inherent Righteousness a Righteousness wrought out in our Persons he accepts of an Imputed Righteousness wrought out in the Person of his own Son in our Nature as Mediator Who of God is made unto us Wisdom and Righteousness and Sanctification and Redemption In the Lord shall one say have I Righteousness and Strength And then on the other side 1. Christ is of a mollifying Temper towards Man for he brings Man that he might partake of the Blessings of Peace to forego or give up all his own Righteousness as good for nothing nay to account it as Dung in point of Justification at God's Bar or when it is compared to the Righteousness of God in Christ and instead of seeking Justification by our own Righteousness or by our Faith and sincere Obedience utterly to renounce it and to submit to the Righteousness of God That we may be Justified freely by his Grace through the Redemption that is in Christ Jesus 2. Not to work to be Justified not to repent or love God to be Justified But to work not but believe in him that Justifies the Vngodly 3. Not to work for Life but from Life i. e. from a Principle of Life wrought in the Soul not to change one Work or Act of the Creature in Justification to another Work or Act of the Creature I mean not to renounce all Works of the Law in point of Justification and to include Gospel-works or Faith and Obedience as part of our Justifying Righteousness before God no no but to exclude all manner of Works Faith and Obedience whatsoever and to rest upon Christ alone or on his Righteousness exclusive of all the Creature doth or can do 4. And tho the Soul sees he is already Justified and accepted in the Beloved and for ever delivered from Wrath and Condemnation yet to live a Holy Life and renounce all Sin and Iniquity from a Principle of Faith and because Sin is so hateful unto God and so abominable in his Sight and because Christ is his Lord therefore to do all things whatsoever he commandeth him and all this in Love to Christ not to seek his Acceptance and Justification by the Worth of his Faith and Obedience but in Christ and to account himself an Vnprofitable Servant when he hath done all that Christ hath commanded him 5. Christ never leaves his Elect until he hath brought them to these Terms XIII A Mediator whose Mediation is rejected after long Patience leaves the Offended and Obstinate Person to the Severity of that Law he hath broke and under the Sentence thereof So my Brethren will the Lord Jesus Christ after long Patience and Forbearance leave all Obstinate Rebellious and Unbelieving Sinners to the Severity of the Law of God which they have broken and to the Wrath and Vengeance of God He that believeth not is Condemned already All are condemned in the first Adam and their Condemnation will be aggravated upon them because they reject the Offers of Peace or the Mediation of Jesus Christ and believe not in him and indeed all Men would do this was not Infinite Love shewed and Power put forth towards some according to God's Eternal Purpose in Election XIV A Mediator leaves no liberty of an Appeal after he hath passed the definitive Sentence Moreover it is some times left to him also to pass that Sentence So my Brethren the Lord Christ at the last Day will leave no room for any Sinner to appeal to any other Court or Person there will be no relief for God the Father hath committed all Judgment to the Son he will therefore pass the definitive Sentence against all Mankind in the Day of Judgment For the Father Judgeth no Man but hath committed all Judgment to the Son All Judgment in the Administration of the Mediatory Kingdom is given to Jesus Christ and in and by the Son will God Judge the World Because he hath appointed a Day in the which he will Judge the World in Righteousness by that Man whom he hath ordained whereof he hath given assurance to all Men in that he hath raised him from the Dead The Mediator of this Peace shall Judge all Men he shall execute Judgment because he is the Son of Man and this God will do That all Men may honour the Son even as they honour the Father Which shews that the same Honour and Divine Worship is due to Christ that is due to God the Father he being the very same Eternal God So much at present as to Christ's Work as Mediator of this Covenant of Peace And now let me apply this before I proceed to the next thing which is the Suretiship of Christ. APPLICATION 1. We infer from hence that Sin is exceeding sinful O what Evil is there in Sin That nothing can atone for it nor make our Peace but the Blood of the Lord Jesus Christ the Mediator It is not his bare Pleading but it must be done by his bleeding or dying for us or in our stead And O how great was that Breach which nothing could make up but such a Bloody Sacrifice 2. We also infer from hence that God's Love to us in Christ is an amazing and wonderful Love our Peace shall be made tho it cost God the Blood of his own dear and beloved Son God so loved the World How was that Who can conceive of the greatness of it Even so as he gave his only begotten Son to die for us even for his Enemies God commended his Love towards us in that while we were yet Sinners Christ died for us for when we were Enemies we were reconciled to God by the Death of his Son Not that God was only reconcileable but by that Sacrifice God was reconciled our Faith doth not reconcile God to us but we thereby receive the Atonement or the Blessing of Peace and Reconciliation 3. We infer likewise from hence that the Love of Jesus Christ was wonderful and his Condescention exceeding great What did God take our Nature into Union with
suffered as our Head and Representative in our stead or room the Just for the Vnjust or the Surety for the Principal or for the Sinner and this according to the Terms agreed upon in the Covenant of Peace and not simply for our good any otherwise God being in his own Nature Just as well as Gracious could not without Wrong or Injury to his Justice Holiness and the Sanction of his Law Acquit Justifie and Pardon any Sinner without a full Satisfaction to both Law and Justice and this must either be done by us or by our Surety for us 2. We affirm that the Law of Perfect Obedience results from the Holiness Purity and Rectitude of God's Nature and therefore it stands as a perpetual Law and can never be abolished as a Rule of Life tho it be taken away as it required perfect Obedience of us or as a Law of Works to be fulfilled and satisfied for in our own Persons in point of Justification Do we then make void the Law through Faith God forbid Yea we establish the Law because by Christ we attain a perfect Righteousness being interested in his most compleat and perfect Obedience to the Moral Law and by his Spirit to live in more exact Conformity thereunto My Brethren Is it not our Duty still and as much as ever it was To love the Lord our God with all our Hearts with all our Souls and with all our Strength and our Neighbour as our selves not only sincerely but perfectly nay to be perfect as our Father in Heaven is perfect Tho we are not able to do this yet the Moral Law still remains and requires us thus to do true we shall not be Damned for want of this perfect Obedienc because Christ hath in our Nature and stead kept the Law perfectly for us and so he is the end of the Law in respect of Righteousness to all that believe Christ did not come to engage or undertake as a Mediator that we should perfectly in our own Persons keep the Moral Law and so be Justified in God's Sight nor did he come to undertake that we should sincerely keep any other Law to that end much less leave us to the exercise of our Natural or Spiritual Abilities to keep such a Law as the Condition of our Justification and Acceptation with God but he came to procure for us such a Righteousness by his own Obedience and Suffering that the Holiness Justice and Law of God doth require of us if we are Justified with God for what the Law could not do in that it was weak through the Flesh God sent furth his Son c. T is a hard case my Brethren that these degenerate Presbyterians or any pretending to be Gospel-Preachers should deny Christ to be a Common Head and Surety for the Elect for he that dies in the stead and room of others is by the consent of the Law-giver substituted in their Law place and so takes upon him the Capacity of a Surety Representative or common Person undertaking to do and suffer what others should but these Men deny this Relation or Capacity of Christ as a Surety in this Sense and therefore deny he obeyed and died in our stead And from hence it follows also that Christ did not do that for us which our own Perfect Obedience did do whilst Man stood and would have done had he not sinned i. e. Justified him or have given him a Title to Life 3. Moreover if Christ was not put in our Law place as our Representative and Surety Why was he made of a Woman and made under the Law Was it not that the Law might reach him 1. As to its commanding Power as our Surety to pay the Debt of Perfect Obedience thereunto 2. And as a Sinner in a Law Sense to die or be made Sin for us that is by Imputation for had not he been under the Law the Law could not have reached him in either sense i. e. either to do or suffer and had not he took our Law place upon him we could not have been the better for what could his taking our Nature on him have profited us had he not been substituted in our room But as we were obliged by the Law Justice and Holiness of God to keep the Law perfectly so he was made under the Law to keep it for us and as we were sinful Men and liable to the Just Sentence of the Law for our Violation of it so he was made under the Law and as our Representative and Surety to die and to satisfie Divine Justice for our Transgressions that were against it He was made under the Law i. e. under the Preceptory part of it to fulfil and establish that he satisfied for that part of the Law He was under the Law as being liable to the Punishment or Penalty of the Law that he might answer and fulfil that and for ever deliver us from the Punishment thereof and all this as our Surety standing in our Law place Reproof This may tend severely to reprehend those new and erroneous Notions that so prevail amongst us concerning Christ's Work and Office as Mediator we say and prove that by Christ's Active and Perfect Obedience to the Law we are justified and delivered from Wrath and Condemnation or that by Christ's Righteousness imputed Believers are perfectly Justified and freed from the Curse of the Law and are certainly entituled to Eternal Life 1. But our new Work-mongers assert That our Justification or Right to Life dependeth wholly upon our Obedience to the Gospel as a Law as the Condition to which it is promised Therefore as one observes it puts us into a Condition of Life imperfect and subject to change as Obedience it self is and that we are not perfectly Justified till our Obedience is perfected Thus Mr. Clark of High-Wickham and others Take Mr. Clark's Words viz. Our Justification at present while we are in this World is but Partial Imperfect and Incompleat Ans. Now say I this confounds Justification with Sanctification and as I have told him then it also follows that Believers are partly justified and partly condemned i. e. we are not acquitted from the guilt of all Sin whilst in this World and so Christ's Dove is not Vndefiled Lord what an Age do we live in 2. We say that we are made Partakers of Christ's Righteousness and the Benefits of it by our Union with him through the Spirit by which means Faith is wrought in us by which we apprehend him and we say that Faith is an Instrument whereby we receive him Faith only Justifying us objectively i. e. It is not Faith but Jesus Christ that Faith takes hold of that doth Justifie us in the Sight of God But they say That Faith in its whole Latitude is our believing and obeying the Gospel that is Faith and all the Fruits thereof or Faith and Obedience or if you please Faith and Gospel-Works For Mr. Clark says That
Trusted or whose Faithfulness or Ability is suspected Now my Brethren when Man had broken the Law of the first Covenant his Credit was gone or lost for ever God would not enter into Covenant any more with him without a Surety he knowing that Man's Inability and Unfaithfulness in his Fallen Estate therefore was graciously pleased to provide for us or in our behalf a Sponsor or Surety By so much was Jesus made a Surety of a better Covenant As Christ engaged to God for us to satisfie for our Sins and to bring us into a State of Grace and Peace with God and preserve us in that State to the end and to give Security to the Covenant of Peace which he is a Surety of he is call'd a Surety And as he gives all good things and Divine Blessings to us he is called a Testator for a Testator denotes one dying making his Last Will and Testament firm and bequeathing Legacies to his Friends some I know would not have Christ be a Surety of that Covenant that was made betwixt God the Father and himself which they call the Covenant of Redemption but of the Covenant of Grace made with us but I know no ground for such a distinction as I shall hereafter prove my Brethren evident it is that had not our Mediator engaged in this Covenant of Peace and Redemption for us there had been no Covenant nor Peace for us at all because all dependeth on Christ's Suretiship or on Christ's Obligation to the Father for us nor did God ever manifest more rich Grace to us than he did in providing of such a Surety for Man And hence God saith speaking of the Covenant of Grace My Mercy will I keep for him for ever and my Covenant shall stand fast with him I have laid help upon one that is mighty I have exalted one chosen out of the People one able to perform and do all his Pleasure one that he can trust who neither wants Ability nor Faithfulness 3. A Surety commonly engageth for one Party even for him whose Credit is suspected or who being poor the Creditor will not nor cannot Trust him the Lord Jesus is only a Surety for us unto God not for God to us for God had no need for any to engage or be a Surety for him he never failed any of his Creatures he broke not his Covenant with Man but Man with him Because they continued not in my Covenant I regarded them not saith the Lord. Therefore God will not Treat nor Trade with Man any more without such a Mediator and Surety as Christ is therefore I am not of his Opinion that saith That the Suretishâ—p of Christ was that Sinners might be induced to give God Credit and that he might have a Responsal Party to deal with for this is to cast Contempt upon the Holy and Faithful God as if he is not to be Trusted in without he gives us good Security that he will not fail nor deceive us 4. The end of Suretiship among Men is to give Stability and Security in case of Bonds or Covenants c. that such Bonds or Covenants may be firm and sure and to this end did Christ become the Surety of this Covenant of Peace Grace and Redemption My Brethren this Covenant depends upon the Suretiship of Jesus Christ upon whose Undertakings and Security God Promised and Covenanted with him to be our God again and to give to us all that good which was in his Heart to bestow upon his Elect from everlasting There being such things requisite to be done in order hereunto which God well knew we were not able to perform i. e. the Satisfaction of his Justice or Payment of all our Debts and Victory over all our Enemies and that this Covenant might not be broken as the first was My Covenant shall stand fast in him 5. Suretiship imports that the Obligation be free and voluntary for the Law forces none to be a Surety or to engage for others My Brethren tho God chose Jesus Christ to be the Surety of this Covenant for us yet Christ as a most free and voluntary act on his part undertook that Office for that Law we had broke laid no Obligation on him nor was he under any necessity of Nature to undertake herein because he was the Son of God but it is ascribed wholly to his Infinite Love and Goodness and as a Sovereign Act of his own Free Grace to undertake for Man and not for Angels and also only for some of the lost Sons of Adam and not for all No Man taketh my Life from me but I lay it down freely I have power to lay it dnwn and I have power to take it up again Lo I come in the Volume of the Book it is written of me to do thy Will O God 6. Suretiship imports not only a voluntary Obligation for others or for another but also Union of Parties or Assumption of the Condition of that Person or Debtor In a Law sence it denotes a Foederal or Law Union the Surety and the Debtor are but one Party yet not so but that it is the Surety that pays it is his Money and not the Debtors My Brethren Christ by vertue of his Suretiship did not only take our Sins upon him but our Nature and put himself in our Law-place he took our Condition upon him He was made of a Woman made under the Law to redeem them Object I know it is objected If Christ and the Elect are but one Party and that his Righteousness be ours i. e. imputed to us or that he did and suffered all in our stead then we are our own Saviours we are Mediators as having a Mediator's Righteousness Ans. This as one well observes follows not for they may as well argue the Debtor is the Surety because his Surety's Payment is accepted for him Object Again they object If Christ our Surety and we are one and that his Righteousness is ours then we are as Righteous as Christ. Ans. They may as well affirm the Bankrupt is as rich as his Surety because his Surety pays his Debts 7. A Surety doth not only ingage for Debtors but also sometimes for Criminals Those that Christ became Surety for in the Covenant of Peace to Reconcile to God and to Redeem from Sin and Hell were Criminals and not only Debtors we all deserved Death and were under the Sentence thereof The Evangelists render the Words Sins and Debts promiscuously as Luke 11.4 compared with Matth. 6.12 the Laws of some Countries admit of a Surety for a Criminal i. e. that one Man shall die for another Thus did Christ obey the Law for us and die for us He was made a Curse for us Gave himself for us His Life a Ransom for us The Just for the Vnjust Made Sin for us All proves he was a Surety for Condemned Criminals and so died in our stead to satisfie the Law and Justice of
with the Strong because he poured out his Soul unto Death All Power is given to me in Heaven and Earth He shall strike through Kings in the Day of his Wrath. But we see Jesus who was made a little lower than the Angels for the suffering of Death Crowned with Glory and Honour And he shall bring all his to Glory too For it became him for whom are all things and by whom are all things in bringing many Sons to Glory to make the Captain of their Salvation perfect through Sufferings As this was promised by the Father to him and to us in him so he as our Surety engaged to bring it to pass or to make it good unto us Object If Jesus Christ entered into Bonds for us and that by virtue of the Sanction of the Law of Works was obliged as our Surety to suffer for our Sins doth it not follow that he was Surety of the Covenant of Works And how then is it said He was Surety of a better Covenant 1 Answ. Tho Christ was obliged as our Surety to fulfil the Covenant of Works or of perfect Obedience yet he was not Surety of the Covenant of Works because he did not undertake that we should perfectly keep the Law in our own Persons which he must have done had he been Surety of the Law of Works but that he would keep that Law for us and therefore it was another and better Covenant 2. The Covenant of Works was made betwixt God and Man without a Surety the Covenant of Grace is made betwixt God the Father and Jesus Christ as our Surety for us therefore another and better Covenant These Men plead for a Covenant of Grace made betwixt God and us distinct from the Covenant of Redemption in which Christ as our Surety engaged that we shall keep the New Law of Faith and sincere Obedience Christ having abolished the Law of perfect Obedience and merited this mild Law c. 1 Answ. Tho the Law as a Covenant of Works Do this and Live is taken away yet as a Law or Rule of perfect Obedience it remains for ever As the Reverend Mr. Cross hath fully proved 2. As to their New Law it brings in Justification by Works and such Works too that are attended with Sin or Imperfections and therefore their Doctrine is to be abhorred See Mr. Clark's New Book but more of this hereafter IV. I shall shew that Christ's Suretiship greatly differs from Suretiship among Men. 1. A Surety among Men is not of the Creditor's but of the Debtor's procurement But the Surety of the Covenant of Peace was of God's procurement who is Man's Creditor or rather offended Creator God as an Act of Infinite Wisdom Love and Mercy found him I have found a Ransom Moreover the Father Chose him Called him and Anointed him to be the Mediator and Surety of this Covenant as hath been fully proved Therefore it doth not follow that so soon as our Surety struck Hands or just when he laid down the Price all God's Elect must actually be acquited For should a Creditor find a Surety for the Debtor all must confess it is in his choice how and when the Debtor should be actually acquited Moreover 't is evident that we had no actual Existence when Christ struck Hands for us besides it was for such that he foresaw would fall under Sin Wrath and Condemnation and Christ did not become a Surety to keep the Elect from falling under Wrath and the Sentence of Death but to recover them out of that State Justification presupposeth we were once Charged and Condemned 2. A Surety and Debtor among Men both enter into the same Bond and the Debtor is look'd upon the principal Bondsman But Christ's single Bond in this Covenant is accepted for all here is a Change of Persons God leaves out our Names and puts in Christ's Name that the Debt Satisfaction and Curse might fall upon him alone See Dr. Goodwin He was made Sin for us Christ hath redeemed us from the Curse of the Law being made a Curse for us he was wounded for our Transgressions And now Jesus Christ here by puting his Name unto this Bond is become the principal Debtor and is wholly obliged to pay and satisfie for all the Sins of God's Elect his Suretiship hath swallowed up the offending Debtors Obligation to satisfie Law and Justice Object Doth it not then follow we need not be concerned to keep or fulfil the Law Answ. We are not to be concerned to keep the Law to that end Christ kept it i. e. not to be Justified by it for so it is removed but the Moral Law as a perfect Rule of Righteousness obligeth us to perpetual Obedience it being so unchangable a Law 3. Among Men when the Surety makes a full satisfaction for Debtors the said Debtors cannot be said to receive their Release or Discharge as an Act of Grace and Favour but as an Act of Justice only But Jesus Christ in the Covenant of Peace makes full Satisfaction for us and yet we receive our Release and Discharge as an Act of Grace and Favour alone 1. In that God and not we found the Surety which was an Act of his own Sovereign Grace he being wholly at Liberty whether he would save Man or not So that our Discharge through the Satisfaction of Christ must needs primarily and originally flow out of pure Grace Favour Love and Pity of God to us Had Man found the Surety it had been otherwise 2. Because the Surety being the only begotten Son of God it is a farther Demonstration of Infinite Love and Favour to us in that God should substitute him in our stead and dispence with the rigorous Action of Satisfaction from us and take it from our Surety as put in our Law-place 3. Because God that he might work about our Discharge in a way of Grace and Mercy to the Honour of his Justice c. made his own Son a Sacrifice for our Sins 4. Because that Interest we have in that Redemption Pardon Peace and Reconciliation by Christ's Undertakings is freely bestowed on us as an Act of God's Sovereign Grace and Goodness for as Christ purchased all Grace for us so as an Act of God's Favour and Christ's Purchase and Merits he gives us the Spirit and Faith in order to our actual Interest in all Covenant Blessings so that altho it all is in a way of Justice as to Christ yet it is all in a way of Mercy and Free-Grace as to us 5. In that God accepted of Christ as a Surety for us who deserved no Pity we having wilfully forefeited our vast Inheritance and were become his Vile Enemies and rebels against him 6. Because Christ became our Surety from whom he could expect no after Recompence or Satisfaction for that vast Sum he laid down for us he never expected any Recompence from us for the Debt paid 7. Because we are not only pardoned and have
eternal Wisdom of God so also it shews there was a voluntary and ready consent in our Lord to undertake in the Work of our Peace and Redemption that he was set up and did agree to undertake as our Mediator to make our Peace with God and also that he took pleasure in his so engaging on our behalf To this let me add what David in the Person of Christ speaks Sacrifice and Offerings thou didst not desire mine ears hast thou opened Burnt Offerings and Sin Offerings hast thou not required then said I lo I come to do thy Will O God This place is cited by the Apostle Wherefore when he cometh into the World he saith Sacrifice and Offerings thou wouldst not but a Body hast thou prepared me In Burnt Offerings and Sacrifices for sin thou hast had no pleasure Then said I lo I come in the Volmn of the Book it is written of me to do thy Will O God Nothing can more fully shew Christ's chearful Consent What God the Father required Jesus Christ yielded to do which was to make satisfaction for Sin in his Body on the Tree and so to make our Peace with the Eternal Jehovah I. Consider who the Persons transacting and treating with each other were even God the Father and God the Son the Father stands upon satisfaction to his Law and Justice or demands the whole Sum or Price of our Redemption that so our Peace might be made and Christ engageth to give it II. The business or grand Matter transacted I say betwixt them was our Peace and Reconciliation unto God and so to recover all God's Elect from Sin Wrath and Misery and work about their Eternal Happiness the Elect tho not then in Being yet are here considered as fallen wretched and forlorn Creatures III. That the Manner or Nature of these Transactions were faederal or in a Covenant-way one Person mutually engaging and stipulating with the other The Father stands upon the strict demands of Law and Justice the Son consents to glorifie the Father therein and raise the honour of all the Divine Attributes which in time he did do I have glorified thee on Earth I have finished the work thou gavest me to do And now Father glorifie me with thine own Self As if he should say the Terms agreed upon or thy Demands are done therefore let me have my Reward and let mine Elect be made one in us Let me not only Personally be one with thee but also Mystically one and so be glorified as it is due to me as the Hire or Reward of my Work IV. If any ask when this Covenant or holy Compact was made I told you and say again it bears Date from Eternity or before the World began when we had as I said before no Existence but only in the Eternal Decree and Purpose of God Moreover Remember this Covenant was made with Christ for us and in him with us for all that Grace which is given to us in time was promised unto us in Christ nay given to us in Christ from Eternity 2 Tim. 1.9 Tit. 1.1 2 3. as our Surety Covenanting-Head and blessed Representative As to the special and particular Articles agreed upon on which the Covenant of Peace was made and concluded I shall open them under the next Head of Discourse V. Commonly in all Treaties or Covenants of Peace amongst Men there is a Mediator chosen So God chose a Mediator of this Covenant yet his Work as Mediator greatly differs from the Work and Office of all other Mediators as I might make it appear For Christ is not only Mediator of the Covenant but Surety Messenger and Testator of it also And as he is considered Mediator he is invested with a Threefold Office more particularly which Offices he faithfully executeth in order to the making our Peace with God in reconciling God to us and us to God which I purpose to treat of and open in order The Work of our Mediator is not barely to see our Peace made or to labour by Intreaty to bring each Party to Moderation and pliable Terms and to see every thing done according to the Preliminaries agreed upon but the whole Work of making Peace is solely committed to our Lord Jesus Christ not to see others do it but he himself doth it all even all that God requires on his part and what is necessary to be done for us in us and by us also I. Let it be also considered That God would not make any Covenant of Peace with us without a Mediator without such a Mediator and that Jesus Christ alone is the Mediator is evident There is one Mediator between God and Man even the Man Christ Jesus I say God chose his Son to be the Mediator of this Covenant of Peace and hence he is said to be given for a Covenant unto the People that is as some conceive To be the Mediator thereof II. God the Father's Demands must be granted he will not suffer his Just Right and Honour to be invaded nor his Glory eclipsed therefore was this Mediator chosen besides the Sanction of his Holy Law must be preserved Private Persons may forgive Offences as they please but the Just and Holy Governour of the World will not cannot pass by Offences till the end of Government be secured that so his Holiness and Justice be not stained nor his Law fall to the Ground Hence one main Article proposed was That the Mediator of our Peace do make full Satisfaction and if he doth not this there could be no Covenont of Peace concluded this therefore was the result of that Counsel of Peace held in Eternity III. There was I say a necessity for the Son of God to be both Mediator and Surety of this Covenant I do not say that there was a necessity laid either upon the Father or the Son to enter into this Covenant of Peace for us No no! But if God will in a way of Free and Sovereign Grace enter into such a Covenant for Mankind there was a Necessity for Christ to be the Mediator and Surety of it I say Necessity so far as we can or are able to conceive in respect of this Matter 1. Because God hath not revealed or made known any other way by which our Peace could be made but by a Mediator I do not say that God could not any other way make our Peace but that he could not in reguard of his own Honour so far as it appeareth unto us Moreover if God hath not made known any other way then there is no other way for us to obtain Peace with him But no other way is made known 2. There could be no other way as we can conceive because the breach that was between God and us must be made up by a full satisfaction to the Law and Justice of God God being Just as well as Gracious and hence one end why Christ was made a propitiation through Faith in his
Divine Wrath brought him down to the Earth 3. Christ our Mediator must be God otherwise his Suffering or the purchase of his Blood could not have merited all that Grace and Glory for all God's Elect which indeed it did Brethren there is a difference between a full Satisfaction or Payment of Debts and a Price that is laid down not only to do that but also to merit and purchase a Right to great Riches high Priviledges and Honour Now if Christ had only paid our Debts or satisfied the Justice of God as to his vindictive Vengeance tho we thereby had been delivered from Hell yet that Payment could not have raised us up to Heaven no it is through the Merits of that Infinite Price Christ laid down that we come to be the Sons of God and Heirs of Glory and all this is through the Dignity of his Person and infinite Value and Worth of his Purchase as being God and also as it was the Grant of God the Father to Christ in the Covenant of Peace as the result of those Transactions 4. He must be God because otherwise he could not have subdued and overcome all his and our Enemies What meer Man is able to wrestle with and overcome Satan and all the Powers of Darkness Or how could he have prevailed against Death Overcome and have subdued Death I will ransom them from the Power of the Grave I will redeem them from Death O Death I will be thy Plague O Grave I will be thy Destruction And hence Christ says Destroy this Temple awd in three Days I will raise it up again This he could not have done except he had been the Eternal God Now this is sometimes attributed to the whole Trinity sometimes to the Father sometimes to the Holy Ghost so it is sometimes attributed to Jesus Christ which shews that the three Persons are all but one and the same God 5. He must be God in respect of his Work as Mediator in reference to Man for he was obliged to quicken all God's Elect who in the first Adam were dead in Sins and Trespasses and raise them from that Spiritual Death and overcome the Power of Sin and Satan in them as well as for them This brings me to the next Thing II. Jesus Christ also as Mediator of Peace must be Man 1. He must be Man because he must work out a Righteousness in the same Nature that had sined Man was obliged to keep the Law perfectly and this must be done by Man if ever he be Justified with God for God will in no wise clear the Guilty True this is not required in the Covenant of Peace to be done in the Person of every elect Sinner ' but in the Person of Christ who is the Representative of every one of them For as we were all made Sinners by one Man as the Head and Representative of all his Seed so we became Righteous by the compleat and perfect Obedience of one Man as the Head and Representative of all his Seed for as the Law being broken by one Man is imputed to all his Seed so the Law being compleatly kept by one Man Jesus Christ is imputed to all his Seed For as by one Man's Disobedience many were made Sinners so by the Obedience of one shall many be made Righteous Moreover Justice required that the same Nature that broke the Law should keep the Law tho room for a Substitute or Surety was reserved in the Wisdom and Council of God 2. Christ must be Man because he must die now God as God I mean the Godhead could not die Man must die to satisfie offended Justice for the Breach of the Law therefore Christ must be Man and die And by Vertue of the Union of the Divine Nature with the Humane Nature in his Person the Death of Christ was a full Satisfaction to the Justice of God 3. He must be one with us or else how could his Obedience be imputed to us For as our Sins was imputed to him so his Righteousness is imputed to us 4. He must be Man that he might be a Merciful High-Priest being touched with the feeling of our Infirmity he must have access to both he was to deal with God for Man and for God with Man Jesus Christ ought to be of the same Stock with those he Redeemed or Sanctified to God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of one Stock of one Blood saith a worthy Author That by the Law of Propinquity of Blood he might have right to redeem us Goel the next of Kin had an Obligation upon him to redeem his Brother's Land if Mortgaged If thy Brother be waxen poor and hath sold away some of his Possession and if any of his Kin come to redeem it then shall he redeem that which his Brother sold. So of Persons If sold after he is sold he may be redeemed again one of his Brethren may redeem him So Christ is called Goel Job 19.25 For I know that my Redeemer liveth Christ is our Kinsman not only true Man but the Son of Man true Man he might have been if God had created him out of nothing or he had brought his Substance from Heaven but he is the Son of Man descended from the Loins of Adam as we are and so doth redeem us not only Jure proprietatis by virtue of his Interest as our Creator but Jure propinquitatis by virtue of Kindred as one of the same Stock and Lineage as the Son of David as well as the Son of God for Christ Jesus of all the Kindred was the only one that was free and able to pay a Ransome for us 5. He must be Man as the said Author notes That we might find a Fountain of Holiness in our Nature God hath poured out upon his Humane Nature such a measure of Holiness that he might be a common Fountain to all the Elect of his Fullness have all we received and Grace for Grace Christ as God-man is the Fountain from whence we receive all Grace 6. To give us a Pledge of that Tenderness of his Love and Compassion towards us for he that is our Kinsman Bone of our Bone and Flesh of our Flesh will not be strange to his own Flesh especially since he is one that is so not by necessity of Nature but by voluntary Choice and Assumption we could not have such familiar and confident recourse to an Angel or to one of another or different Nature from ours this made Laban tho otherwise a churlish Man kind to Jacob Surely thou art my Bone and my Flesh. III. Christ must be God and Man if he be a fit Mediator betwixt God and Man i.e. he must take our Nature into Union with his Godhead and that 1. That we might mystically be united to God or draw near to God and so be raised up into a glorious and happy State for the Spring or Foundation of our Happiness riseth from the
is able not only to bring us to God or into the Bonds of his Covenant but also to keep us in a State of Peace so that we shall not break Covenant with God any more for ever so as to lose his Love and Favour And as Jesus Christ hath power to do this so he also in this Covenant of Peace ingaged to do it He is able I say and will do it Brethren shall he shed his Blood to make our Peace and shall he not secure that Peace to us or not preserve us in a State of Peace I shall before I have done shew you that he is not only Mediator but Surety also of the Covenant of Peace and he is bound or obliged to perform all these things for all that are given unto him by the Father and he will lose not one of them we are the Preserved in Jesus Christ as well as Called VIII A Mediator is not only to bring one Party to Terms of Peace but to reconcile both Parties if possible Jesus Christ is not only to reconcile God to Man but also Man to God A Mediator is not a Mediator of one but God is one God is the offended and injured Party and Jesus Christ reconciled God by that Satisfaction he made to his Holy Law and Justice but he hath another Work to do which is to reconcile the Elect unto God Some Men intimate that altho God on his part in Christ is reconciled yet Man is to reconcile himself to God or make his own Peace as well as he can and that he is to enter into a Covenant himself with God and labour to perform these things upon the pain of Damnation but this Gospel I understand not I know no Covenant of Peace but that which Christ made with the Father and it is his Work as Mediator to bring poor Sinners to accept of the Terms of Peace agreed on in order to their personal and actual Interest in the Blessings of the said Covenant Christ must change the Sinners Heart by the infusing of his Spirit and so unite the Soul to himself by which means he brings the Sinner into the Bonds of the Covenant The outward means is indeed the Preaching of the Gospel but the inward and effectual means is the efficacious Operations of the Holy Spirit and he that saith it is in the Power of Man's Will to make his Peace or to lay hold of the Covenant takes the Work of Christ's Mediation out of his Hand and the Crown from off his Head IX A Mediatour many times meets with great trouble and Difficulties in undertaking to make Peace and what trouble hath Jesus Christ met with And what Sorrow hath he undergone from Devils from Men nay and from Divine Justice and incensed Wrath when he put himself in our Law place What Reproaches and Temptations did attend him What Tears did he shed What Anguish did he feel And what a Bloody Agony did he pass under And what a Painful und Shameful Death did he Die And also what Opposition and Resistance Scorn and Contempt doth he daily still meet with from Sinners Oh! how averse are Men to accept of Peace and Reconciliation with God by Christ Some contemn his Blood rendring it as an empty and carnal thing and think to obtain Peace by another Christ a Christ within even by the Law or Light in their Hearts Others by a new Law or by their Faith and Sincere Obedience Moreover some value the League they have made with Sin Hell and Death and will not nullifie that but esteem that Covenant before and above this Covenant of Peace made between the Father and Son and confirmed by Christ's Blood But I can proceed no further at this time SERMON III. Further opening the Work of Christ as Mediator Together with the Exercise of his Offices as King Priest Prophet Surety Testator c. ISA. Liv. x. Neither shall the Covenant of my Peace be removed saith the Lord that hath mercy on thee THE Doctrine I have raised from these Words is this viz. Doct. That there is a Covenant of Peace made or agreed upon and stands firm in behalf of all God's Elect. I am my Brethren upon the Work and Office of Christ as Mediator of this Covenant of Peace I have gone through an Induction of Nine Particulars and shall now proceed X. A Mediator ought to be indowed with much Patience and Long-suffering for Peace sake either from the one or the other Party Now my Brethren Jesus Christ the Mediator of Peace in this Covenant hath shewed wonderful Patience he indured the Anger and Wrath of God the Father smote him and hid his Face from him he spared not his own Son And he was also despised and rejected of Men yet bore it all patiently He was oppressed and afflicted and yet opened not his Mouth who when he was reviled he reviled not again but committed himself to him that judgeth righteously XI A Mediator must be undaunted and very courageous and not tired nor wearied out Jesus Christ my Brethren is full of Courage He shall not fail nor be discouraged till he hath set Judgment in the Earth Tho his Work was heavy and amazing which he was to do yet he fainted not God the Father having promised to uphold him I will uphold thee indeed it was impossible that he should want courage who was the Mighty God the Lord that fainteth not neither is weary he hath the fulness of the Godhead dwelling Bodily in him I that speak in Righteousness mighty to save He never fainted under his Burden so as to cast it off but faithfully finished the Work his Father gave him to do It is finished and he bowed his Head and gave up the Ghost XII A Mediator must be of a mollifying Temper indeavouring to bring both Parties to terms of Peace the one not to stand up to the uttermost rigour of Justice further than is absolute requisite nor the other to remain stubborn and obstinate Now Jesus Christ the Mediator of this Covenant of Peace in this infinitely excelled all that ever undertook such an Office 1. How Mollifying was his Temper towards God True he well knew God could not in point of Justice considering his Infinite Holiness Rectitude of his Nature and the Sanction of his Law abate any thing no not one Farthing of the whole Debt but must have full Satisfaction yet Christ brought the Majesty of God to accept of his Mediation and Suretiship for us and O how did God condescend to him herein who might have vigorously exacted a full Satisfaction from the Sinner himself and not to have admitted of a Substitute for him But the Blessed Mediator prevails with God to accept of Payment from his Hands instead of a Personal Satisfaction made by the Sinner God yields to Jesus Christ and accepts of Payment or Satisfaction from his Hands not in our Persons but in the Person
and Teacher of the Church No Man knoweth the Son but the Father neither knoweth any Man the Father but the Son and he to whomsoever the Son will revâ—al him No Man knoweth the Essence of the Father or hath a perfect knowledge of the Godhead nor do they know the Councils Purposes and Dispensations of the Father of his saving of Men by Jesus Christ except Jesus Christ reveals these Mysteries to them all true and saving knowledge of God is in and through Christ as a Prophet But as Christ doth not Atone for our Sins as a King but as a Priest so he doth not give forth Laws c. as a Priest but as a King nor doth he teach instruct or reveal God and Salvation to us simply as a Priest or King but as a Prophet besides there are some things about the Covenant of Peace which he doth not simply as a King Priest nor Prophet but as simply consider'd a Mediator Surety and Testator c. I would therefore desire Mr. Sam. Clark for all his Confidence to consider of his great mistake in his late Treaty doth it follow should it be granted because Christ's Active Obedience doth not properly belong neither to his Kingly his Priestty nor to his Prophetical Office that therefore his Active Obedience to God's Law or Active Righteousness is no part of the matter of our Justification before God for may not some things be done by Christ as Mediator or as Surety or Testator that doth not properly relate to either of his other three Offices for evident it is that the whole of Christ's Work in this Covenant of Peace doth not strictly belong to these threefold Offices therefore the Scripture gives an account of other Offices besides these which he exerciseth But I will proceed a little further to open the Offices of Christ in the Covenant of Peace And I. Of the Necessity of his exercising of these Offices as Mediator 1. Of his Priestly Office it was absolutely necessary that he should be a Priest and that in our Nature because he was to answer the Types under the Law the Priests of the Law that were ceremonially Sanctified and were to Sanctifie others were of the same Nature with the People And since they offered Sacrifices up to God it also behoved him to offer up the Antitypical Real and Wrath-appeasing Sacrifice And 2. Forasmuch that we were Slaves and Captives of Sin and Satan being in Chains and Fetters by such Enemies that none could redeem us out of their Hands but one cloathed with Almighty and Infinite Power It behoved Jesus Christ to be a King who is invested with God-like Power and Authority upon this Account And since it was the Father's good Pleasure to exalt and magnifie him with the sole Government of the World and of the Church it was necessary he should be Constituted and Invested with Kingly Authority likewise 3. And since we were ignorant of God and under deep alienation from God Having the Vnderstanding darkened being alienated from the Life of God through the ignorance in them because of the blindness of their Hearts It behoved Jesus Christ to be a Prophet yea such a Prophet that can not only teach the Knowing and Understanding Heart but can give Knowledge to the Heart which is without Understanding and seeing we were blind and ignorant of the way of Salvation it behoved him that was to make our Peace to bring us to the knowledge of that Peace and Reconciliation he hath made Moreover we were dead therefore he must quicken us we were Enemies therefore he must reconcile us to God as well as God to us we were Impotent and could not come to the Father therefore he as a Kingly-Prophet must draw us the Father draws us by Jesus Christ to himself also we were in Debt and Divine Justice will be satisfied and will not abate us one Farthing therefore Christ must be our Surety to engage and also actually pay all our Debts in respect of the Preceptory and Penal parts thereof for we owed Perfect Obedience unto God as well as Punishment Also he was to confirm the Covenant of Peace by his Blood and make his Last Will and Testament and bequeath many Legacies to all the Legatees therefore it was necessary that he should be a Testator yea the Testator of the New Testament or Covenant Furthermore we were Sick therefore it behoved him to be appointed our Physician we were as Sheep gone astray therefore he is our Shepherd II. As to the End and Excellencies of Christ's Offices I have lately opened them in a late Treatise upon Jacob's Ladder to which I shall direct you but know this the whole design and purport of all his Offices are that he might effectually be impowered with all things necessary in respect had to the Glory and Honour of God and for our good and to give us interest in all the Blessings of the Covenant of Peace Objection 'T is objected That Christ did not suffer for Sinners as a common Person Head and Representative of all the Elect or their Surety but did all meerly as a Mediator or as one indeavouring to compose the Difference betwixt God and Sinners 1 Answ. I answer Sad it is to see how in these Perilous Days Men are degenerated from the Apostolick Doctrine in this most important case and oppose all our Authoâ—â— Protestant Writers and deny Christ to be a Common Person Head Representative and Surety c. but that he as Mediator hath by his Death merited a new and mild Law of Grace i. e. of Faith and Sincere Obedience and hath made a Compensation to the Justice of God and Law of Works and so removed the Law of perfect Obedience or abolished it for ever so that now God deals with us not according to the strict Law of perfect Obedience but according to this New Law i. e. on easier Conditions viz. such that believe and sincerely obey shall be Justified even so far as they do Obey and are Sanctified not that Christ's Obedience to the Law or that his Active and Passive Obedience imputed to us and our trusting in him according to the Free Promise of God is the immediate and sole cause of Pardon by virtue of Christ's Satisfaction but that tho Christ hath made God a means for Legal Righteousness having satisfied that Law and took it away yet our Obedience to this New Law according to these Men is our Evangelical Righteousness whereby we fulfil the Gospel and that our Obedience is the Condition of our Justification before God Thus Mr. Baxter Mr. Williams Mr. Clark of Wickham and many others And thus is Popery revived amongst us and Justification by Works asserted by these Law and Work-mongers for I cannot call them Gospel-Ministe-s true they affirm that Christ died for our good but not in our stead the Doctrine we maintain is that he died for our good But how for our good Even so that he
God What the Law could not do God sent his own Son i. e. we could not keep it perfectly nor satisfie for the breach of it therefore Christ died not only nostro bono for our good and profit as the Socinians and our Work-Mongers say but nostra vice in our room he died for his Church for his Elect as he died not for the Holy Angels yet he died for their good and for the whole Creation in some sense he is the Head and Confirmer of the Angels 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is instead the Sufferings of the Saints are for the good of the Church but they are not substituted to obey and die in the stead of others A Surety to obey and die for others as one hath abundantly proved is to obey and die in their stead or room 8. A Surety having paid all and fully satisfied for Debtors it follows that neither the Creditor nor the Law can exact Satisfaction of the Debtors and also that the Debtors for whom Satisfaction is made shall be delivered out of Prison and be actually discharged and acquited according to the Time and Terms agreed on between the Creditor and the Surety God will not cannot in point of Justice and Righteousness exact Satisfaction of any Sinners for whom Christ became a Surety and hath safied for i. e. they cannot suffer in Hell but shall all in due time be actually discharged and acquited and the Law Sentence taken off of them For no sooner are their Eyes opened or are illuminated by the Spirit but they plead that their Surety hath paid all for them he hath paid their Debt of perfect Obedience and hath also born all that Vindictive Wrath and Vengeance that was due to them for their Sins Who was delivered for our Offences and was raised again for our Justification The Lord laid on him the Iniquities of us all II. Why did-Christ become a Surety for us and put his Hand to the Covenant 1. Because his Love and Bowels were such to God's Elect his Love constrained him thus to do 2. Because he would readily comply with his Father's Will Design and Purpose herein which was to exalt his Infinite Grace and Divine Goodness to Mankind 3. It was to raise the Honour or cause all the Divine Attributes to shine forth in their equal Glory and meet together in his Work and Undertakings as Mediator and Suretiship in sweet harmony 4. Because he would magnifie God's Law and make it honourable But more of this hereafter 5. Because he knew God would not otherwise enter into a Covenant of Peace to save lost Sinners Man being weak and unable to answer what both Law and Justice required in order to our Peace and Reconciliation with God Whatsoever the Law exacted on us he engaged and condescended to do as our Surety he promised and struck Hands to satisfie whatsoever the Law I say could demand of God's Elect. See Heb. 9.15 Rom. 3.25 Heb. 10.5 7. III. What was Christ to do and we receive by vertue of his Mediation and Suretiship First Whatsoever Christ as Mediator Covenanted with the Father to do that he considered as the Surety of the said Covenant engaged to perform 1. To vindicate the Honour of God in all the Perfections of his Nature particularly to preserve the Justice and Veracity of God and Sanction of his Holy Law 2. He engaged as the Surety of the Covenant to restore to Man or to all God's Elect that Righteousness which Man lost that as we were made Sinners by Adam's Disobedience so by his Obedience we should all be made Righteous that as the Sin of the first Adam was imputed to our Condemnation so his Righteousness as our Covenanting Head might be imputed to all his Seed and all this according to the Contrivance of God's Infinite Wisdom and to answer the Design Purpose and Proposal of God the Father in the Council of Peace 3. And seeing Man was a Rebel and in Arms against God and filled with Rage and Madness and having Enmity in his Mind against God Being alienated from the Life of God Jesus Christ as our Surety engaged to change the Hearts of all he undertook for and bring them to accept of Terms of Peace through the Blood of his Cross I say he ingaged to God to bring home all that were given to him Hence he says Them I must bring and they shall hear my Voice He must bring them because of the Covenant he had made with God the Father and upon the Consideration of that Obligation he laid himself under as their Surety He must Circumcise our Hearts to love the Lord our God for Christ also hath once suffered for Sins the Just for the Vnjust that he might bring us to God From hence it appears that Christ by virtue of these Articles of Peace as our Surety engaged to open Blind Eyes and to bring the Prisoners out of the Prison-house and to set at liberty those that were bound or by the Blood of his Covenant to send the Prisoners out of the Pit where there was no water for this was agreed should be the Effects of his Undertakings See Zech. 9.11 Luke 4.18 The Spirit of the Lord is upon me because he hath Anointed me to Preach the Gospel to the Poor he hath sent me to heal the Broken-hearted to Preach Deliverance to the Captives and recovering of Sight to the Blind and to set at liberty them that were bruised He engaged to take away the Heart of Stone and to give us a Heart of Flesh to give a new Heart for this the Father promised in the Covenant and what he promised Christ ingaged to do for us for without Almighty Power this cannot be done He works all our Works in us and for us He engaged to subdue Satan and divest him that strong Man Armed of all his Power In a word Christ as the Surety of this Covenant engaged to Renovate our Hearts Regenerate our Souls or to Create the Image of God again in us And that from his Fullness we should all receive Grace for Grace And indeed to this end it pleased the Father that in him should all Fullness dwell 4. Jesus Christ as our Surety engaged to make good another Article in this Covenant which was to preserve all his People in a State of Grace not only to bring us into a State of Grace but to preserve us in the State or to preserve Grace as a Vital Principle in our Souls That as all the Promises of God are made to us in Christ so Christ hath engaged that we should persevere in Grace and Holiness and that we shall never finally depart from God any more He that hath begun a good Work in you will perform it to the Day of Christ. It is not said he will finish it but he will perform it which denotes his Covenant as when a Faithful Man hath engaged to do a piece of Work
our behalf and all the doing and suffering work is laid upon him he is substituted Mediator Surety Saviour and Redeemer 't is enough we were to be the Saved and Accepted and Justified in and by his Obedience and Merits Moreover all Commands concerning us are given to us from God in Christ as Mediator but not to bring us into the Covenant but as being his Redeemed People as he is our King we ought to obey and serve him Again he saith In this Covenant Christ received his Offices Imployment Trust Powers and Authority A great truth and in the next place he says Christ is Lord Mediator of the new Covenant c. Answ. Is not the New Covenant the Covenant of Grace this they Confess and he affirms Christ was chosen Mediator of the Covenant of Grace let me infer upon him viz. If Jesus Christ in that Covenant he entred in with the Father was constituted Mediator of the New Covenant and he is Mediator of the Covenant of Grace How can that Covenant be distinct or Essentially differ from the Covenant of Grace Moreover 't is observable how this great Author and Reverend Charnock differ one with the other yet both assert the Covenants are distinct This Man says that Christ was surety of the Covenant of Redemption the other denies it and says The Covenant of Redemption had no surety but the Father and the Son took each others words True we say none was a surety for Christ to God in this Covenant nor for God to us but Christ in this Covenant was our surety to God he undertook on our behalf one says Christ is Mediator King Priest and Prophet of the Covenant of Redemption The other says Christ is Mediator of the Covenant of Grace but not the Mediator of the Covenant of Redemption The mistake I humbly conceive lies in this viz. They distinguish not between Christ's part and work in the Covenant as our Covenanting head and the Blessings we receive as the effects of his Mediation But again our Scotish Author saith Christ is the Covenant of Grace comprehensively he is the very compound or there is an abridgment of the Covenant in the Mediators Person there is the little sum or the whole Covenant Consider this how the Parties Articles Mutual Stipulations Promises Proportion and Blessings of the Covenant are all some way abridged in Christ and summed up in his Person 1. Christ is all the Parties of the Covenant of Grace or rather both the Parties are comprehended in the Mediator's Person he is both the Parties in three respects 1. Because of the Union of the two Natures in his Blessed Person he is God-Man God made manifest in the Flesh. 2. Because the Person who is Mediator is upon both sides of the Covenant as being one with the Father and Holy Ghost he is on God's part Joh. 5.7 2 Cor. 9.13 And as he is one with us he is on our side Heb. 2.11.13 For both he that Sanctifieth and they that are Sanctified are all of one 3. He is not only upon both sides of the Covenant but he contracts for both the Parties 2. Christ obtains the Consent of both Parties p. 459. 3. The everlastingness of the Covenant is comprized in Christ he is God everlasting yea an everlasting Mediator he was set up from everlasting p. 462. Now these things being granted by our Author what cause he hath to affirm That the Covenant of Redemption and that of Grace are two distinct Covenants I will leave to all Mens Considerations But further to confute this Notion take what another Reverend Writer hath written on this Subject The Covenant of Grace was made and established not only with us but joyntly with Jesus Christ and with us in him so that both are but one and the same Covenant For the great Transactions with Jesus yea even the giving and sending of him and his accepting the Office of a Redeemer and undertaking for us are all of Grace as well as what is promised to us through him therefore the Covenant of Grace must take in all that conduced otherwise than a meer Decree to our Restoration and eternal Salvation 1. There is saith he no Scripture Evidence for making these to be two Covenants one of Redemption with Christ and another of Grace and Reconciliation made with us that distinction which some use is improper for the Parts are coincident seeing that which was made with him was of meer Grace also Joh. 3.16 and it is promised that he should be given for a Covenant Isa. 42.6 therefore it 's of Grace we are Redeemed by him 2 Tim. 1.9 There was Grace before the World was and that must needs be in the Covenant as with Jesus Christ which was for reconciling the World to the Father 2 Cor. 5.18 19. Col. 1.20 21. It is true Christ only is our Redeemer and Surety not we in our own Persons and Christ hath some peculiar Precepts and Promises appropriated to him which are not afforded to us in the same manner and degree yet this hindreth not the Oneness of the Covenant with him and us 2. The Covenant of Grace was made with Christ as a publick Person a second Adam and therefore with all his Seed in him 3. All in the Covenant as with us is undertaken for and promised in the Covenant between the Father and the Son and so together make but one Covenant 4. All Covenant Blessings are primarily granted to Christ Thus this Great and Worthy Person See also the Everlasting Covenant A Sweet Cordial for Drooping Souls p. 10. to 18. But because in my two Sermons Preached and Published on the Everlasting Covenant I have answered the Reverend Mr. S. C's Eight Arguments to prove the Covenant of Redemption a distinct Covenant I shall refer the Reader to that small Tract and say no more to this at this time Twelfthly The Covenant of Grace is a Covenant of Consolation of strong Consolation 1. Considering what is contained in it and also the Nature of it 2. In that it is all our Hope and Salvation all the Water of Life flows down to us through this Covenant 3. In that also it affords us Comfort in all Times States and Conditions both in Life and at the Hour of Death and this was that which was David's Dying or Sick-bed Cordial For Consider Art thou afflicted or tempted Look into this Covenant His Seed will I make to endure for ever If his Children forsake my Law then will I visit their Transgressions with the Rod c. but my loving Kindness I will not take away 〈◊〉 from him nor suffer my Faithfulness to fail See 1 Cor. 10.13 Or Art thou Backsliden from God See what God saith I will heal their Backslidings and love them freely Do thy Sins grieve thee 〈◊〉 thy Soul Look into the Covenant I will be merciful to their Transgressions and their Sins and Iniquities I will remember no more Or