of Egypt Exod. 3.2 And the angel of the Lord appeared unto him in a flame of fire out of the midst of a bush and he looked and behold the bush burned with fire and the bush was not consumed Act. 7.30 An Angel of the Lord in a flame of fine in a bush It was he that brought all these Judgments on them in the Wilderness 1 Cor. 10.9 Neither let us tempt Christ as some of them also tempted and were destroyed of Serpents It was he that brought them to Canaan and out of Babylon and built the Temple and filled it after their return Isa 63.9 By the angel of his presence he saved them Zech. 6.12 Behold the man whose name is the Branch and he shall grow up out of his place and he shall build the temple of the Lord. Chap. 9. v. 11 As for thee also by the blood of thy Covenant I have sent forth thy prisoners out of the pit wherein is no water Hag. 2.7 And I will shake all nations and the desire of all nations shall come and I will fill this house with glory saith the Lord of hosts And this contributes to make Christ a fit Mediator and to support the faith of Gods people that the making of all things the revealing of the will of God and the fulfilling of it even the whole government is upon his shoulders which may assure our hearts that the work which he undertaketh shall be accomplished 2. This is he who is called the brightness of his Fathers glory Heb. 1.3 As Christ is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so he manifests Gods will here he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so he manifests the nature of God And here let us 1. See what the glory is I take it to be meant not of the essential glory which he had with the Father from all Eternity but of the manifestative Glory and Majesty of the Lord which shined forth in Christ for it is of Christ Mediator that the Apostle is here speaking it is the excellencies of God as they shine forth in the Mediator which otherwise had been invisible and could not have been seen discovered nor looked upon 2 Cor. 3.18 But we all with open face beholding as in a glass the glory of the Lord. Therefore the end of Christs being constitute Mediator is for this manifestative glory whereof we read Joh. 11.4 When Jesus heard 〈◊〉 he said This sickness is hot unto death â—â—ut for the glory of God that the Son of God might be glorified thereby Chap. 5. v. 22 23 For the Father judgeth no man but hath committed all judgment to the Son That all men should honour the Son even as they honour the Father 2. The brightness or sent-forth Light here spoken of is a similitude taken from the Sun wherein there is the body of the Sun there is the light of the Sun and the shining splendor or beams of the Sun Interpreters think this to be an expression of the eternal generation of the Son proceeding from the Father as light from the Sun I take it rather to be the manifestation of the Father in Christ the Mediator who is otherwise invisible as the Sun is manifested by its own light so that if you would light all the Torches in the world you cannot see the Sun by the light of these without its own light No more can you see God but in Christ Jesus who is the brightness of his Glory the light whereby his excellencies are manifested Joh. 1.9 That was the true light which-lighteth every man that cometh into the world Mat. 11.27 Neither knoweth any man the Father save the Son and he to whomsoever the Son will reveal him 3. This is he who is called the express Image of his Fathers Person Heb. 1.3 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the imprinted form this similitude relates to the persons of the Godhead as the former did to the Divine Essence and Nature It is borrowed from the signets impression which represents all the lineaments of the Seal the Character is the perfect expressed Image Mark Christ is called the Image of Gods Person not of his Essence for he is the same Essence not the same Person There is in the God-head essentia subsistentia the Essence is but one but the Subsistences or Persons are different as is expressed in Scripture 1 Joh. 5.7 For there are three that bear record in heaven the Father the Word and the holy-Ghost I take not this to be meant of Christ as God principally for so he is the same in Nature Names and Atrributes rather than the Image of God but I understand it of Christ as Mediator in whom there is a full and perfect resemblance of the Fathers Attributes and Excellencies And here for our knowledg of the person who is Mediator I lay down two conclusions from that comprehensive description of him 1. That Jesus Christ hath in him a glorious resemblance and a perfect Character of all the glorious Excellencies and Attributes of the Father Col. 2.9 For in him dwelleth all the fulness of the Godhead bodily 2 Cor. 3.18 But we all with open face beholding as in a glass the glory of the Lord. 2. That it is by Christ Mediator that all the glorious excellencies of God are revealed unto us 2 Cor. 4.6 For God who commanded light to shine out of darkness hath shined in our hearts to give the light of the knowledg of the glory of God in the face of Jesus Christ Consider 1. That Gods great end in all his goings forth towards the Creature in Predestination Creation Providence c. is his own glory and the manifestation of his excellency Prov. 16.4 The Lord hath made all things for himself yea even the wicked for the day of evil Rom. 11.36 For of him and through him and to him are all things to whom be glory for evor Rev. 4. last Thou art worthy O Lord to receive glory and honour and power for thou hast created all things and for thy pleasure they are and were created But more especially this is his end in Redemption Eph. 1.6 To the praise of the glory of his grace wherein he hath made us accepted in the beloved Joh. 17.4 I have glorified thee on the earth I have finished the work which thou gavest me to do 2. That which is Gods end is our happiness even to have God manifested to us to see him and to have discoveries made to us of his excellencies Joh. 17.3 And this is life eternal that they might know thee the only true God and Jesus Christ whom thou hast sent Mat. 5.8 Blessed are the pure in heart for they shall see God 1 Joh. 3.2 But we know when he shall appear we shall be like him for we shall see him as he is To see him and be transformed by that sight 2 Cor. 3.18 But we all with open face beholding as in a glass the glory of the Lord are changed into the same image from glory to glory
spared not his own Son but delivered him up for us all Isa 53.8 For the transgressions of my people was he stricken 7. The Holiness of God is manifested in Christ his Holiness did appear in that holy Image which he put in Adam and the holy Law which he gave to him under a penalty but this holiness of the Image of God stamped on the creature was possible to be lost for both men and Angels were capable of sin and did fall but herein is a greater manifestation of Gods holiness that a Creature Christ-man Christ Mediator is made the Fountain of all Holiness Holiness cannot be lost in him yea it is derived from him Joh. 1.14 16 Full of grace and truth and of his fulness have all we received and grace for grace Chap. 3. v. 34 For God giveth not the spirit by measure unto him This is spoken of Christ man of Christ Mediator for one of the persons of the Godhead cannot receive another O what an impression of Holiness is this what a communication and manifestation of the Holiness of God! The fulness of the Godhead dwells bodily in the man Christ Col. 2.9 Where there is the highest union there is the greatest communion there was never such another union as that personal union and therefore there could never be such a communication of God 8. The All-sufficiency of God appears more in Christ than ever before the declarative glory thereof shines in the restoring of lost man for whosoever can restore lost man can raise him to a higher happiness than he fell from he is All-sufficient and Almighty and is thereby declared to be so this did God in Christ the Mediator this is a declaration of Gods All-sufficiency and of Christs Gen. 17.1 I am God almighty 2 Cor. 8.9 For ye know the grace of our Lord Jesus Christ that though he was rich yet for your sakes he became poor that ye through his poverty might be made rich Chap. 12.9 And he said unto me My grace is sufficient for thee for my strength is made perfect in weakness most gladly therefore will I rather glory in my infirmities that the power of Christ may rest upon me 9. The Patience and Long suffering of God was never heard of before until it was manifested in Christ God executed his Justice against the fallen Angels without exercising any Patience and Long-suffering towards them 2 Pet. 2.4 For if God spared not the Angels which fell but cast them down to hell But in Jesus Christ there is a discovery of the Patience of God and his bearing with sinners Isa 49.8 There is a Covenant to establish the earth that Justice do not ruine it Jesus Christ obtained pardon and reprival for some sinners that they should be spared Exod. 34.6 And the Lord passed by before him and proclaimed The Lord the Lord God merciful and gracious long-suffering and abundant in goodness and truth In him the Lord proclaims himself merciful and gracious long-suffering c. 1 Tim. 1.16 Howbeit for this cause I obtained mercy that in me first Jesus Christ might shew forth all long-suffering for a pattern to them which should hereafter believe on him to life everlasting Yea and by way of concomitancy and for the Elects sake reprobates reap some benefit by the Patience of God thus manifested He suffers the creatures to mock him and say Where is the promise of his coming 2 Pet. 3.4 Rom. 9.22 Endured with much long-suffering the vessels of wrath fitted to destruction 10. The Faithfulness of God is manifested in Christ he was known to be true and faithful in fulfilling the threatning and certification of the transgression of the first Covenant Gen. 2.17 In the day thou eatest thereof thou shalt surely die And in keeping the Covenant with all the creatures Gen. 8.22 While the earth remaineth seed-time and harvest-time and cold and heat and summer and winter and day and night shall not cease Jer. 33.20 Thus saith the Lord If ye can break my Covenant of the day and my Covenant of the night and that there should not be day and night in their season c. But this was but a small declaration of his faithfulness being compared with the manifestation of his Faithfulness in Christ which shines so brightly in keeping Covenant and Promises with him and with his people upon his account notwithstanding all your unfaithfulness to him hereby he is proclaimed to be the Lord abundant in truth Exod. 34.6 2 Cor. 1.20 For all the promises of God in him are yea and in him are Amen Psal 89.34 35 My Covenant will I not break nor alter the thing that is gone out of my lips Once have I sworn by my holiness that I will not lie unto David Mic. 7.18 20 Who is a God like unto thee that pardoneth iniquity Thou wilt perform the truth to Jacob and the mercy to Abraham which thou hast sworn unto our fathers from the days of old 11. The Majesty of the Lord something whereof is manifested in the Creation Psal 19.1 The heavens declare the glory of the Lord and the firmament sheweth forth his handy-work But much more in restoring man if there be a Majesty in Angels Heb. 1.7 And of his Angels he saith who maketh his Angels spirits and his ministers a flame of fire And in godly men which is but a little discovered here c. shall be more fully afterward 2 Thess 1.10 When he shall come to be glorified in his saints O what excellent Majesty must there be in Jesus Christ Heb. 1.13 But to which of the Angels said he at any time sit on my right hand until I make thine enemies thy foot-stool And what shall be revealed in him when he shall come in glory 2 Thess 1.7 When the Lord Jesus shall be revealed from heaven with his mighty angels Col. 3.4 When Christ who is our life shall appear then shall ye also appear with him in glory You see then all the Attributes of God are made more bright and get a new lustre in Jesus Christ the Mediator he is the brightness of his Fathers glory and the express Image of his Person 2. The distinct Subsistences of the Persons of the Godhead and blessed Trinity are more brightly discovered in Jesus Christ than ever before God was but darkly seen before in the distinct Subsistences of the persons of the Trinity but in the Gospel through Jesus Christ there is a glorious manifestation thereof 2 Cor. 4.6 For God who commanded the light to shine out of darkness hath shined in our hearts to give the light of the knowledg of the glory of God in the face of Jesus Christ 1. The Eternal Son of God the second Person his taking on our nature doth clearly shew that there are distinct Subsistences or Persons in the Godhead There are two natures in one Subsistence or Person which illustrates the three Subsistencies in one nature or three Persons in the Godhead 2. By Jesus Christ from his own
humane Nature of Christ 1. It was Created-grace wherewith he was anointed it was grace given upon the one part and received upon the other it was grace-poured out and infused in the same manner as believers receive grace Psal 68.18 Thou hast received gifts for men yea for the rebellious also that the Lord might dwell among them Psal 45.2 7 Grace is poured into thy lips therefore hath God blessed thee for ever Thou lovest righteousness and hatest wickedness therefore God thy God hath anointed thee with oyl of gladness above thy fellows 2. It was grace which being finite did receive encrease Luk. 2.40 52 And the child grew and waxed strong in spirit filled with wisdom and the grace of God was upon him And Jesus encreased in wisdom and stature and in favour with God and man as all his members do Eph. 4.13 Till all we come in the unity of the faith and of the knowledg of the Son of God unto a perfect man unto the measure of the stature of the fulness of Christ 3. It must needs be of the same kind seeing our grace and Unction is part of his fulness Joh. 1.16 And of his fulness have all we received and grace for grace 1 Joh. 2.20 27 But ye have an unction from the holy one But the anointing which you have received of him abideth in you Yet so as Christ is not degraded from his Soveraignty by his partners exaltation Col. 1.18 And he is the head of the body the Church who is the beginning the first-born from the dead that in all things he might have the preheminence 2. Concerning the measure of Christs Unction although his Unction differ not in kind from the Unction of believers yet the measure of it so far exceeds our measure that in respect thereof it is without measure and yet the humane Nature of Christ had not infinite grace for thereof it was not capable it is as the Ocean compared with the drop of a Bucket the spirit and grace was in him as water in the Fountain in us as water in the Cistern communication in regard of Christ is full and immediate grace is in him as the money in the treasure which is disbursed to us according to our need grace is in him as life and sense is eminently in the heart and head which is diffused into his members Joh. 5.26 For as the Father hath life in himself so hath he given to the Son to have life in himself Chap. 6. v. 57 As the living Father hath sent me and I live by the Father so he that eateth me even he shall live by me Psal 45.2 7 Thou art fairer than the children of men grace is poured into thy lips God thy God hath anointed thee with the oyl of gladness above thy fellows Col. 1.18 And he is the head of the body the Church who is the beginning the first-born from the dead that in all things he might have the preheminence 3. Concerning the time of Christs Unction whether he received the spirit without measure in that copious abundant effusion from the womb and first moment of his conception We say he was anointed even from the first union of his two Natures in his person the Godhead did sanctifie the huname Nature and make it holy undefiled and infused all graces as appears from Luk. 1.35 Therfore also that holy thing which shall be born of thee shall be called the Son of God Heb. 7.26 For such an High-priest became us who is holy harmless undefiled separate from sinners and made higher than the heaven And from the glorious effects thereof which did early appear in him Luk. 2.42 to 49. Yet so as he did more fully receive the anointing and the spirit without measure when he was to appear publickly in the entire executing of his Offices which was about the thirtieth year of his age Luk. 3.23 with 4.1 22 And Jesus being full of the Holy-Ghost c. And all bare him witness and wondred at the gracious words which proceeded out of his mouth Which was typified in Davids being twice anointed once when he was first designed King 1 Sam. 16.13 And again when he was invested in the presence of the people 2 Sam. 2.4 Which was also held forth in the visible sign of the Holy-Ghost his descending upon him at his baptism Mat. 3.16 And was intimated to John before-hand Joh. 1.33 34 And I knew him not but he that sent me to baptize with water the same said unto me Vpon whom thou shalt see the spirit descending and remaining on him the same is he which baptizeth with the Holy-Ghost And I saw and bare record that this is the Son of God i.e. That he who as man should receive the spirit should also as God yea as Mediator give the spirit to others 4. Concerning the extent of his Unction as it reacheth unto all the parts of his Mediatorship and the furnishing him for them 1. He was anointed to be a Prophet furnished with a dexterity to preach the Gospel Luk. 4.18 19 22 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 to set at liberty them that are bruised to preach the acceptable year of the Lord. And all bare him witness and wondred at the gracious words which proceeded out of his mouth Isa 50.4 The Lord hath given me the tongue of the learned that I should know how to speak a word in season to him that is weary Mat. 7.28 29 And it came to pass when Jesus had ended these sayings the people were astonished at his doctrine For he taught them as one having authority and not as the Scribes Joh. 6.63 The words that I speak unto you they are spirit and they are life Yea he was not only furnished with a spirit for that calling but also for prompting others and fitting them for it Eph. 4.8 11 And gave gifts unto men And he gave some Apostles and some Prophets and some Evangelists and some Pastors and some Teachers 2. He was anointed not only called but furnished for his Priestly Office for both the parts thereof furnished by the Spirit wherewith he was anointed both for offering his Sacrifice and for making his intercession Heb. 9.14 Who through the eternal spirit offered himself without spot to God Chap. 5. v. 7 Who in the days of his flesh when he had offered up prayers and supplications with strong crying and tears c. 3. He was anointed and furnished for his Kingly Office with a spirit and gifts for Government for conquering his enemies and for ruling his people Psal 45.3 4 5 Gird thy sword upon thy thigh O most Mighty with thy glory and thy Majesty And in thy Majesty ride prosperously because of truth and meekness and righteousness and thy right hand shall teach thee terrible things Thine arrows are
Most part of the Popish Writers hold that Christ performeth the Office of Mediatorship not according to his Divine Nature but according to his Human Nature only as Man Orthodox Divines hold that Christ is Mediator according to both Natures and doth not execute that Office only as God nor only as Man but as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God-man For clearing whereof I shall premise a few things 1. The Question is not whether there be in the Mediator the concurrence of both natures in the unity of his Person for that is confessed by all But whether both Natures concur in the Works of Mediation or in the execution of that Office 2. Nor is the Question Whether the two Natures in Christ be distinct in their essence and properties and so in their operations for we yeild that the Human Nature doth that which pertaineth to the Humanity and the Divine Nature that which pertaineth to the Divinity yet so as the Natures being united in one Person so the operations concur to make up one Work of a Mediator the Human and Divine Natures concurring to produce one act or work of Mediatorship 3. Nor is the Question Whether all the Works of Christ the Mediator were the Works of both Natures For it is certain some of them were the Works of his Humanity some of his Divinity in respect of the thing done but Whether there were not a concurrence of both Natures acting jointly although distinctly in the performing of them 2. That Both Natures concur in Christs performing the Office of Mediatorship and what he doth as Mediator he doth as God-man may be confirmed by these reasons 1. According to what Nature Christ is the King Priest and Prophet of his Church accordingly he is Mediator for he carried these Offices as he was Mediator but according to both Natures Christ is King Priest and Prophet of his Church for according to the approved rule Names of Office which are given to Christ they agree to him according to both Natures therefore Christ executes the Office of Mediatorship as God-man according to both Natures 2. If the Godhead of Christ concurred with the Manhood in all the acts of Mediatorship then Christ performeth not the Office of Mediator as Man only but as God-man but we find the Godhead interested in every act which Christ did or doth as Mediator It is evident from the several acts of each of his Offices from his Obedience Suffering Resurrection Intercession Heb 9.14 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 7.25 Wherefore he is able also to save them to the uttermost that come unto God by him seeing he ever liveth to make intercession for them Eph. 1.19 20 According to the working of his power which he wrought in Christ when he raised him from the dead and set him at his own right hand in the heavenly places None of which could be performed by his Human Nature alone without concurrence of his Godhead True it is indeed we may conceive some Acts wherein the Humanity of Christ did not concur with his Divinity viz. Those that he wrought before his Incarnation but none wherein his Humanity acted without his Divinity It followeth therefore that Christ performeth this Office as God-man 3. If many chief essential acts of Christs Mediation are from the Deity of Christ as from the next proper formal and immediate cause then Christ performeth not the Office of Mediator as Man only but as God-man but many chief essential acts of Christs Mediation are from his Deity as the next proper formal immediate cause Ergo c. The Minor is proved by these instances The Incarnation of Christ is from the Deity which did assume the Humanity which when it was not could not assume it self The manifestation of God was a work truly divine which was from the Deity as the true cause though from the Humanity as an Instrument Joh. 1.18 No man hath seen God at any time the only begotten Son which is in the bosom of the Father he hath declared him Matth. 11.27 All things are delivered unto me of my Father and no man knoweth the Son but the Father neither knoweth any man the Father fave the Son and he to whomsoever the Son will reveal him Christ as Man teacheth as an Instrument and Christ the Word teacheth as Mediator the works of Authority and Power were all performed by the Divine Nature 4. If Christ as Mediator performed many divine acts which cannot be from his Humanity alone Then Christ performeth not the Office of Mediatorship as Man only but as God also But Christ as Mediator performeth many Divine acts which cannot be from his Humanity alone such as his rising from the dead which was by the power of his Deity Rom. 1.4 And declared to be the Son of God with power according to the Spirit of holiness by the resurection of Jesus from the dead And 8.3 4 Who is he that condemneth it is Christ that died yea rather that is risen again who is even at the right hand of God who also maketh intercession for us Eph. 1.19 20 Christ as Mediator hath power and authority to forgive sins and send the holy Spirit to enlighten the understandings to soften the hearts of men and that not only meritoriously but efficiently which are the proper works of God Mar. 2.10 But that ye may know that the Son of man hath power on earth to forgive sins Joh. 15.26 But when the Comforter is come whom I will send unto you from the Father even the Spirit of truth which proceedeth from the Father he shall testify of me And 16.7 But if I depart I will send him unto you 5. If none of the works performed by Christ as Mediator whether the works of Ministry that were performed by him in the Nature of man or the works of Authority and Power performed by the Divine Nature were performed without the concurring of the other Nature in Christ Then Christ performeth the Office of Mediator not as God alone nor as Man only but according to both Natures as God-man but the former is true Ergo c. The Major is proved by parts 1. The works of Ministry which were performed in the Nature of man and were the works of Christs Humanity such as were his death upon the Cross c. yet the Divine Nature was concurring in these not only to support and sustain the Human but the thing done had its efficacy dignity and value from his Divinity in that they were the works of him that is God It was the Son of God the Lord of life that died on the Cross but it was the Nature of Man not of God wherein he died yet it was the Divine Nature that did support him and gave worth to his sacrifice 2. The works of authority and power such as the remitting of sins
The Ark of the Covenant Opened Or A TREATISE Of the COVENANT Of Redemption BETWEEN God and Christ as the Foundation of the Covenant of Grace The Second Part. Wherein is proved That there is such a Covenant The Necessity of it The Nature Properties Parties thereof The Tenor Articles Subject-matter of Redemption The Commands Conditions and Promises annexed The Harmony of the Covenant of Suretiship made with Christ and the Covenant of Reconciliation made with Sinners wherein they agree wherein they differ Grounds of comfort from the Covenant of Suretiship Written by a Minister of the New-Testament LONDON Printed for Tho. Parkhurst at the Bible and three Crowns in Cheapside near Mercers Chappel 1677. TO THE READER THE two only things that should induce any one to give his Testimony and Recommendation unto Discourses that are published for publick use are the importance of the Argument treated on and the useful judicious handling of it in those Discourses Whatever else may be or usually is spoken unto on such occasions is a diversion from what ought to be intended and what is expected by all them who give such Prefaces the perusal But both these in the ensuing Discourses seem to be such and so stated as to render any Recommendation of mine in this way needless and superfluous For the Argument treated of being the Covenants of God with Christ the Mediator and with the Church in him there are none who have any acquaintance with Christian Religion or care of their own Souls but must and will acknowledg it to be of the greatest weight in it self and highest concernment unto them For the Doctrine hereof or the truth herein is the very Center wherein all the lines concerning the Grace of God and our own duty do meet wherein the whole of Religion doth consist Hence unto the understanding Notions and Conceptions that men have of these Covenants of God and according as the Doctrine of them is stated in their minds their Conceptions of all other sacred Truths or Doctrines are conformed And therefore as they who have right apprehensions and a true understanding of these things cannot in the use of diligence and the means appointed thereunto lightly mistake the Truth in any other point of weight in the whole compass of Religion so those who unhappily fall under misapprehension about them do generally either fluctuate in their own minds about all other Evangelical Truths or do corrupt and pervert the whole Doctrine concerning them And hereon also depends the regulation of all our intire Christian practise or Obedience as all will acknowledg who have any knowledg of these things It seems therefore altogether needless that there should be any new Recommendation of the subject-matter of the ensuing Discourses unto those who seriously mind their own Spiritual and Eternal concerns and as unto others it is to no purpose to declare the worth and nature of such Pearls unto them As for the manner of the Declaration or handling of these sacred Truths in the ensuing Discourses the known Abilities Piety Learning and Judgment of this Author with that leasure he had to add his last thoughts and considerations unto them are sufficient to give the Sober Reader an expectation of as much satisfaction as he is like to meet withal in endeavours of this nature I cannot therefore but judg that there is little need of this Attestation which I am desired to give unto this excellent and useful Treatise Howbeit that I may not seem wholly to condemn my self in what I do I must acknowledg that there were some reasons which induced me to comply with the desire of the worthy Publisher of it My long Christian acquaintance and friendship with the Author made me not unwilling to testifie my Respects unto him and his Labours in the Church of God now he is at Rest for whom I had so great an esteem whilst he was alive And whereas the whole Design and end of my self as unto others is to promote the knowledg of the truths of the Gospel of our Lord Jesus Christ and the practise of them I knew not but that with some at least this occasional word might one way or other conduce unto that end I shall therefore briefly and plainly give an account of my thoughts concerning this Discourse which I have with some diligence and great satisfaction perused Very many learned and godly persons have laboured in the same subject unto the edification of the Church I intend them only who agreeing in the truth as to the substance of it may yet differ in some conceptions about it or the way of Explanation of it For it is not unuseful that the same truth especially that which is of so great importance as is what concerneth the Covenant be variously handled by many according unto the measure of the gift of Christ which they have received so whereas we know all but in part if we have as we ought to have a continual sense of the imperfection of our knowledg none ought to be offended if they meet with some difference in Conceptions and Expositions about things of lesser moment among those who agree in the substance of what they do propose Perfect Harmony and Vniversal Agreement in all things is the priviledg only of the sacred Writers who were Divinely inspired But from the first day that the management of Religion was in the Providence of God entrusted with them who had not an infallible Guidance there is an apparent evidence of such differences as those we speak of amongst them all even the best and wisest of them We may therefore allow them all their just Commendation who have laboured diligently in the investigation of the Truth although some of them have not escaped various mistakes about it Nor is it spoken with any reflection on the endeavours of others who have written on this subject when I do freely declare my judgment That for Order Method Perspicuity in treating and solidity of Argument the ensuing Discourse exceedeth whatsoever single Treatise I have seen written with the same design as it also is entirely compliant with the Doctrine of the Gospel in what is assented in it Three things may be expected in discourses of this nature or however the subject requires that they may be attended unto 1. A diligent declaration of the Truth in and from its proper principles with a solid confirmation thereof 2. A practical improvement of the Truth so declared and demonstrated 3. A vindication of it from direct opposition against it or the corruption of it by a mixture of false notions and apprehensions about it especially such as wherein Christian Practise is nearly concerned Each of these the Reverend and Learned Author of the ensuing Discourse had an especial regard unto and how he hath discharged himself in them all will quickly appear unto every judicious and attentive Reader I am sure I shall not offend in wishing that others may find the same satisfaction in their perusal as I
or require satisfaction otherwise he should deny himself and his own nature Again there are others that hold if God be confidered absolutely in regard of his power and not upon a supposition of this decree which is de facto to let no sin go unpunished but to punish it either in the Person or in his Surety In this absolute sense they say God might freely have remitted sin without any satisfaction Aug. Serm. 3. de Sanct. Dom. lib. 3. de Trin. 13. cap. 10. Calv. in Joh. 15.15 Twiss Vind. lib. 1. de Elect. Digres 8 Lumhard Others again have followed a middle way and by some distinctions have studied to reconcile the difference which whether they reach the end or not yet have shewed a good spirit in the endeavours 2. Because it seems the less useful to dispute about the possibility of another way of taking away sin and satisfying the curse of the Law since whatsoever God might have done yet he hath plainly revealed that he hath decreed and pitched upon this only way Mr. Burg. True Doct. of Justif p. 2. p. 104 c. that he will not pardon sin without a price and satisfaction For my own poor apprehensions of this point 1. I look upon the Socinian opinion in this matter as extream and of dangerous consequence for they deny Justice and Mercy to be Properties or Attributes of God making Justice or as they call it Anger no property in God but the meer voluntary effect of his Will denying any such Justice in God whereby he propends to punish sin and making it wholly arbitrary to punish or not to punish Upon this foundation they build that Christ did not die by way of satisfaction at least there was no necessity of it Ibid. p. 1. p. 107 c. The arguments used by Mr. Burgess in confutation of the Socinian opinion are thus far cogent that they conclude justice to be a natural property in God understanding the word natural for that which floweth from nature yet by the help of free will and that God's punishing of sin is not meerly from his Will And indeed the Scriptures which hold forth sin as not only contrary to God's holy Law but also contrary to his holy Nature I mean morally contrary to him though not physically Heb. 1.13 Thou art of purer eyes than to behold evil and canst not look on iniquity and which attribute the punishing of sin not only to the justice of his Law but to the righteousness and justice of his Nature Psal 11.7 For the righteous Lord loveth righteousness his countenance doth behold the upright Rev. 16.5 And I heard the Angel of the waters say Thou art righteous O Lord. These also which reckon punitive justice among his attributes when his name was proclaimed Exod. 34.7 and that will by no means clear the guilty Thefe Scriptures and the like I say have weight with me to reckon justice among the properties of God and to believe that his punishing sin is not meerly from his will 2. It is another extream to infer hence that because justice is in some sense a natural property in God and his punishing of sin is not meerly from his will therefore God punisheth sin by necessity of nature and cannot but punish it or require satisfaction more than he can deny his own Nature or cease to be God Against this assertion Treat of the Covenant of Grace p. 1. c. 7. the Reasons brought by Mr. Rutherford to which I refer the Reader do strongly conclude 3. I conceive that these extreams may admit of abatement without prejudice to the Lord's Soveraignty and the absolute freeness of his grace or without derogation from the satisfaction of Christ and the respective necessity thereof For 1. Supposing that God doth not punish sin by any natural necessity and that he doth not punish sin nor require any satisfaction by any necessity of justice yet this can be no advantage to the Socinian superstruction who conclude that then there was no necessity of Christ's dying by way of satisfaction since God hath plainly revealed that he will not pardon sin without a satisfaction and an attonement made and this decree of his doth infer an hypothetical necessity of Christ's dying by way of satisfaction 2. Supposing that justice punitive justice be natural to God and among his properties it will not necessarily follow upon supposition of the being of sin that God punisheth sin by necessity of Nature and Justice more than it will follow that because 't is natural to man to speak to laugh c. Therefore he speaks he laughs from necessity of nature for he doth these things most freely and notwithstanding it is natural to him to laugh or speak he might notwithstanding never laugh nor speak as pleaseth him For if so 1. Then his justice should carry him to punish sin without any moderation that is to punish sin as soon as ever it is committed to punish sin to the utmost degree of punishment to punish sin in every Soul that sinneth without mercy shewed to any and in the same Soul that sinneth not in a Surety because natural Agents work to the utmost they can 2. Because the natural properties of God as they are essential to him do not so much as require any objects ad extra though the manifestation of these do require objects for God should have been infinitely and eternally wise holy good just c. though there had never been any creation of Men or Angels and if these do not necessarily require objects then far less exercise of acts so that it will not follow if Justice be natural to God then he must punish sin by necessity of Nature 3. If we shall place justice among these properties in God the objects whereof may be said to be necessary which must be understood in respect of the exercise of acts about these objects otherwise no natural property in God necessarily requires any object ad extra yet the objects supposed the acts are not even then necessary by any absolute necessity of nature but only by a hypothetical necessity supposing the decree of God that gave these objects a being and ordered their being qualified objects for exercising justice or mercy upon according to his pleasure which worketh all things according to the counsel of his will and if so here is no punishing of sin by necessity of nature 4. Supposing Justice to be natural to God in that sense that Mr. Burgess asserts it Ibid. p. 104. and supposing the objects thereof to have a being yet sure he doth not punish sin by necessity of nature as the fire burns since the exercise of Justice yea the choice of objects upon which he will exercise it are subjected to his free will and soveraignty as is manifest from Rom. 9.18 Therefore hath he mercy on whom he will have mercy and whom he will he hardeneth Rev. 4.11 Thou art worthy O Lord to receive honour and
he well knew that it would be a wretched hopeless condition for man to provide a Physitian to himself and to have him to seek when his sickness should be desparate he therefore by a foresight and providence of pure soveraign free transcendent Grace did provide one and indeed it was necessary for our good that it should be so for had man fallen sick of sin before this Covenant for sending a healer to him he had died ere the cure could come 8. This Covenant was necessary for cutting off all matter and occasion of self-gloriation from man in his own Redemption and Salvation for if the business of our Redemption and Salvation was transacted concluded done and ended betwixt Jehovah and Christ without our knowledg or consent before we had a Being what have we to boast of If the agreement ahout the price to be payed and accepted tarried not for man wherein can we glory that we have contributed to our own happiness 2 Tim. 1.9 Who hath saved us and called us with an holy calling not according to our works but according to his own purpose and grace which was given us in Christ Jesus before the world began Eph. 2.10 For we are his workmanship created in Christ Jesus unto good works which God hath before ordained that we should walk in them 1 Joh. 4.10 19 Herein is love not that we loved God but that he loved us and sent his Son to be the propitiation for our sins We love him because he first loved us CHAP. III. Of the Nature Properties and Parties of the Covenant of Redemption THE general Nature of this Covenant is common to it with all other Covenants whatsoever different peculiarity they have this is essential and common to all Covenants they are Agreements and this is an eternal transaction and agreement betwixt Jehovah and the Mediator Christ about the work of our Redemption The peculiar propriety of its nature will appear by enquiring a little into 1. The various eternal acts of the will of God that concurred to make up this agreement 2. The distinction and order of these eternal acts of his will and the right manner of our conceiving of them 1. Supposing as we have said before that God purposed in himself not to save man without a satisfaction to his Justice These eternal acts of the will of God or rather the things which we conceive under these various acts and their denominations among men for we need to multiply acts in this matter but for the helping our own understanding did concur and meet together in this agreement 1. The designation of a Person to do this work there must needs have been a Person set apart and designed from eternity unto the doing of the work of Redemption and this Person was the Son only not the Father not the Spirit 1 Pet. 1.20 Who verily was fore-ordained before the foundation of the world but was manifested in these last times for you 2. The preparation and fitting of the Person set apart to take our Law-place and room that Justice might smite him in our stead which also was by an eternal act of the will of God decreed that the Son of God should be Immanuel God with us or God made manifest in the flesh Isa 7.14 1 Tim. 3.16 and unto this incarnation of the Son of God his own words have reference as unto the grand qualification whereby he was destinated before-hand that he might be in a capacity to do this work Heb. 10.5 A body hast thou prepared me 3. The calling of the Person designed calling is an act different from designation 't is something further Christ was by an eternal act of God's will called to this work and that long before he came into the world Psal 89.19 Then thou spakest in vision to thy holy One and saidst I have laid help upon one that is mighty I have exalted one chosen out of the people And Isa 42.6 I the Lord have called thee in righteousness and will hold thine hand and will keep thee and give thee for a Covenant of the people for a light of the Gentiles Heb. 5.5 So also Christ glorified not himself to be made an high priest but he that said unto him Thou art my Son to day have I begotten thee 4. The investing of the Person designed with offices powers and authorities for the doing of this work such as his Mediatory-office and the powers and authorities thereunto belonging which was not suspended until the time of his actual discharge of the offices of King Priest and Prophet but by an eternal act of the will of God he was set up and vested with these offices and powers from everlasting and had the glory of the designed called invested Mediator as he plainly insinuates Prov. 8.23 I was set up from everlasting saith Wisdom several Expositors render it I was called or I was annointed Joh. 17.5 And now O Father glorifie thou me with thine own self with the glory which I had with thee before the world was 5. The mission of the Son Christ designed sitted called invested for this work was also by an eternal act in the counsel of God sent to do this work he had a solema eternal authoritative mission a command to go and was bidden go he had the will of God by an eternal act or commission given out to him concerning all this work long before he was actually made under the Law to which he hath respect when he saith Lo I come to do thy will O God Heb. 10.7 even that will of God that was in the book of his eternal decrees Joh. 6.39 And this is the Fathers will which hath sent me And 10.18 This Commandment have I received of my Father But in all these we do not so much multiply the distinction of acts as we take notice of the distinction and difference of Phrase used by the Holy Ghost speaking of this mysterie in the Scriptures Upon the other part there concurred unto this agreement an eternal personal consent and compliance upon Christ's part unto all these eternal acts of the will of God for Christ God equal with the Father does not begin to consent and agree unto any thing in time nor can the eternal Son of God will any thing in time which he did not will and consent unto from eternity But Christ was present with the Father and did from eternity consent and agree to these eternal acts 1. To the designation of himself to be the person that should satisfie the Justice of God he heartily acquiesced and offered himself he said Lo I come to do thy will Heb. 10.5 7. He poured out his Soul unto death Isa 53.12 2. He consented unto the putting himself in that low capacity that the working of this work required Heb. 2.7 Thou madest him a little lower than the Angels to leave the throne of glory and come down to his footstool there to be in disgrace the Lord of the Law to be made under
they are subordinate These I say are posterior in this kind of order among the decrees of God and eternal acts of his will but this rule holds also in respect of that subordination that may be conceived among these acts of the will of God about the creation and fall of man and the sending of Christ which are co-ordinate means in respect of the supream end before-mentioned yet because one of these may have the place of an end with respect to another of these same co-ordinate means which may be also a means for carrying on some next immediate end as well as the supream ultimate end as the Salvation of the elect is a mean subservient to the great end of glorifying Grace and yet may be and is also an end of God's sending Christ so that the sending of Christ is both a mean subordinate to the glory of Grace and the Salvation of God's elect people Now I say which way soever we look upon the acts of God's will about the glorifying of his justice and mercy on Mankind we are still to conceive of the eternal acts of his will that respect the ends which he has proposed to himself both supream and subordinate as first in order and these acts of his will that relate to the means as last for God first purposed the end then the means that lead to it By this time it may appear that there is no great cause to contend for the order and distinction of these eternal acts of the will of God that concurred to the making up this eternal transaction betwixt Jehovah and the Mediator since they are all co-ordinate acts of the counsel of his will and means for the carrying on the glory of his mercy and justice in saving man This much is manifest 1. That the Covenant of Redemption made with Christ doth suppose other eternal acts of the will of God about the saving of man in the way of satisfaction to justice c. whereof I have spoken before Chap. 2. 2. That the designation calling and eternal mission of the Son of God to do this work must in order be before the person designed and called gave his actual consent and closed the bargain from eternity And if any will contend about the order of these eternal acts before-mentioned I do not see why we may not fitly conceive of them in this order designing calling fitting investing sending of Christ these were the eternal acts of the will of God which were entertained by the Son of God with consent and delectation The Properties of the Covenant of Redemption are See Mr. Rutherf Treat of the Covinant p. 2. c. 12. Freedom Graciousness Eternity Equality Order and Stability 1. The Covenant that was transacted betwixt Jehovah and Christ was a most free Covenant it was an act of meer liberty and soveraign freedom There was eminent freedom upon both sides in both the parties Covenanting 1. Upon the Father's side abstracting from his own decrees and purposes it was free to Jehovah to have followed a strict Law-course according to the rigour of the Covenant of works or to follow a Gospel-way of mitigation and condescension as pleased him it was free to him to send or not to send a Saviour to suffer for man to take a satisfaction by a Surety or only in the Soul that sinned as pleased him 2. Upon Christ's part it was as free to him to be a suffering Redeemer and Surety or not as pleased him to undertake the work of our Redemption or not to undertake it to humble himself unto this service or not to go this errand or not as pleased him Hence 't is observed Jo. Cocc Summum Doct. de soed c. 5. Sect. 90. that it was otherwise with the second Adam than with the first for it was not free to Adam to withdraw from or to deny subjection to the first Covenant neither could he withdraw himself from the Law of Nature nor slight the promise thereof without the violation of that Law but the Son of God was free and tyed by no Law antecedent to his own consent This Property of the Covenant of Redemption is established and confirmed 1. From these Scriptures which attribute this transaction to the free pleasure and soveraign freedom of both parties the Father and Christ therefore the Scripture speaking of God's eternal transactions with Christ about our Redemption doth so frequently call them deeds and acts of will and of the Father's pleasure and that the whole procedure was according to his good pleasure and the pleasure of his will Eph. 1.5.9 And Col. 1.19 It pleased the Father that in him should all fulness dwell 2 Tim. 1. 〈◊〉 according to his purpose and grace c. And upon the other part Christ's concessions in this matter are attributed to his meer will and liberty Phil. 2.6 7 8 Who being in the form of God having the very same divine essence which the father hath thought it not robbery to be equal with God counted it no usurpation to carry himself as God equal with the Father made himself of no reputation freely and of his own accord he hionbled himself not using nor manifesting the glory that was competent to him and took upon him the form of a servant he took upon him a real service in the assumption of the humane nature for the ends he assumed it and was made in the likeness of men and in this service he did behave himself as other men and sutably to that employment and not as equal with God which was his natural condition and while he was in that habit and condition he obeyed unto the death of the Cross All this he acted with eminent freedom in time and consented to with like freedom from eternity where he freely took upon him whatsoever he acted within time 2. If it was free with God whether he would give to man a Being and whether he would conclude this in the counsel of his will from eternity or not as pleased him sure it was also free to God whether he would send a Saviour to him when he should be lost or not as pleased him Now 't is manifest that it was free with God whether he would so much as give to man a being for he was under no necessity to create the World or Men or Angels all which are for his pleasure and therefore are whatsoever they are by his pleasure Rev. 4.11 Thou hast created all things and for thy pleasure they are and were created 3. If it was free to God from eternity whether he would chuse objects in Mankind to magnifie his Grace and Mercy upon when he had purposed to create Angels and men or whether he would let them all perish and not take any of their natures upon him then the Covenant of Suretiship hath this property of freedom but it is manifest that it was free with God from eternity whether he would recover any of the race of fallen man or not as
pleased him since he was no more tyed to Men than to Angels to whom he sent no Saviour when they fell nor hath designed any of the fallen Angels unto Redemption 2 Pet. 2.4 For if God spared not the Angels that sinned but cast them down to hell and delivered them into chains of darkness to be reserved unto the day of Judgment Heb. 2.16 For verily he took not on him the nature of Angels but he took upon him the seed of Abraham It remains therefore that the Covenant of Redemption is an act of soveraignty and freedom upon God's part who designed a Redeemer and upon Christ's part who consented unto the designation 4. This Property of the Covenant of Redemption is further confirmed by the negation and removal of all things contrary to soveraign freedom 1. There was nothing from himself abstracting from his own decrees and love-designs that could trench upon the freedom of this eternal act of his will for there was no necessity of nature upon Jehovah nor upon the Son of God that did determine God to enter in this Covenant as is already cleared 2. There was nothing from without that could trench upon the freedom of this eternal act as nothing could necessarily determine so neither compel nor constrain God to lay such a service upon his own Son Christ nor him to undertake it For 1. This transaction having been from eternity it was a concluded bargain before the creatures had a being Prov. 8.23 I was set up from everlasting from the beginning or ever the earth was 2. Put case they had then had a being what could the being of Men and Angels and all the works of his hands have trenched upon the soveraign freedom of their Makers will and actings for who hath resisted his will hath not the potter power over the clay Rom. 9.19 21. 3. The Father and the Son were not only free from all natural necessity and outward compulsion but also from all hire allurement or motive from any thing without their own will there was nothing in man no not foreseen that could allure or move far less hire the Father to give Christ to engage him in this work nor Christ to engage his name in our bond since he well foresaw what it would cost him It 's true he values his seed as a satisfying return of his travel Isa 53.11 He shall see of the travel of his soul and shall be satisfied but beside that there is no proportion betwixt his work and this poor wages was man a price for the Lord of glory to work for or was he a reward for him to wrestle for could he be hired for so low a wager if the soveraign freedom of his own will had not acted him Consider I say who gave this price to the Lord did man give himself to the Lord or did the Lord give his elect people to Christ from eternity and afterward he is the first giver also Now there can be no hire given by man to the Lord unless he were the first giver Rom. 11.35 For who hath first given to him and it shall be recompenced to him again 1 Chr. 29.14 Of thine own have we given thee Jer. 30.21 And I will cause him to draw neer and he shall approach unto me for who is he that engageth his heart to approach unto me saith the Lord 2. Another Property of this Covenant is Graciousness it is not only the Covenant transacted with us the Gospel-Covenant that is pure Grace but this also that was transacted betwixt Jehovah and Christ even while it was yet in his purpose and as it was the eternal act of his will is frequently called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Grace and his good pleasure or gracious pleasure Eph. 1.5 6 9. 2 Tim. 1.9 his purpose and grace Now Graciousness is attributed to the Covenant of Redemption in a far other sense than 't is attributed to the Covenant of reconciliation For 1. Graciousness is attributed to the Covenant of Redemption in regard of both Parties transacting it was pure Grace that determined both the Parties and engaged them both the Father to send and the Son to come and this Grace was equally in both the Parties and did shine equally and by way of efficiency in them both Zech. 6.13 The counsel of peace was between them both But graciousness is attributed to the Covenant of reconciliation because of the shining glory and activity of the Grace of God through Jesus Christ that is therein manifested which Grace is in us subjectively and though the acts thereof be ours in a vital formal manner yet it is from God by way of efficiency and it is his Grace not ours from which the Covenant hath its name of Grace Tit. 2.11 1 Tim. 1.14 Eph. 1.6 7. And 2.5 7 8. 1 Cor. 15.10 2. Graciousness is attributed to the Covenant of Reconciliation not only in regard of God's making such a Covenant with us but also in regard of the tenor of that Covenant and whole dispensation the promises conditions and reward therein is all pure Grace as the same is opposed unto and contra-distinguished from works which signifie nothing in that Covenant as it is a Court of Righteousness and Life Eph. 2.8 9 For by grace are ye saved through faith and that not of your selves it is the gift of God Not of works lest any man should boast But of this Covenant of Redemption Graciousness is a property thereof mainly because of the reasons following but not because the whole tenor thereof as well the conditions as promises were pure Grace considered as such and contra-distinguished from works For though pure Grace made this Covenant of Redemption yet the condition thereof upon both sides were works 1. Christ is a doer and fulfiller of the Covenant of works most exactly in all points both the command and the curse and penalty of the Covenant is satisfied by him this is works and this was the condition required upon his part Heb. 10.7 Then said I lo I come in the volume of the book it is written of me to do thy will O God Gal. 3.13 Christ hath redeemed us from the curse of the Law being made a curse for us 2. Christ as a doer and obedient fulfiller of the Law hath a reward in Justice by the promise of this Covenant For I humbly conceive he had his reward of debt and merit having payed a condign price to the Justice of God therefore his reward is due to him by commutative Justice Phil. 2.7 8 But made himself of no reputation and took upon him the form of a servant and was made in the likeness of man And being found in fashion as a man he humbled himself and became obedient unto death even the death of the Cross wherefore God also hath highly exalted him and is craved by him Joh. 17.4 5 I have glorified thee on earth I have finished the work which thou gavest me to do And now O
further and more significantly express this condescending-love Heb. 2.16 It was a favour which he denied to the Angels 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not at all or not in any wise he neither looked after nor sent nor went after the Angels he neither followed them nor took hold of their nature nor suffered them to take hold of him though these glorious spirits were incomparably far above us that Christ would manifest himself not in the most glorious Creatures but in our flesh was strange condescension 3. In Christs taking our nature we are to consider the honour and exaltation of our nature and of us in that union And 1. That it may appear what honour is conferred upon our nature by Christ assuming it into the personal union with the Godhead Consider 1. The nearer that any Creature is to God the greater honour is put upon it It is the honour of people that are under ordinances that they have God near to them Deut. 4.7 For what nation is there so great who hath God so nigh unto them as the Lord our God is in all things that we call upon him for It is a more especial honour of those that have offices in the house of God Heb. 5.4 And no man taketh this honour unto himself Now there is a threefold union 1. Moral so were men and Angels united before the fall 2. Mystical so are Believers united amongst themselves and with Christ 3. Hypostatical so is our nature united with the divine nature in the Person of Christ there is a personal union of our nature with God this is the nearest union and therefore the highest honour and exaltation Heb. 1.4 Being made so much better than the Angels as he hath by inheritance obtained a more excellent name then they 2. Consider the Sonship that Christ hath as Mediator whereby our nature is also highly exalted the Son of God and our nature have but one Sonship for siliatio est personae Heb. 1.5 For unto which of the Angels said he at any time Thou art my Son this day have I begotten thee And again I will be to him a Father and he shall be to me a Son 3. Consider the glorious communion that our nature hath by this union with the Son of God 't is a high and great communion that Angels and the spirits of just men are made perfect have with God but the communion that our nature hath with Christ is far higher Joh. 3.13 And no man hath ascended up to heaven but he that came down from heaven even the Son of man which is in heaven Even the man Christ is Gods fellow Zech. 13.7 This is high communion indeed whereby all the will of God is known to him and so to our nature Col. 1.19 For it pleased the Father that in him should all fulness dwell 4. What honour is it that our nature should be the Treasury and Store-house of all the good which God intends to dispense to men and Angels Col. 2.9 For in him dwelleth all the fulness of the Godhead bodily Divines call the humane nature Canalis gratiae Eph. 1.22 And hath put all things under his feet and gave him to be the head over all things to the Church 5. What honour is it that all the Creatures should worship God in our nature Heb. 1.6 And again when he bringeth in the first begotten into the world he saith And let all the Angels of God worship him Phil. 2.9 10 11 Wherefore God also hath highly exalted him and given him a name which is above every name that at the name of Jesus every knee should bow of things in heaven and things in earth and things under the earth And that every tongue should confess that Jesus Christ is Lord. Willingly or unwillingly by consent or by constraint all shall bow to the Lord Mediator to God in our nature even to the Son of man 6. What honour is it to our nature that God in the humane nature should dispose of the eternal estates of men and Angels for God shall even judg the world by the man Christ Act. 17.31 Joh. 5.27 And hath given him authority to execute judgment also because he is the Son of man Yea by Christs taking our nature upon him not only our nature but we our selves are honoured 1. We have a nearer union with Christ than man in his innocency had with God a nearer union than the Angels have for believers make up one body with Christ he is the head and they are the members Col. 1.18 And he is the head of the body the Church Eph. 1.22 23 And gave him to be the head over all things to the Church which is his body Heb. 2.11 For both he that sanctifieth and they who are sanctified are all one for which cause he is not ashamed to call them brethren 2. We are not beholden to one of another nature not to the Angels nor any other Creature you are independent of them all you have Salvation by one of your own nature Heb. 2.16 17 For verily he took not on him the nature of Angels but he took on him the seed of Abraham Wherefore in all things it behoved him to be made like unto his brethren that he might be a merciful and faithful High-priest in things pertaining to God to make reconciliation for the sins of the people 4. Let us consider how Christs taking our nature upon him or taking it into the union of his Person is the great qualification of him for the Office of Mediatorship Our Mediator behoved to be God manifested in the flesh to make way for clearing this I shall premise 1. That the Angels Covenant if any Covenant was made with the Angels as some think it was not made with the whole Angelical nature it was personal some of them fell and some of them stood and all fell not in them that fell Mans first Covenant was with his Nature and in Adam all fell 2. When Man and Angels fell God intended to raise the one and not to raise but to destroy the other 3. God will not restore man without a fit satisfaction to his Justice 4. There is an eternal impotency in man to give to God a fitting satisfaction the command of the Law man cannot obey the curse of the Law he cannot bear to his own advantage so as to make way thereby to his own restitution Here is obedience required that cannot be performed by man and a guiltiness contracted that cannot be taken away by man Therefore a Mediator must be had and he must be God and man in one person 1. He must be God for man could not make satisfaction to God for sin It was the union of the Divine nature with the human that made all Christs sufferings meritorious that made his shoulder fit for the burden and weight of the work of satisfying Divine Justice Psal 89 19 I have laid help upon one that is mighty I say therefore that it was absolutely necessary
waited on before he fulfil his promise What wonder that he will be waited on for the promise of Christ longer even till the fulness of time this being the greatest promise that ever he made to his people He will have the consolation of Israel waited for and redemption in Jerusalem looked for Luke 2.25 38. Before we proceed to speak of Christs unction and his qualifications for his Mediatorship refulting thence let us first make some use of this union of the two natures in Christ this great fundamental qualification of him for the Office of our Mediator that he is God and Man that for his due qualification he hath taken our flesh into his person therein to subsist In the union of the two natures in the Person of our Mediator 1. As it holds forth his condescending who stooped to be made manifest in the flesh 1. Let us admire and wonder at his love It was love that made him condescend it hath been and will be the admiration of Angels Luke 2.13 14 And suddenly there was with the Angel a multitude of the heavenly host praising God and saying Glory to God in the highest and on earth peace good will towards men 1 Pet. 1.12 Which things the Angels desire to look into And how is it that we want affections and admirations Beside what I have before said these things wonderfully set out Christs love 1. That he would not entrust our Redemption to Angels but he would come himself and work it Heb. 1.5 For unto which of the angels said he at any time Thou art my Son to day have I begotten thee 2. That for the payment of our debt and in order to his being in a capacity to do so he would be in the same condition of clay with us a worm and not a man Psal 22.6 3. That he would not buy us at a base ransom but at a great price he would breathe out his life for us 1 Pet. 1.18 19 Forasmuch as ye know that ye were not redeemed with corruptible things but with the precious blood of Christ 4. That he would condescend thus singularly to love man to love him so as that he loved not any other creature that sinned against him Heb. 2.16 For verily he took not on him the nature of angels but he took on him the seed of Abraham 2. Let this raise up our hearts to thankfulness when we think of Christs Incarnation 1. This is the greatest demonstration of his readiness to save sinners the principal errand Christ had unto the world and in taking our nature was to save sinners Mat. 9.13 I am not come to call the righteous but sinnâ—rs to repentance You may therefore be assured of his readiness to receive such when they come unto him 2. This is the Fountain of all the promises of the Covenant of Grace the three greatest promises in all the Covenant flow from Christs Incarnation I will be your God I will give you my Son and I will give you my Spirit All these and all the rest too flow from this Fountain for neither the Father the Son nor the Spirit are given to us but through a Mediator and through his assuming of our nature Eph. 1.3 Blessed be the God and Father of our Jesus Christ who hath blessed us with all spiritual blessings in heavenly places in Christ 2. As the union of the two natures in our Mediator holds out the exaltation of our nature Hence 1. Let us wonder what is man thus to be exalted the eighth Psalm is written for this end that we may wonder at mans exaltation not in Creation only but in Redemption as Vers 2 shews which is applied to Christ Mat. 21.16 Out of the mouth of babes and sucklings thou hast perfected praise how should this provoke to admiration that in our nature the fulness of the Godhead should dwell bodily Col. 2.9 2. Let us take Christs coming in the flesh and the exalting of our nature by the personal union with the Godhead for a pledg of the fulfilling of all other promises and granting all other mercies and salvation to us the root and body of the promises is come the branches will follow also 2 Cor. 1.20 For all the promises of God in him are yea and in him are Amen Rom. 8.32 He that spared not his own Son but delivered him up for us all how shall he not with him also freely give us all things This pledg was used by Isaiah as a confirmation from God and a ground of assurance for delivering the Church from Ashur Isa 7.11 14 Ask thee a sign of the Lord thy God ask it either in the depth or in the height above Therefore the Lord himself shall give you a sign Behold A virgin shall conceive and bare a Son and shall call his name Immanuel And shall we distrust him for granting any other petition or deliverance who hath granted the main one 3. Let us take boldness to come to God through Christs flesh the great Courtier in Heaven is of our kindred take courage and improve the favour and friendship that our brother hath in Heaven Heb. 10.19 20 21 22 Having therefore brethren boldness to enter into the holiest by the blood of Jesus by a new and living way which he hath consecrated for us through the vail that is to say his flesh And having an High-priest over the house of God let us draw near with a true heart in full assurance of faith 3. As the union of the two natures in our Mediator holds out his due qualification and fitness for his office 1. Behold in him a general fitness to receive each Person whose nature he beareth I say a fitness to receive them even all sorts of persons without exception there is none who needs him and cometh to him needs to distrust him Heb. 7.25 Wherefore he is able also to save them to the uttermost that come unto God by him seeing he ever liveth to make intercession for them 2. Let this encourage such as are afraid to draw near to God for union and reconciliation with him because of their estrangement from him through loss of his Image Lo he is willing to unite himself to thee and hath given assurance of it in his Son by vertue of his union with our nature Rom. 8.3 3. When we find difficulty to draw near to God or languishing in the life of our faith toward God Let us draw near to God the flesh of our our Mediator for influences and searn to come to God through the vail of his flesh Heb. 10.20 Jesus Christ is not strange he is near to us and his graces cannot be far off Rom. 10.6 8 Say not in thine heart Who shall ascend into heaven The word is nigh thee even in thy mouth and in thy heart that is the word of faith which we preach But it is with many and even with the most part as with the ten Tribes who pleaded kindred and blood to David yet
1 Joh. 2.27 But the anointing that ye have received of him abideth in you and ye need not that any man teach you c. Eph. 4.7 But unto every one of us is given grace according to the measure of the gift of Christ And 1.23 The fulness of him that filleth all in all Acts 10.38 He is said to be anointed with the holy Ghost and with power having both 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 given to him both might and authority Mat. 28.18 All power is given unto me in heaven and in earth Joh. 17.2 As thou hast given him power over all flesh 1 Cor. 1.24 Christ the power of God and the wisdom of God And Col. 1.19 It pleased the Father that in him should all fulness dwell that is admirable perfection of Grace he hath all worth in his person nothing is wanting in him that may compleat his peoples happiness some short view of the Graces wherewith he was filled we have Isa 11.2 3 4 5 And the spirit of the Lord shall rest upon him the spirit of wisdom and understanding the spirit of counsel and might the spirit of knowledg and of the fear of the Lord And shall make him of quick understanding in the fear of the Lord and he shall not judg after the sight of his eyes neither shall reprove after the hearing of his ears But with righteousness shall he judg the poor and reprove with equity for the meek of the earth and he shall smite the earth with the rod of his mouth and with the breath of his lips shall he slay the wicked And righteousness shall be the girdle of his loins and faithfulness the girdle of his reins Rom. 15.12 And again Esaias saith There shall be a root of Jesse and he that shall rise to reign over the Gentiles in him shall the Gentiles trust And Col. 2.3 All the treasures of wisdom and knowledg not absolutely taken for infinite knowledg as the words relate to the human nature of Christ but relatively for a marvellous height of perfection of these things such as was requisite for his Mediatorship in order to our salvation Again Col. 2.9 it 's said of him The fulness of the Godhead dwells in him bodily i. e. personally by the union of the divine nature with the human in the unity of his person the perfect Deity of the Son with all his Attributes and not only in regard of particular gifts and graces as he dwelleth in the Prophets and Saints but as the soul dwelleth in the body personally or substantially in opposition to the shadows of the Old Testament But mainly by the anointing of Christ with the Holy Ghost we understand two things which we find joined with the Spirit promised to him 1. All the Gifts and Graces of the Spirit in copious and abundant measure and according to the highest pitch and degree that the human nature of Christ was capable to receive and so the Spirit put upon him is joined with the variety and eminency of excel-cellent gifts Isa 11.2 c. 2. The unutterable assistance and presence of the Spirit bearing his Human nature up in all that he was to do as Mediator that he should not serve on his own charges See Isa 42.1 2 Behold my servant whom I have chosen mine elect in whom my soul delighteth I have put my spirit upon him he shall bring forth judgment to the Gentiles He shall not cry nor lift up nor cause his voice to be heard in the street c. Psal 89.21 With whom my hand shall be established mine arm also shall strengthen him And both these the holy Human nature of Christ needed for these reasons 1. For the things which he was to suffer If Christ had nothing to do but active obedience the spirit of Adam or confirmed Angels might have done his turn but he had another work to do which would have crushed those excellent creatures to satisfie justice and lye under the infinite wrath of God and therefore needed more than they received Heb. 9.14 He is said to have offered up himself by the power of the eternal spirit which I take to signifie not only the Godhead which gave value to his suffering but the assistance of the Holy-Ghost whereby he was marvellously helped I mean his humane nature to go through those sufferings 2. Because his anointing was intended to run over to his people and the off-fallings of it was designed to fill them therefore it behoved to be without measure such a measure as cannot be comprehended by any other creature Joh. 1.16 Of his fulness do we receive Psal 133.2 It is like the precious oyntment upon the head that ran down upon the beard even Aarons beard that went down to the skirts of his garments Psal 68.18 Thou hast ascended on high thou hast led captivity captive thou hast received gifts for men yea for the rebellious also that the Lord might dwell among them with Eph. 4.8 He led captivity captive and gave gifts unto men Joh. 5.26 For as the Father hath life in himself so hath he given to the Son to have life in himself 3. Because God hath so contrived the business of Grace that no created thing can act without the spirit not Adam not the Angels not the holy humane nature of Christ that all creatures might be known to have no self-sufficiency but to be very depending things upon God and upon grace the assisting-grace of his Spirit that framed them and gave them being Mat. 3.15 And Jesus answering said unto him Suffer it to be so now for thus it becometh us to fulfil all righteousness Rom. 11.36 For of him and through him and to him are all things to whom be glory for ever For a further clearing of this part of Christs Unction I lay down these four Positions 1. Concerning the Nature thereof that it was the same with the Unction of believers it was not one spirit which Christ received and another which believers receive grace in him and in them differ not in kind but in degrees See Joh. 1.14 16 And the word was made flesh and dwelt among us and we beheld his glory the glory as of the only begotten of the Father full of grace and truth And of his fulness have all we received and grace for grace Psal 45.7 Thy God hath anointed thee with the oyl of gladness above thy fellows Gal. 4.6 And because ye are sons God hath sent forth the spirit of his Son into your hearts crying Abba Father Rom. 8.9 11 But ye are not in the flesh but in the spirit if so be that the spirit of God dwell in you Now if any man have not the spirit of Christ he is none of his But if the spirit of him that raised up Jesus from the dead dwell in you he that raised up Christ from the dead shall also quicken your mortal bodies by his spirit that dwelleth in you For Consider the Unction of the
giving the Spirit raising the dead c. which were the works of his Divine Nature yet were not done without an instrumental concurrence of the Nature of man 6. If the end of the Personal union of the two Natures of Christ be the fitting and qualifying of him for the Office of Mediatorship as is before cleared then the two Natures do and must necessarily concur in the works of mediation at least after these were united else the union of the two Natures had not been necessary in Christ for the same necessity is for the concurring of the proper works of the two Natures in the Mediators work that is for the union of the two Natures in his person the end of that union being to fit him to act in this Office as a qualified person Object 1 Tim. 2.5 The Mediator is called the man Christ Jesus Hence some infer that he is Mediator according to his Human Nature only Answ There is a vast difference betwixt these two the man Christ is Mediator and he is Mediator only as Man the man Christ is that person not any other man not any meer man that person who was God and Man in one person and stood as a fit middle betwixt both the parties so that Man is not here taken naturaliter but personaliter not naturally but personally it being most usual to name the person of Christ from either nature 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a communication of Properties see 1 Cor. 2.8 For had they known it they would not have Crucified the Lord of Glory Act. 20.28 The Church of God which he hath purchased with his own Blood Joh. 3.13 And no man hath ascended up to Heaven but he that came down from Heaven even the Son of man which is in Heaven See Mr. Ball and Mr. Brinsley ubi supra But there are better reasons assigned why the Mediator is called the man Christ than to point out that nature according to which he is Mediator See Brnisley of the Mediat p. 208. Object Paul here distinguisheth betwixt God and this Mediator And therefore Christ is not Mediator as God Object but as Man only To this Cham. de Med. c. 5. sect 6.7 Answer hath been made by learned men 1. That the Word of God is there not to be taken essentially but personally as denoting the Father betwixt whom and mankind Christ the Son is said to be a Mediator 1 Joh. 2.1 And if any man sin we have an Advocate with the Father Jesus Christ the righteous So it s taken Joh. 3.16 For God so loved the World that he gave his only begotten Son 2 Cor. 5.19 God was in Christ reconciling the World to himself 2. The naming of God in the first place doth not hinder that it should be understood in the second also see Joh. 14.1 Ye believe in God believe also in me See more to this purpose Jun. Animad in Bell. contr lib. 5. cap. 3. Ball on the Covenant p. 270. Brinsley of the Mediator p. 210. c. And of the illustration of the Word God-man Brins p. 220. Vse If Christ be Mediator according to both Natures Then Believers may be comforted in the prevalency of his mediation and in the condescendency thereof Your Mediator is God-man 1. Your Mediator acts as God he carries his matters very strongly and effectually 2. He acts as a man also very tenderly and condescendingly Heb. 7.25 Wherefore he is able also to save them to the uttermost that come unto God by him seeing he ever liveth to make intercession for them With 2.17 18 Wherefore in all things it behoved him to be made like unto his brethren that he might be a merciful and faithful High-Priest in things pertaining to God to make reconciliation for the sins of the people For in that he himself hath suffered being tempted he is able to succor them that are tempted Psal 2.7 8 I will declare the decree the Lord hath said unto me Thou art my Son this day have I begotten thee Ask of me and I shall give thee the Heathen for thine Inheritance and the utmost parts of the Earth for thy possession Conclus 2. That Christ hath executed this Office ever since the beginning of the World ever since the first Covenant was dissolved and broken since enmity entered betwixt God and man as well before his being made manifest in the flesh as after as well before and under the Law as in the dayes of the New Testament For although he be called Mediator of the New Covenant or New Testament Heb. 12.24 which is to be understood 1. by way of opposition to the first Covenant whereof he was not Mediator 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because he was then exhibited and then he perfected the work of Redemption Yet did Christ enter upon the execution and execrise of this Office of Mediatorship to which he was before designed from the time that fallen man was at variance with God the execution of this Office extends to the first ages of the World from the time that the promise made to our first parents while they were yet in Paradice took place Gen. 3.15 It shall bruise thy head and thou shalt bruise his heel 2 Cor. 5.19 God was in Christ reconciling the world unto himself Heb. 13.8 Jesus Christ the same yesterday and to day and for ever Gal. 3.17 And this I say that the Covenant that was before confirmed of Christ the Law which was Four hundred and thirty years after cannot disannul that it should make the promise of none effect Rev. 13.8 he is called the Lamb slain from the foundation of the world As in respect of Gods destination being designed before time to be offered up in time so also in respect of the efficacy of his sacrifice and mediation which extended to the first ages of the world For 1. From that time there was need of a Mediator 2. From that time begun the works of the Devil to be destroyed Gen. 3.15 And I will put enmity between thee and the Woman and between thy seed and her seed it shall bruise thy head and thou shalt bruise his heel 1 Joh. 3.8 He that commiteth sin is of the Devil for the Devil sinneth from the beginning for this purpose the Son of God was manifested that he might destroy the works of the Devil 3. From that time were some sinners saved by the Messiah that was to come Therefore from thence we must reckon the exercise of his Mediatorship Understand this with three distinctions 1. That before Christs Incarnation he was a Mediator virtually and undiscernedly i. e. the virtue and efficacy of that Office to which he was designed did extend to the first ages of the world though the way of his acting in that Office before his Incarnation transcend our understanding but after his Incarnation when he had taken our nature upon him then he was manifestly an actual Mediator 2. Before his Incarnation he was not Compleatly fitted for all the
more abundantly to shew unto the heirs of promise the immutability of his counsel confirmed it by an oath That by two immutabile things in which it was impossible for God to lye we might have a strong consolation who have fled for refuge to lay hold upon the hope set before us 3. Another ground of comfort which this relation affordeth to believers is That Christ is by office a Witness and that he is a Witness by Covenant i. e. not only doth the office which is upon him bind this upon him but by Covenant and voluntary condescension he is engaged and hath consented to be a Witness to the people therefore saith the Lord Behold I have given him for a witness Isa 55.4 And he saith Lo I come to do thy will Heb. 10.9 This is your comfort Believers that Christ is a Witness by office and Covenant and can no more deny to testifie unto you the things pertaining to the Covenant than ye can deny his office or break his Covenant 4. Another ground of comfort in this Covenant-relation is that he is given for a witness to the people I mean that whatsoever belongs to him by this office and relation of being a Witness and whatsoever he is by vertue thereof that he is and that he performeth to all the people of God without exception or respect of persons what he hath been in his way of witnessing and what he hath testified and declared to others of the people of God insomuch that he hath setled quieted and comforted them by doing the part of a Witness to reveal and to prove unto them things about which they doubted concerning their Covenant-state and his Covenant-love that same he will do to thee and to any of his people Rom. 3.22 Even the righteousness of God which is by faith of Jesus Christ unto all and upon all them that believe for there is no difference Gal. 3.28 There is neither Jew nor Greek there is neither bond nor free there is neither male nor female for ye are all one in Christ Jesus Act. 10.34 Then Peter opened his mouth and said of a truth I perceive that God is no respector of persons 1 Joh. 1.3 That which we have seen and heard declare we unto you that ye also may have fellowship with us and truly our fellowship is with the father and with his Son Jesus Christ CHAP. XVIII Christ the Messenger or Angel of the Covenant THE fourth relation which Christ beareth in the Covenant of Grace is That he is the Messenger of the Covenant Mal. 3.1 The Lord whom ye seek shall suddenly come to his temple even the Messenger of the Covenant whom ye delight in That this is spoken and meant of Christ is acknowledged both by Christian and Jewish Interpreters It is also clear from the Text that it can be meant of no other for the Messenger of the Covenant is he before whom John the Baptist was sent a Messenger to prepare the way Mal. 3.1 Behold I will send my Messenger and he shall prepare the way before me Luk. 7.27 This is he of whom it is written behold I send my Messenger before thy face which shall prepare thy way before thee Luk. 1.76 And thou Child shall be called the Prophet of the Highest for thou shalt go before the face of the Lord to prepare his ways This is he who is the Lord whom the people seek and in whom they delight he whose coming was much longed and looked for by the people of God this is he who sitteth as a refiner v. 2 3. Now this can be no other but Christ compare this with Luk. 2.25 38. Isa 59.20 with Rom. 11.26 2 Thes 2.8 The word in the Original here 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 umalach haberith the Messenger or Angel of the Covenant as Arr. Mont. renders it or the Angel of the Testament as the Chald. Paraphrast with the 70 and Hieron read it the Hebrew word I say is of a large signification as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is in the Greek Language and is used for any delegate whether Messenger Ambassador or Minister employed for any effect whether to declare or to act and effect any thing and is applyed to and used of men of created spirits and of Christ which shall appear in the opening of the name as it 's applicable to Christ For the better understanding of this relation which Christ fustaineth in the Covenant We shall shortly hold forth 1. What the name Messenger or Angel of the Covenant doth import as to the nature of the thing 2. In what respects it is applicable to Christ 3. Betwixt what parties he is a Messenger 4. Whose Messenger he is of one of these parties or of both 5. In what business he is a Messenger 6. Somewhat of the properties of this Messenger of the Covenant which commend his travelling in this employment And 1. the name Messenger or Angel doth import 1. A delegation or Trust a Messenger is a Trustee it is a name of office or imployment and doth necessarily import a Mission therefore it is often joyned with sending See Mal. 3.1 Behold I will send my messenger and he shall prepare the way before me Mat. 11.10 Behold I send my messenger before thy face 1 Kings 19.2 Then Jezzebel sent a messenger unto Elijah saying c. If it be asked unto which of Christs offices doth this name relate I answer it doth in some respect relate to all his offices because his Message is as large as his Mission and Unction which includeth all his offices but it doth more especially relate to his Prophetical and Priestly Office because in regard of these mainly he travelled betwixt the parties and carried Messages and Reports hither and thither 2. This name of Messenger doth import a subordination or subjection in regard that he who sendeth is greater than he who is sent Joh. 13.16 Verily verily I say unto you the Servant is not greater than his Lord neither he that is sent greater then he that sent him Mat. 8.9 For I am a man under Authority having soldiers under me and I say to this man go and he goeth and to another come and he cometh and to my servant do this and he doth it And therefore it must be understood of Christ in regard of his dispensatory employment and voluntary condescension whereby he humbled himself to travel in the work of Redemption Phil. 2 And took upon him the form of a servan 3. This name of Messenger of the Covenant doth import on the part of a Messenger a travelling betwixt the parties of the Covenant betwixt him who sendeth Christ and these to whom he is sent Isa 53.11 He shall see of the travel of his soul and shall be satisfied Joh. 16.28 I came forth from the father and am come into the world again I leave the world and go to the father Joh. 14.2 I go to prepare a place for you 4. This name imports correspondence and intercourse
and the people owning him he being the only person in heaven or earth who doth bear or is capable to bear the relation of God towards the people and again of the people towards God for he is God with us Mat. 1.23 He is God and the people united and owning one another and in some things he doth represent and carry forth God to us as ours 2 Cor. 5.19 And in other things he doth represent and carry in the people of God and present them before him as his own people Heb. 9.24 and 2.13 Eph. 2.6 2. In regard of causality for although Christ be not the cause of Gods love to the Elect but the effect thereof Joh. 3.16 yet he is the cause of the effects and acts whereby it runneth forth towards us Christ is the bottom of the relation betwixt God and his people for by his taking a new Covenant-right unto God as his God and Father by Covenant he is lay the foundation of Gods being our God by Covenant and of our being the people of God by Covenant which had never been were it not for Christs new Covenant-right Psal 89.26 He shall cry unto me Thou art my father my God and the rock of my salvation Gal. 4.6 And because ye are sons God hath sent forth the spirit of his Son into your hearts crying Abba Father Heb. 1.5 For unto which of the Angels said he at any time Thou art my Son this day have I begotten thee and again I will be to him a father and he shall be to me a son 3. In regard of conveyance or of the manner and way how we have access to this priviledg and Covenant-state to have God to be our God God is our God in Christ and we are Gods people in and through Christ and without an existence in Christ and union with him God is not ours neither are we his Eph. 2.12 That at that time ye were without Christ being aliens from the commonwealth of Israel and strangers from the covenant of promise having no hope and without God in the world For Covenant-relations as well as blessings come to us through Christ we come to God in Christ and God cometh to us and becometh ours in him 2 Cor. 5.19 To wit that God was in Christ reconciling the world unto himself Heb. 7.25 Wherefore he is able also to save them to the uttermost that come unto God by him seeing he ever liveth to make intercession for them 3. The sum of the mutual stipulation is in Christ there are some mutual conditions and stipulations in this as in other Covenants But Christ may be well called the whole stipulation 1. Because 't is he who obtaineth the consent of both parties and receiveth in their Amen to that blessed transaction of friendship and union the consent of the one from everlasting Prov. 8.22 23 30. with 2 Tim. 1.9 Tit. 1.2 and of the other when we believe Joh. 6.37 Rev. 22.17 20. 2. Because the Covenant was given to him to be fulfilled on both sides by him it was fulfilled upon Gods side for he is the person which was sent to perform all that God had promised to his people Luk. 1.69 70 72 73 74 And hath raised up an horn to salvation for us in the house of his servant David as he spake by the mouth of his holy prophets which have been since the world began to perform the mercy promised to our fathers and to remember his holy covenant the oath which he sware to our father Abraham that he would grant unto us that we being delivered out of the hands of our enemies might serve him without fear By him it was fulfilled upon our part for he is the person upon whom our help was laid even to perform whatsoever is required of us by the Covenant Psal 89.17 19 For thou art the glory of their strength Then thou spakest in vision to thy holy one and saidst I have laid help upon one that is mighty 3. Because upon the matter Christ is the very thing which is mutually stipulated upon both sides Consider I pray God stipulates to give us Christ and that is the sum of what he stipulates Isa 55.3 4 Incline your ear and come unto me hear and your soul shall live and I will make an everlasting covenant with you even the sure mercies of David Behold I have given him for a witness to the people a leader and commander to the people And again we restipulate to give Christ to God for all that the Covenant requires of us 1 Cor. 1.30 But of him are ye in Christ Jesus who of God is made unto us wisdom and righteousness and sanctification and redemption Phil. 3.9 And be found in him not having mine own righteousness which is of the law but that which is through the faith of Christ the righteousness which is of God by faith For this is the nature of the Gospel-Covenant it craveth conditions and duties from us but filleth the hand with Christ wherewith to pay the masters rent and we do answer all that is craved with Christ which maketh the craving gentle Isa 60.17 I will also make thine officers peace and thine exactors righteousness 4. Christ is the sum of all the promises and blessings of the Covenant Isa 42.6 And give thee for a covenant of the people for a light of the Gentiles This doth appear 1. From the first discovery of this Covenant which had but one promise in it and that was the promise of Christ Gen. 3.15 The seed of the woman 2. This appears from Gods explicating the sum of the promises and Covenant when it was more explicitely held forth to be Christ gifted to his people Gen. 12.3 And in thee shall all families of the earth be blessed Isa 55.3 4 And I will make an everlasting covenant with you even the sure mercies of David Behold I have given him for a witness to the people 3. This appears from the holy Ghosts accounting Christs coming to be the performing of the whole Covenant and promises Luk. 1.69 72 73 And hath raised up an horn of salvation for us in the house of his servant David To perform the mercy promised to our fathers and to remember his holy covenant the oath which he sware to our father Abraham c. 5. Christ is the sum of all the properties of the Covenant not only because whatsoever these properties speak forth of the nature of that transaction that is to be found in him but also and chiefly because Christ is the foundation of all these properties as may appear by a short recapitulation of the particular properties thereof which are all comprised in Christ And 1. The freeness of the Covenant is comprised in him The Covenant of grace is free and indeed Christ is a free Christ or Christ freely given to his people is the sum of the free Covenant Joh. 3.16 For God so loved the world that he gave his only begotten Son that whosoever