of the three Persons in one Nature 2. The union of the two Natures in one Person 3. The union of the Church with Christ or of every Believing person with the person of Christ But with Gods assistance I shall endeavour to say something towards it The union which is made with us and Christ by faith hath these seven properties or qualities 1. It is real and not imaginary There is a work which is only in the imagination It is real and not imaginary and apprehension of the minde wherein though the species and formes and Idea's of objects are in our mindes yet the objects themselves are not with us but are far enough from us such union as this faith doth not work But the union which Faith makes is a real union even such a union wherein we are indeed rooted or joyned unto Christ Therefore the Apostle speaking of this union twixt us and Christ he expesseth it by that union which is between a man and his wife saying They two shall be one flesh Ephes 5. 31. The man shall be joyned to his Wife and they two shall be one flesh And Christ himself expresseth this union twixt himself and us by the union of the Branches with the Vine Joh. 15. 5. I am the Vine and ye are the Branches The Branches are really united to the Vine and so are we to Christ our union with Christ is so real that our bodies are called the Members of Christ 1 Cor. 6. 15. and we are said to be one Spirit with him verse 17. 2. It is substantial and not vertual only it doth not consist only in the reception Substantial and not vertual only or participation of the graces and gifts of Christ as if all our union with Christ were like our participation with fire only in the heat of it and not in the substance of it No! But our union with Christ is substantial our substance is united to the substance of Christ Ephes 5. 30. We are members of his body of his flesh and of his bone And Joh. 6. 56. He that eateth my flesh and drinketh my blood dwelleth in me and I in him Upon which words Cyril saith that Christ by the communication of his flesh dwells in us and we are his members even by a natural participation which expression must be understood de re quae participatur for we are united to the very flesh and substance of Christ but not de modo participandi for that is only by faith and not per contactum we are united to Christ not as wax to wax by a corporal contact but by saith His substance and our substance yet by faith 3. It is total and not partial Not the soule only of a Believer is united to the soul Total and not partial of Christ nor the flesh only of a Believer is united to the flesh of Christ but the whole believing person is united by faith with the whole person of Christ as in the conjugal union twixt Adam and Evah that union was twixt person and person so is the spiritual union twixt Christ and us of which that was a Type and Mystery Jesus Christ is in Scripture stiled our Head and our Saviour not of one part of us only but of the whole he is the Saviour not of our bodies only or of our soules only but of soule and body of our whole man but then of salvation by him we partake not without union and therefore our whole man partakes of salvation by him then of necessity our whole man must have union with him Moreover as our whole man is united to Christ so our whole man is united to whole Christ considered as Head and Saviour of his Church not to his Divine Nature only nor to his humane Natture only but unto the person of Christ consisting both of the Divine and of the Humane Nature and the reason of this is because we are united to Christ as our Head and as our Saviour which Jesus Christ is not according to his humane Nature only as man nor according to his Divine Nature only as God but according to both as God and man Hence is it that Christ and we are called one flesh â—ph 5. 31. so are we called also one spirit 1 Cor. 6. 17. One flesh in respect of union with his humane Nature and one Spirit in respect of union with his Divine Nature And as he is said to be partaker of our flesh and blood Hebr. 2. 14. so are we said to be paâ—takers of his Divine Nature 2 Pet. 1. 4. And truely such a union as this with the Person of Christ in respect of his Humane and of his Divine Nature must necessarily be acknowledged unlesse we will deny a union with Christ as our Mediatour and Saviour But now here are three Questions which may be moved Whether this total union be not the same with the Hypostatical union 1. Quest One is whether this total union of our persons with the person of Christ be not the same with the Hypostatical union of the two Natures in Christ Answered Answ I answer it is not For it is one thing for the Divine and humane Nature to be united to the person of Christ and it is another thing for us to be united unto those natures in Christ Again the Hypostatical union is in the union of those Natures in the second person of the Trinity who is the Son of God by eternal generation But our union is not so we are not such sons of God by eternal generation as Christ was but by grace which he was not Moreover our union with those natures is by faith on our part but the Hypostatical union of those two Natures in Christ is not an union by faith but by assumption of the humane Nature into an unity with the Divine Nature in his Person Whether upon this union we do not become so many Mediators 2. Quest Whether if we be united thus to the person of Christ in both his Natures we do not hereupon become so many Mediatours and Saviours and Heads of the Church because in respect of the union of both these Natures Jesus Christ is Head and Mediatour Answered Sol. I answer this will by no means follow For 1. As the personal union of the Wife with the person of her Husband doth not at all make herto be an husband so our personal union with Christ doth not at all make us to be Christ or to be Saviours or Heads of the Church we are indeed united unto his Person but not placed into his Office And not so as to be that Person 2. There is a great difference twixt union of reception and participation and a union of denomination We are united to Christ so that thereby we have interest in and benefit by Christ as a Mediatour and Head but not so as to be denominated Mediatours only the union of the Divine and humane Natures in Christ denominates him to
us to help us to save us for as a Mediatour he is married to us he is nearly linkt unto us assuming our very nature into the unity of his Person Heb. 2. 17. In all things it behoved him to be made like unto his brethren that he might be a mercifull and faithfull High Pâ—iest to God to make reconciliation for the sins of the people 3. Then in your daily failings for which you are humbled you have a Mediatour to go unto 1 Joh. 2. 1. 4. Then for the Assecution of any good you need go with confidence to God for you have a Mediatour Heb. 4. 15 16. SECT IV. 4. I Now proceed to the fourth particular viz. according to which Nature in Accoâ—dâ—ng to which Nature in Christ he is a Mediator Christ he is a Mediatour whether according to his Divine Nature only or according to his Humane Nature only or according to both For the resolving of this question I desire to lay down a few conclusions 1. That there are in Christ our Mediatour two distinct Natures viz. The There aâ—e in Christ two distinct Natures Humane Nature in respect of which he is Man and the Divine Nature in respect of which he is God And I the rather deliver this because some have endeavoured to bereave Christ of his Humane and others of his Divine Nature and both of them expresly contrary to the Scriptures Joh. 3. 13. No man hath ascended up into heaven but he that came down from heaven even the Son of man who is in heaven Certainly he who spake this who said that he was the Son of Man and was seen to be so was indeed so and at that time was not in heaven but on earth and yet at that time he saith that he is in heaven Why then of necessity he must have another Nature besides his humane Nature even a Divine Nature by which he is in heaven as well as an humane Nature by which he was then on earth Joh. 10. 30. I and my Father are one and Joh. 5. 18. He made himself equal with God but Joh. 14. 28. My Father is greater than I Now it cannot possibly be that Christ should be one and equal with the Father and yet be lesser than the Father according to one and the same Nature Joh. 20. 27 28. Thomas when he had seen Christ and probably touched Christ he said my Lord and my God He whom he saw and touched was Man and the same whom he confessed was also God and therefore that Christ whom he saw and confessed was both God and Man Rom. 1. 3. Concerning his Son Jesus Christ our Lord which was made of the seed of David according to the flesh verse 4. And declared to be the Son of God with power according to the Spirit of holinesse by the resurrection from the dead 2. That those two Natures united in the Person of Christ do still retain their distinct essence and proprieties and opperations so that there is no transmutation of The two Natures united in the Person of Christ do stâ—ll retain their distâ—nct Essence Properties and Operations the one into the other nor mixture or confusion of them but as the Divine Nature notwithstanding the personal union still remains God and is Eternal Omnipotent Invisible Infinite Immortal Impassible so the Humane Nature assumed into the unity of the Person of Christ doth still remaine a Creature finite visible mortal and capable of suffering and obnoxious unto death And although the Person of Christ in whom the Divine and Humane Nature are united is capable of the affirmation of either Nature as you may truely say that Christ is God and Christ is Man and Christ is eternal and Christ is in time that Christ is immortal and infinite and Christ is mortal and finite for what may be affirmed of either Nature all that may be affirmed of Christ in concreto yet this cannot be affirmed of the Natures in Christ reciprocally you cannot say that the Divine Nature of Christ did dye or suffer but this is affirmable only of the Humane Nature of Christ And you cannot say of the Humane Nature of Christ that it is Eternal and infinite and everywhere yet this you may safely affirm of his Divine Nature by reason of that union which they call Hypostatical The Person of Christ hath two distinct Natures and the properties of both And yet the Natures themselves retain their properties incommunicable one unto the other 3. By vertue of the Personal union that is of the Divine and Humane Nature By verue of the Personal union the Humane Nature is advanced by the Divine in Christ the second Person in Trinity although it be impossible for the Humane Nature thereby to become the Divine Nature Nevertheless hereby the Humane nature is exceedingly exalted and enriched by the Divine nature so that no other Creature did or could attain unto that perfection of holiness and righteousness and dignity which the humane Nature of Christ did enjoy by vertue of union with the Divine nature in the person of Christ 4. Those two Natares thus united in the Person of Christ were if I may so express The two Natures united in the Person of Christ were the Principles of all the actions and works of Mediatorship my self the Principles of all the Actions and Passions or Works of Mediatorship and Redemption For unto them did both the Natures of Christ concur by way of communion yet still reserving their own properties and proper way of working the Divine Nature doing what was proper unto it and the Humane Nature what was proper unto it Some of the works of Christ our Mediatour were the works of his Humane Nature in respect of the thing done but they had their efficacy dignity and value from his Divine Nature in that they were the works of him who had the God-head dwelling bodily in him And some of the works were the work of the Divine Nature but yet they were done by the instrumental concurring of his Humane Nature Wherefore as the Divine and Humane Nature did concurre to make one Christ so the acts of those Natures distinct in their operation and vertue did concur and contribute to make up the same work of Mediator 5. As the Divine and humane Nature are united into the Person of Christ and Christ according to both these Natures is Mediator had their concurrences in his works of Mediation so Jesus Christ according to both these Natures is our Mediatour The Papists do hold the contary Though they do say that Christ who is Mediatour is both God and Man yet they do deny that he is a Mediatour as God and Man and that he is a Mediatour only according to his humane Nature as man Object 1 Tim. 2. 5. There is one Mediatatour between God and Man the Man 1 Tim. 2. 5. Christ Jesus Answered Sol. But this place will not prove what they do desire indeed it doth prove that
be Head and Mediatour For to make Christ to be a Mediatour it was not only necessary that there should be such a union but also that the person in whom that union is to be found should be God he that is a Mediatour betwixt God and Man as he must be man so also he must be God but though we be united to the Divine Nature in Christ as well as to his Humane Nature yet we are not God Whether we are united to the Divine or Humane Nature first 3. Quest Whether by faith we be first united unto and joyned with the Divine Nature or humane Nature of Christ with himself first considered as man or with him first considered as God Answered Sol. This Question although I finde it argued in the writings of very godly and learned men yet truely unto me it doth seem to savour of too much curiosity and for mine own part so far as I do yet apprehend I do think it but a Scholastical nicity for although you do finde Jesus Christ revealed and manifested in the Gospel sometimes as man and many acts ascribed unto his Humane Nature in reference to our redemption and somemes as God and severall acts of his Divine Nature yet with submission to better Judgements I do conceive that our union doth not begin first with one nature and after that with the other nature of Christ but our union is with the Person of Christ as consisting of both Natures at once And my reason is this because our union is with Christ as Mediatour with whole Christ at once I beseech you consider When the Gospel offers Christ to a poor and distressed sinner it doth not offer Christ in one Nature first and in his other Nature next but the Gospel offers whole Christ at once it offers at once Christ the Saviour and Christ the Head Christ the Redeemer that is the Person of Christ consisting of both Natures And when the Spirit of Christ comes into the heart to joyne Christ to us and when faith is formed in the heart to joyn us to Christ why the Spirit at once applies the whole Christ unto you and faith at once looks on Christ as Head and Mediatour and as so unites you unto Christ Faith looks on Christ not in one Nature only or in the other Nature only but as a Mediatour as a Head as a Saviour and under that notion unites you to Christ It is true that the great works of Redemption and satisfaction and reconciliation appeared in the humane Nature of Christ and are frequently ascribed to his blood and it is as true that the Divine Nature of Christ enabled the humane Nature of Christ unto those works and gave as it were life and vigour and efficacy unto them without which they could never have been done nor have beene such effectual workes And it is as true that not any of those workes were done in respect of any of the Natures alone which did redeem and satisfie c. But it was the person of Christ consisting of them both who did redeem and satisfie and reconcile and save and under this notion Christ offers himself and we by faith do receive him A neere union 4. The union between us and Christ by faith is a neer union And if I may so expresse my self an immediate union It is in Scripture set forth by the neerest of all unions here below There are three unions here below which are most remakable for their nearnesse 1. One is Artificial as is that of a Building with the foundation Our union with Christ is expressed by this in 1 Pet. 2. where Christ is called a lively stone verse 4. and a chief corner-stone verse 6. and our foundation 1 Cor. 3. 11. and we are called a spiritual house built upon him verse 5. 2. A second is Political as is that of the Wife with the Husband by marriage And our union with Christ is often expressed by this also In the Canticles and in Hosea 2. 19. and in Ephes 5. 31 32. 3. A third is Physical or Natural as is that of the Head with the Body and of the Vine with the Branches under these expressions also is our union with Christ expressed Ephes 5. 23. Christ is the Head of the Church Joh. 15. 5. I am the Vine ye are the Branches The union is so near 'twixt the Church and Christ that Christ compares it with the union of himself with the Father Joh. 17. 21. That they all may be one as thou Father art in me and I in thee that they also may be one with us verse 22. That they may be one even as we are one Not that there is absolutely and in all respects that very self same union of us with Christ as of Christ with the Father but that there is such a union according to proportion and to note also the marvellous neernesse of our union with Christ Which in this differs even from the natural union where every part of the body hath not an immediate contiguity with the Head And yet there is not the meanest member of Christ nor yet the choysest but they do all of them stand in the same equal nearnesse of union with Christ Now that which I aime at in the nearness of our union with Christ by faith is this That where faith makes the union the heart of a person doth so immediately an entirely close with Christ that there is nothing whatsoever which stands between it and Christ no love of sin no love of the world c. 5. The union 'twixt us and Christ which is made by faith it is a full and compleat A full and a compleat union union The whole man is joyned to Christ and so joyned to Christ that it is joyned to no other but Christ Faith doth so unite us to Christ that henceforth we are no more our own but his all that Christ hath is ours and all that we have is his our souls are his and our bodies are his Faith brings in our whole man to Christ when it unites us to Christ It doth not keep back any part of us from Christ It doth not bestow one part of us upon Christ and another part of us upon the world and another part of us upon sin no Christ hath all when faith unites us to Christ he hath all our mindes and all our affections he is our desire and our love and he is our delight and he is our hope 6. The union 'twixt us and Christ which is made by faith it is a satisfying A satisfying union union When a poor soule comes by faith to be one with Christ so that it can say Christ is mine and I am Christs now it is satisfied it hath enough it is replenished As this union in the kind of it is most excellent so in the sense of it it is most sweet Faith uniting us to Christ findes all suitabe good in Christ and all happinesse life love
Christ is Man who is the Mediatour but it doth not say that he is Mediatour only as Man yea and the next verse may satisfie us that he must be considered as God as well as Man being Mediatour For it followeth in verse 6. who gave himsel a Ramsome for all c. Now Christ giving himself a Ransome was was not Man only but God also therefore the same Apostle saith that God was in Christ reconciling the World to himself 2 Cor. 5. 19. and that by his own blood he purchased the Church Acts 20. Ob. But it is there said The Man Christ Jesus and why is it said the Man but to shew that only as Man he is Mediatour So Bellarmine Sol. 1. By the same reason we may argue that Christ only as Man doth forgive sins Because it is said in Matth. 9. 6. The Sonne of Man hath power to forgive sins 2. But the reason why he saith the Man Christ Jesus is not that as so only he was Mediatour but that he might teach Believers not to despaire oâ— any sorts of men for whom he before wills them to pray Because Christ was made Man and sustained the person of all sorts of men 3. As it is there said the Man so it is said the Man Christ Jesus That Man is the Mediatour who is Christ the Annointed of God and Jesus who is so called because he saves his people from their sins But as meere man he cannot do so it is no meer Man but God who is the God of salvation And although Christ might die meerely as man yet as a Medâ—atour he must also conquer death which he could not do but as he was God Object But the Apostle distinguisheth the Mediatour there from God saying one God and one Mediatour thus Bellarmine argues Sol. And so the Apostle in another place distinguisheth Christ from man Gal. 1. 1. Paul an Apostle not of man nor by man but by Jesus Christ yet hence it will not follow that Christ only according to his Divine Nature did call Paul to be an Apostle no more doth it here because he distinguisheth God and the Mediatour that therefore the Mediatour is not God But now to return to the proof of the Assertion that Christ is a Mediatour in respect of both his Natures as he was God and Man not as God only nor as Man only but as God Man many Arguments there are to evidence it Arguments to prove it Christ layed down his life and raised it again according to both Natures He is our Priest Prophet and King according to both Natures 1. According to what Nature Christ did lay down his life and raised it again according to that Nature is Christ a Mediatour this cannot be denyed because Christ as Mediatour died and rose again for us but to lay down his life and raise it again was an act of his Divine Nature as well as of his Humane Ergo. for he died as man and raised himself as God 2. If Christ in respect of both his Natures be our Priest and Prophet and King Then according to both his Natures he is a Mediatour But c Ergo. 1. He is a Priest as to both his Natures This will appear if you consider Psal 110. 4. Thou art a Priest for ever after the Order of Melchizedeck Heb. 7. 2. This Melchizedeck was King of Righteousness and King of Peace and verse 3. Without Father and without Mother without descent having neither beginning of dayes nor end of life but was like the Son of God and abideth a Priest for ever Why here is a clear Type of the Person of Christ as out Priest and Mediatour unto which Christ doth perfectly answer and if as thus considered he answer to Melchizedek then he must be as Melchizdeck was without Father and without Mother And indeed so Christ was in a different respect to both his Natures For as to his Humane Nature he was without Father and as to his Divine Nature he was without Mother And moreover as such a Priest he must be without beginning of dayes and end of life which cannot be affirmed of him but as God Again Melchizedeck as Priest is said to be like the Son of God if so then Christ as the Son of God is a Priest but as the Son of God he is God Ergo. as God he is our Mediatour Jesus Christ as a Priest must have not only a Sacrifice to offer but an altar on which that sacrifice must be offered The Sacrifice was himself in respect of his Humane Nature the Altar to sanctifie that Sacrifice was his Divine Nature and himself offering and sacrificing was the Priest consisting of both those Natures 2. He is a Prophet in respect of both Natures for in both his Natures he reveales the will of his Father unto us In respect of his Humane Nature he doth so Heb. 1. 2. God in these last dayes hath spoken unto us by his Son and in respect of his Divine Nature it is said Joh. 1. 9. That was the true light that enlightneth every man that cometh into the world and certainly to open the heart and mind as Christ did Acts 16. 14 Luke 24. 32 45. is the work only of God 3. He is also a King in respect of both his Natures nor can his Divine Nature be secluded in this for to call out a people to himself and to renew their hearts and to subdue their sins and to rule in their hearts by his Spirit belongs to Christ as King but these cannot be erected by Christ but as God Ergo SECT V. 5. I Now proceed unto the fifth particular viz. What did concern Christ to do and What did concern Christ to do and suffer for us as a Mediatour Whatsoever we were bound to do and suffer that did Christ do and suffer for us suffer for us as our Mediatour The answer is this That whatsoever we are bound to do or to suffer by the Law of God all that did Christ do and suffer for us as being our Surety and Mediatour Now the Law of God hath a double challenge or demand upon us One is of Active Obedience in fulfilling what it requires The other is of passive obedience in suffering that punishment which lies upon us for the transgression of it in doing what it forbids For as we were created by God we did owe unto him all obedience which he required and as we sinned against God we did owe unto him a suffering of all that punishment which he threatned And we being fallen by transgression can neither pay the one debt nor yet the other We cannot do all that the Law requires nay of our selves we can do nothing neither can we so suffer as to satisfie God in his Justice wronged by us or to recover our selves into life and favour again And therefore Jesus Christ who was God made Man did become our Surety and stood in our stead or room and he did perform what we should but
more special to shew unto you what that Covenant is which God makes between himself and his people There are who do distinguish of a twofold Covenant 1. There is Foedus absolutum which is such a promise of God as takes in no stipulation or condition at all that There is an absolute Covenāt runnes altogether upon absolute termes such a Covenant was that which God made with Noah that he would never drown the world any more Gen. 9. 11. and such a kind of Covenant is that when God promiseth to give faith and perseverance unto his elect Heb. 8. 10 c. Both these Covenants are absolute and without any condition there is nothing in them but what is folded up in the promises themselves 2. Foedus Hypotheticum which is a gracious promise on Gods part with an obligation to duty on our part for although it be natural to God to recompence And an Hypothetical Covenant any good as it is to punish any evil And although man doth owe unto God whatsoever God covenanteth with him for yet it so pleaseth his Divine Will thus to deale with us that in binding of us to duty unto himself he binds himself in reward unto us and promiseth such and such a recompence upon the condition of such and such a performance Now this kind of Covenant is twofold The Covenant is either The Covenant of nature 1. Foedus Naturae as some stile it or Foedus operum the Covenant of works as we usually call it the Apostle calls it the Law of works Rom. 3. 27. This is the Covenant which God made with man in the state of innocency before the fall wherein God promised unto man life and happinesse upon condition of perfect and personal obedience and it is summed up by the Apostle Gal. 3. 12. Do this and live God having created man upright after his own Image and so having furnished him with all abilities sufficient for obedience thereupon he made a Covenant with him for life upon the condition of obedience I say he made such a Covenant with Adam as a publick person and as he promised life to him and his posterity in case of obedience so he threatened death and a curse unto him and his posterity in case of disobedience In the day thou eatest thereof thou shalt surely die Gen. 2. 17. Cursedis every one that continueth not in all things written in the book of the Law to do them Gal. 3. 10. 2. Faedus Gratiae the Covenant of Grace the Apostle calls it the law of faith Or the Covenant of grace Rom. 3. 27. and it is especially expressed thus He that believes shall be saved Mark 16. 16. The just shall live by faith Gal. 3. 11. This is that Covenant of which the Text speaks and of which by Gods assistance This is stiled I intend to discourse This Covenant which is sometimes stiled the Covenant of life life is restored The Covenant of life and life is promised and life is setled by the Covenant no life for a sinner out of it And sometimes it is stiled a Covenant of peace Numb 25. 12. Behold I give Covenant of peace unto him my Covenant of Peace Peace is the comprehension of all blessings and prosperity our good is in this good Covenant of grace and all peace flowes out of it peace with God and peace of cosncience And sometimes it is called a Covenant of salt Num. 18. 19. 2 Chron. 13. 5. A A Covenant of salt firm sure uncorruptible Covenant which lasts for ever Sometimes it is stiled the promise Psal 105. 42. He remembred his holy promise The promise and Abraham his servant It is called the promise by way of eminency it is made up altogether of promises all on Gods part which he will do is under promise and all on our part which we are to do is likewise under promise Sometimes it is called the mercy and the truth Mic. 7. 20. Thou wilt perform The mercy and the truth the truth to Jacob and the mercy to Abraham The Covenant is called mercy because mercy only drew this Covenant It was meer mercy which moved God to make new bonds with us yea all mercy is wrapped up in it And it is called Truth because the Lord God who makes this Covenant will certainly and truly performe all that good and mercy which in it he makes over unto his people Hence also it is called the oath Luke 2. 73. The oath which he sware unto The Oath our father Abraham You do not read of Gods Oath in the Covenant of works that Covenant wanted a Mediatour and was not sealed with an oath but in this Covenant of grace there is the oath of God to declare unto us and to confirm us as touching the immutability of his will and purpose for the accomplishment of all that good mentioned in this Covenant And it is called a Testament and a new Testament Matth. 26. 28. My A Testament and New Testament blood of the New Testament Heb. 9. 15. He is the Mediatour of the New Testament A Testament is Testatio mentis that which we commonly call a mans Will about the bestowing of his estate amongst his children c. The new Covenant is called a Testament because it is ratified and confirmed by the death of the Testator and because it is as it were his last Will written down There are precious Legacies bestowed and setled by God the Father in this Covenant upon all his children and all of them are confirmed and ratified to them by the death of Christ This Covenant of grace thus gloriously set out in the Scripture wherein God proclaimes all his goodnesse to us which is the foundation of all our lives and comforts hopes and happinesse which is the foundation of all godlinesse and holy walking which is a sure and our only anchor I am now in a more distinct way to discourse of In the handling whereof I shall confine my self to these six particulars 1. The differences of this Covenant of grace from the Covenant of works 2. The proper nature of this Covenant in the absolute consideration of it 3. The adjuncts and properties of this Covenant 4. The condition of the Covenant of grace 5. The Mediatour of this Covenant 6. The special gifts and legacies that are bequeathed in this Testament CHAP. III. Differences of the Covenant of grace from the Covenant of works THe differences of this Covenant of grace from that Covenant of works Although there are some things wherein both these Covenants agree As 1. In the general end which is the Seven things in which they agree glory of God 2. In the persons contracting and covenanting which are God and man 3. In the intrinsecal forme there is a condition and restipulation in both 4. In some things promised in them both and required as to the matter of them in both 5. In the Authour God is the Authour of
Rom. 16. 25 26. even the Mystery which hath been hid from ages and from generations but now is made manifest unto his Saints Col. 1. 26. Though others sit in darknesse and see no light yet unto you through Christ there ariseth light in darknesse and your eyes shall and do see the salvation of the Lord and the glory of the Lord the light shines in your hearts the light of the knowledge of the glory of God in the face of Jesus Christ 2 Cor. 4. 6. he makes known unto you the true life and the true way of life the mystery of salvation 2. He hath it in his commission to instruct and teach you the whole minde and will of To instruct and teach us the while mind and will of God God in every thing which concerns your salvation all things that I have heard of the Father I have made known unto you Joh. 15. 15. As he discovers unto us infallibly the reality and the quality of our salvation so there is not any one truth nor any one path necessary unto that salvation but he opens it and reveales it whether it respect our faith or our obedience he is the annoâ—nting which teacheth you of all things and is truth and is no lye 1 Joh. 2. 27. 3. He is that Prophet who doth teach not only by his word but also by his Spirit others can speak only to the eares of men but he can speak to the hearts of He teacheth not only by his Word but by his Spirit men he can imprimere in mentem as well as mentem exprimere write his Law in the heart as well and as easily as he can deliver and make it known to our mindes when he teacheth you that you must believe he doth by his Spirit cause you to believe when be saith that you must be born again he doth by his Spirit make you new creatures there is not any one grace or duty or path of liâ—e which he sets before you who are in covenant with God but he works in you those very graces and puts forth a strength to perform all those duties and to walke in those paths 4. As a Prophet he is annointed to preeah good tydings Isa 61. 1. the Apostle calls it preaching of peace Ephes 2 17. and not only the Prophet Isaiah in that He is anointed oâ— preach good tidings place but also Christ himself in Luke 4. 18. tells you what those good tydings are what that Gospel is namely to hinde up and heale the broken-heared liberty and deliverance to the captives sight to the blinde to give beauty for ashes the oyle of joy for mourning the garment of praise for the spirit of heavinesse O what comfort is here for you who are the people of God and have Christ to be your Christ and your Prophet Here are glad tydings for you and your Christ is annointed to preach them unto you when your hearts are broken and bruised you have a Christ to binde them up and to heale them with his own precious blood I dyed for you saith Christ this is my blood which was shed for you for the remission of your sins to reconcile you to make peace for you saith Christ and when you finde your selves captives and as it were shut up on prison Christ your Prophet comes to you by his Spirit and breaks open the prison doores and sets you at liberty from your sins from Satan from your fears and tears and all the powers and chaines of darknesse and when your soule sits in darkness and sees no light when they feed on tears and are overwhelmed with sorrows and heaviness your Christ who is your Prophet can and will speak words of life unto you and words of joy unto you why are your hearts troubâ—ed said he to his Disciples woman why weepest thou said he to Mary daughter go in peace so to another son be of good comfort There is no Prophet like your Prophet who knows so much of the minde of God who reveals it so fully so faithfully so infallibly so powerfully so sweetly so savingly Christ is a Priest and your Priest Jesus Christ is a Priest and he is annointed to be your Priest Psal 110. 4. The Lord hath sworn and will not repent Thou art a Priest for ever after the order of Melchisedeck vide Heb. 6. 20. Heb 7. 17. Cap. 4. 14. we have a great High Priest that is passed into the heavens Jesus the Son of God I shall not insist on this Argument to tell you how Christ was called and qualified for his priestly Office nor of the differences 'twixt him and all other Priests nor how that his Sacrifice was his humane nature and the Altar was his Divine Nature and himself according to both these natures was the Priest My intention is only in few words to touch at this Office of Christ as our Mediatour and then to expresse unto you the chief comforts from your interest in him as to this his Office of Priesthood There are two Acts wherein his Priestly Office consisteth Two acts of his Priestly Office Oblation 1. One was the oblation of himself once for all as a perfect Sacrifice for the expiation of sin and reconcilâ—ng us to God Heb. 9. 14. Through the eternal Spirit he offered himself without spot to God verse 26. he appeared to put away sin by the Sacrifice of himself verse 28. Christ was once offered to bear the sins of many Rom. 5. 10. when we were enemies we were reconciled to God by the death of his Son Col. 1. 20. He made peace though the blood of his Crosse Heb. 2. 17. a merciful and faithful High Priest to make reconciliation for the sins of the people 2. The other is His Intercession for us This man saith the Apostle because Intercession he continueth ever hath an unchangeable Priesthood Heb. 7. 24. wherefore he is able to save them to the uttermost that come unto God by him seeing he ever liveth to make intercession for them and therefore as to this interceding part of his Priestly Office Christ is said to appear for us in the presence of God Heb. 9. 24. as the Atturney appears for his Client in Court to answer for him and likewise he is called our Advocate with the Father 1 Joh. 2. 1. to plead for us and to obtaine for us c. But some may now reply We know all this that Christ is a Priest and a Mediatour of Redemption and of Intercession that he offered up himself that he died shed his blood was sacrificed and that he ever lives to make Intercession Quest But where lies the comfort of this to them that are in Covenant with God and have Christ to be their High Priest Sol. What câ—mfort we have by this I will shew you what comfort you have by this and I pray you mark it There are four unspeakable comforts unto you who are Christs from this that he is
this Covenant both As to the composition of it composition of it and to the happinesse in and by it 1. This Covenant of grace is so modell'd and framed with as winning and alluring a way for sinners as possibly can be drawn out by the wisdome of a kinde and good God It is made with all advantages to the sinner so that if there be any loosing or damnifying it falls rather to God than to the sinner all the expressions of it are upon the account of Gods grace And it is made with such tender respects to poor sinners that all the active part to make them to be the people of God is undertaken by God himself he undertakes to make us to be his people to give himself to give Christ to give his Spirit to give a new heart to give the Spirit of prayer to give the Spirit of faith to give pardoning mercy to give all O how might all this if seriously and rightly meditated upon melt in our hearts to God and make us willing to take him for our God! 2. And as the Covenant of grace is framed to allure in the sinner so when the sinner is brought in it settles upon him the only true happinesse and all true happiness And as to out happinesse in and by it with certainty and to all eternity As soon as ever you take God to be your God and are become his people immediately is blessednesse settled upon you as your portion and as your portion for ever Psal 34. 12. Blessed is the Nation whose God is the Lord and the people whom he hath chosen for his own inheritance Psal 144. Happy is the people whose God is the Lord CHAP. V. Isaiah 55. 3. And I will make an everlasting Covenant with you even the sure mercies of David I Have discoursed of the Covenant of grace as it stands in opposition to the Covenant of works and likewise of the vital nature of it the very marrow and summe of it in those expressions I will be to you a God and you shall be to me a people I am now in the third place to open unto you this Covenant in the adjuncts or properties of it which do as it were blazon and ennamel this Covenant or set it out in beautiful colours to the eyes of us poor and distressed sinners as God appeared unto Moses in his glory when he made himself known unto him in his gracious Attributes so this Covenant appears in The adjuncts or properties of the Covenant wonderful glory when it is opened in the admirable adjuncts or properties of it There are twelve adjuncts given unto this Covenant 1. It is a new Covenant 2. It is a plentiful or perfect Covenant 3. It is a bountiful and giving Covenant 4. It is a free or gracious Covenant 5. It is a well-ordered Covenant 6. It is a pure or holy Covenant 7. It is a sure or stedfast Covenant 8. It is the last Covenant 9. It is an everlasting Covenant 10. It is the best Covenant 11. It is a clear and open and plain Covenant 12. It is the only Covenant SECT I. 1. THis Covenant is a New Covenant I will make a new Covenant with It is a new Covenant the house of Israel and with the house of Judah Jet 31. 31. Behold the dayes come saith the Lord when I will make a New Covenant with the house of Israel and with the house of Judah Heb. 8. 8. In Scripture the word New is diversly taken 1. Sometimes that is stiled New which succeeds another in Exod. 1. 8. there The several exceptions of the word New in Scripture It succeeds another Covenant arose a New King in Acts 7. 18. this New King is called another King In this respect this Covenant is a New Covenant it succeeds another Covenant a former Covenanâ— it follows the Covenant of works Quest. It may be argued Why the Covenant of works should be first and the Covenant of grace next Sol. We may be satisfied concerning this order First from the pleasure of The reason of the order of the two Covenants God that he would have it thus Secondly from the wisdome of God who by this order glorifies his justice in the one and his mercy in the other Thirdly From the capacity of man who being at the first created righteous was thereby fitted for a Covenant of works and his created condition was unmeet for a Covenant of grace but being fallen his sinful condition became fit and meet for a Covenant of grace and utterly unfit for a Covenant of works 2. Sometimes that is stiled New which is wonderful unusual the like not It is a wonderful Covenant heard of before The Lord hath created a new thing in the earth a woman shall compass a man Jer. 31. 22. That a Virgin should conceive and bring forth a man-childe this was a new thing it was wonderful indeed so Isa 43. 19. Behold I will do a New thing I will even make a way in the Wildernesse and Rivers in the Desart this was a new work that is wonderful and unusual In this respect also is the Covenant of grace stiled New that is it is a wonderful Covenant how wonderful is it that the Lord who was so exceedingly dishonoured and injured and provoked by sinners should yet so infinitely condescend to sinners as to treat afresh with them and to offer life unto them upon better and surer terms than before and should promise such exceeding mercies and give such a gracious Redeemer and Mediator There are foure things wherein and for which God will be eternally admired 1. In making this Covenant of grace 2. In giving his only Son for a Saviour 3. In bringing any sinner to Christ and into the Covenant 4. In the glorifying of them that believe 3. Sometimes that is stiled New which is excellent and very necessary John It is an excellent Covenant 13. 34. A New Commandment I give unto you that ye love one another this Commandment is a new Commandment that is it is a rare an excellent a necessary Commandment so Revel 2. 17. To him that overcomes I will give a New name that is an excellent name to be one of the sonnes of God which is called a dignity an excellent priviledge John 1. 12. In this respect also is the Covenant of grace stiled New it is an excellent Covenant and very If it be considered necessary It is excellent consider it either comparatively no Covenant like unto this Comparatively that Covenant of works falls exceeding short of it and that Covenant with nature for the preservation of common life is not to be compared with it Or absolutely in it self it is all of excellencies an excellent love an excellent Absolutely Christ the most excellent mercies and the onely excellent happinesse Or respectively unto us our hopes our helps our comforts our life our Respectively eternal life lies in this Covenant all
the times of the New Covenant which excels the other It is to me a very considerable Mystery that the Jews who were if I may so expresse my self the Original people of God the first fruits of the creature That they should have the largest time How should we Gentiles blesse the Lord who are reserved for the times of the new Covenant under the Old Covenant And we who are Gentiles that came in as it were at second hand should have all our time under the New Covenant That they by unbelief were so quickly broken off and the Gentiles have been for so many hundred years graffed in whatsoever the mystery of this dispensation may be certainly we who are sinners of the Gentiles have wonderful cause to blesse our God who hath given us so long a day in the day of his grace and have singular cause to improve such a mercy with fear and trembling As we may see the greatness of the freeness of Gods grace and the exceeding riches thereof to us so should we both lay hold on the grace revealed and walk with more faith and humility not be high-minded but fear for we stand by faith Remember saith Paul to the Ephesians Chap. 2. 12. That at that time ye were without Christ being Aliens from the Common-wealth of Israel and strangers from the Covenants of promise having no hope and without God in the world But verse 13. now in Christ Jesus ye who were sometimes afar off are made nigh by the blood of Christ. CHAP. VI. Isaiah 55. 3. And I will make an everlasting Covenant with you even the sure mercies of David I Have now discoursed of the Covenant of Grace as it stands in The condition of the Covenant opposition to the Covenant of Works and I have discoursed of the Covenant of Grace as to the vital nature of it what it was and I have discoursed of the Covenant of Grace as to the Properties and Adjuncts of it Now I shall proceed unto a fourth General consideration of this Covenant of Grace and that is the condition of it The Covenant of Grace herein agrees with all other Covenants that it is a mutual obligation God bindes himself and his people binde themselves there is something which he will do and there is something which we must do I will bring you into the bond of the Covenant Ezek. 20. 37. and surely theâ—e is a condition in that Bond. God hath his part in the Bond and we have our part in the Bond If you trace the Covenant from Abraham even unto Christ successively you shall all along finde a condition expressed and annexed unto the Covenant Abraham he believed Gen. 15. 6. And he was to walk uprightly Gen. 17. 1. and the many Rites in Moses time took in a condition of faith and obedience and so it did in Davids time and the like with the people of Israel in and after the Babylonish Captivity and so in Christs and the Apostles time SECT I. Object I Know there is a great dispute How any condition can be allowed in a Covenant of Grace And some are very eager against it and think that if any condition be admitted then presently we are Legalists and are setting up a Covenant How any condition can be allowed in the Covenant of Grace of works instead of a Covenant of Grace Sol. But I humbly conceive that there is no need of such heat nor fear of such an inconveniency in this Point if parties would but patiently hear one another and calmly consider the matter Therefore first I think it necessary to distinguish of that word condition which may be taken in a three-fold sense Distinguish of the word condition No such condition as to work any one grace in our own hearts 1. For such an Act which we may or may not perform according to the power and pleasure of our own free will without the preventing or determining grace of God And truely in this sense I know no godly Christian who doth or dare to thrust in a condition to the Covenant of Grace as if there were something to be done by us that is by the sole power of our free wills upon the drawing out of which a Covenant is made up and accomplished twixt God and us 2. For the doing of some work which hath in it a meritorious reason on our part either for the acceptance of our persons with God or for the performance of No such condition as merit and self-worthiness his promises unto us so as wages are due to a workman no such condition as merit and self-worthiness Neither in this sense dare we admit of a condition in the Covenant of Grace for the thirsty drink of the water of life freely and the poore buy without mony and without price Both our graces and our rewards are only of the grace of God in Christ 3. For some qualifications in the sinner not wrought in him by his own power but by the sole power of Gods grace without which he cannot stand in an actual relation But a qualification wrought by God without which we cannot stand in Relation to God unto God as his God nor can apply the promises of pardon and salvation by Christ unto himself In this sense we do hold a condition in the Covenant of Grace namely That something there is required of us which yet God doth promise to work in us and which he doth work effectually in the hearts of all the Elect in time therefore Faith is called the operation of God Col. 2. 12. and the work of his power 1 Cor. 2. 5. without which they cannot look on God as their God nor can apply the Promises of forgiveness and eternal life and which when they do finde wrought in themselves by the power of Gods grace they can and may apply both unto themselves In this sense there is a condition Look as to make up a conjugal Relation there is something required on either party The woman must be willing to take and receive the man for her husband as well as the man is willing to take the woman for his wife So it is in the making up of the Spiritual marriage which is the Covenant twixt God and us as he is willing to be our God so must we be willing to be his people And as be therein takes us to be his people so do we therein take him to be our God Only with this difference That in the civil Covenant of marriage our own will leads us to that but in the Spiritual God doth by his Such a condition as it is simply necessary so it is expresly deteâ—mined in Scripture Spirit work in us that will which is a condition necessary to make the Covenant between himself and us 2. A condition as thus interpreted as it is simply necessary to the Covenant of Grace being a mutual compact and not a meere promise so it is expresly determined in
which he hath given me I should lose nothing but should raise it up again at the last day And a Surety for us He did enter into Bond for us to pay our ransome To become sin for us that we may be made the righteousness of God in him 6. He is the Testator of the Covenant and he died to confirm the Covenant The Testator of tâ—â— Covenant His death sealed it so that we may challenge and plead the good of the Covenant as children do their Estates left unto them in a Testament sealed Heb. 9. 16 17. Where a Testament is there must also of necessity be the death of the Testator For a Testament is of force after men are dead 7. He is the Mediatour of the Covenant Thus is he stiled in the Text the The Mediatour of the Covenant Mediatour of the New Covenant Thus in Heb. 8. 6. The Mediatour of a better Covenant Thus in Heb. 9. 15. The Mediatour of the New Testament He is that dayes-man 'twixt God and us that layes his hand upon us both such a one as Job wished for Job 9. 33. He takes up all differences answered all demands payed the ransome and reconciled us There is 1. Internuncius A Messenger between two parties 2. Arbiter An Umpire an indifferent man chosen to judge between two A litigantibus eligitur habet totius rei potestatem 3. Intercessor who useth entreaty for another 4. Advocatus who defendeth or soliciteth another mans cause 5. Mediator ut supra and there is a Mediator per modum Annuntiationis or Revelationis as Mâ—ses who stood between God and the people Indicans illis verbum Dei Deut. 5. 5. I stood between the Lord and you at that time to shew unto you the Word of the Lord per modum reconciliationis So Jesus Christ who by his death or sacrifice appeased God and reconciled us unto God 1 Tim. 2. 5. There is one God and one Mediatour between God and men the man Jesus Christ verse 6. Who gave himself a ransome for all But what is a Mediatour He is 1. Qui medius est inter duos parum inter se congruentes aut etiam sibi invicem What is a Mediatour hostes he is a middle Person a third Person between two who are either jarring and quarrelling or else who plainly fallâ— out and becomes enemies he is one who steps in 'twixt the offending and offended person 2. Qui mediat inter partes He is one who mediates between those parties that is who undertakes to take up their differences and to atone and reconcile them and make them one in love and friendship again and for that purpose engageth himself to give such a satisfaction to the offended party whereby all grounds of injury and displeasure being removed he and the offending party comes to stand in the terms of affection peace and amity as if no difference ever had been between them 3. Qui promovet he is one who doth so attend and personate the reconciling of parties that he gives not over that work or enterprise untill he hath accorded them and drawn them into a state of love and reconcilement untill he hath indeed made them friends 4. Qui utriusque nomine He is one who transacts this work between the parties in the name of the both parties dealing with the offending party in the name of the offended and with the offended party in the name of the offeding party so to satisfie the one and so to relieve and help the other In all these respects is Christ a Mediatour 'twixt God and us sinners Christ is such a Mediator 1. God the Father he is that one party and the sinner is the other party betwixt both of them Jesus Christ the Son of God comes in as a middle or third party 2. And mediates takes it upon him to set them at one again who by reason of sin â—e are at variance and enmity and this he doth by undertaking to give satisfaction to God offended and provoked by sin 3. And so prosecutes this work that he refuseth not any thing required and insisted upon by the offended God necessary to make him reconciled but willingly yeilds to do and suffer all and did so to make up a peace twixt him and sinners 4. In the transacting of all this He acted in the name of them both with the one and with the other For the opening of this excellent and useful Point I shall touch briefly upon seven particulars 1 The necessity of a Mediatour between God and us sinners 2. That Jesus Christ is the Mediatour and he only 3. How Jesus Christ is to be considered as standing under the Name and Office of a Mediatour 4. According to what Nature in Christ he is our Mediatour whether according to his Divine nature only or Humane Nature onely or both 5. What did concern Christ to do or suffer for us as Mediatour 6. What the merits efficacies vertues and benefits are depending on him as Mediatour and flowing from his mediation 7. What Christ still doth in the behalf of the people in Covenant for whom he is a Mediatour SECT I. THat there is a necessity of a Mediatour between God and us Man may be There is a necessity of a Mediatour betwixt God and us considered two wayes Either as a righteous Creature so made by God in which respect there is no necessity of a Mediatour for him for as so he was in an estate of friendship with his God and no difference nor provocation therefore requiring a Mediatour Or as a sinning offending and guilty Creature By reason whereof friendship is broken off 'twixt him and God God is infinitely offended and provoked and sinful man lies under his heavy wrath and curse for sinning voluntarily against him all which was threatned in case of sinfull transgression and disobedience For And thus he stands in need of a Mediatour For 1. God is righteous and must establish his Law against sin by the punishing of God is righteous sin he will certainly be repaired either in the sinners eternal destruction or in a Mediatours perfect satisfaction He will be satisfied or else never reconciled 2. There is an absolute impotency in the sinner to make his own peace with God either to satisfie the offended God or to repaire his lost self he hath nothing There is an absolute impotency in the sinner to satisfie either proportionable or available that way So then if God cannot in honour suffer sin to passe unpunished and man cannot in any kind of obedience make a compensation and satisfaction unto God of necessity a Mediatour must be found who must step in between both these parties on whom the curse due to sin may be laid and God by his obedience may be satisfied he undertaking and laying down the same for the offendingand sinning party unto the offended and prowoked party 3. It had utterly been in vain be it spoken with reverence
Heb. 2. 14. He did partake of flesh and blood and verse 17. In all things made like unto his brethren and Acts 20. 28. of him it is said that God purchased his Church with his own blood that is the Son of God being made man did so purchase his Church So then Jesus Christ is our Mediatour considered as God and Man And the Reasons of it Reasons are these 1. A Mediatour must be a middle Person 'twixt differing parties equally distant from both and equally drawing nigh to both parties betiwxt whom he doth A Mediatour must be a middle Person 'twixt differing parties mediate Now Christ who was God by becoming man is therefore a middle Person betwixt God and Man for upon this account he partakes of the Nature of them both and as he is neare to the Father as God in like manner he is as near to us as he is man 2. A Mediatour must be indifferent and faithful in the behalf of both parties He must be indifferent and faithful in behalf of both parties not leaning too much unto the one nor inclining too much unto the others not pressing on the one side nor prejudicing on the other side but dealing righteously between both and evenly And thus did Christ our Mediatour being God and Man He was as it were therefore so equally interested and ballanced on the behalf of both that man could not have chosen a better nor God have appointed a fitter and neither a surer Mediatour than Christ For as be himself was God it concerned him to salve his honour and to give him satisfaction And as he himself was also Man and under obligation for him it concerned him as much to lay out himself for the good and interest of man in procuring reconciliation and salvation for him So that partaking of both their Natures as a Mediatour he was thereby not only intrusted by both parties but also a like engaged in the behalf of them both And truely therefore was the Divine and humane Nature united in his Person that so God and Man might be united and reconciled by his mediation 3. Besides those opera 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 necessarily must be the opera 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The works of Christs mediation were such as no Person could effect except he were both God and Man the works of Christs Mediation which did rest upon him to perform and dispatch by his Fathers will and his own consent and susception were such as no person could effect unless he were both God and Man for he was both to die and to overcome death dye he could not unless he had been Man and overcome death he could not unless he had been God He was to be under the Law that he might redeem us from the Law He must therefore be Man that so he might be under the Law and he must therefore be God also else he could not have Redeemed us from the Law He was to suffer and by suffering to satisfie and merit If he had been God only he could not have suffered if he had been Man only he could not have satisfied and merited He was to lay down his life and to take it up again he could not have done the former had he not been Man nor could he have done the latter had he not been God Object Now whereas some denying the true Humanity of Christ as others have denyed his Divinity do object That Christ took upon him the form of a servant Phil. 2. 7. and that he was sent in the likenesse of sinful flesh Rom. 8. 3. and therefore he was not made Man indeed and therefore not to be considered as God and Man in his Mediatourship Sol. I answer 1. To the first the form of a servant doth not prove that he was not really The form of a servant opened a servant no more than in verse 6. his being in the form of God doth prove that he is not really God But he was so in the form of God that yet he was true God In like manner he was so in the form of a Servant that he was also a true Servant Nevertheless know to be in the form of a thing may be taken two wayes 1. Sometimes for a meere shew or appearance without the truth of that substance whereof it is a form or appearance Thus the Apostle speaks of some who had the form of godlinesse 2 Tim. 3. 5. that is a meere outward appearance without the presence power or substance thereof 2. Sometimes for the evidence of a real being for the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is also such a form as grows upon and manifests the truth of an Essence or Being as the form of a Seal left in the wax is an evidence that a true seale hath made that impression So the external way of Christ in his humiliation and sufferings his humbling of himself to the death c. did like a form shew indeed that he was a true and perfect man and were the evidences of the truth of his Humanity 2. To the second also I answer That there is a difference between flesh and sinfull What is meant by sinful flesh flesh A sinful Humane Nature is one thing and an Humane Nature is another thing Christ was not made sinful flesh his conception by the Holy Ghost freed him from that contagion and truely he could never have been made a Mediatour for sinners had he himself been a sinner yet was he made flesh or true man He was flesh in truth though sinful flesh only in similitude because of his reproaches and abasements and sufferings He was in the opinion of the world numbred amongst transgressors and accounted by men to be smitten of God for his own sins yet this in truth was not so For he was made like unto us in all things sin only excepted Thus have I opened unto you what a Mediatour is The necessity of a Mediatour that Christ is the Mediatour and he only that he is so as God made man Before I passe to the other particulars I will make some usefull Applications from those truths already delivered Use 1 Is there a Mediatour of the New Covenant And is Jesus Christ the Son of God that Mediatour This may inform us of many things 1. Of the Atrocity or hainousnesse of sâ—n It was a good expression of Bernard Agnosce O homo quam gravia sunt vulnera pro quibus necesse est Dei Filium Information Of the hainousness of sin vulnerari O sirs we make light of sin it is but a pastime to a foole to commit iniquity we commit sin and we forget our sins By our sins we make a breach a difference 'twixt God and our soules And we think it an easie matter to close up the differences thus raised by our sins As that King after his swearing and wicked doing would kiss his Crucifix and thought that was enough to make his peace so we O but we
Ratio par Affirmatio Put seveâ—al men into the same and like condition and into the same and like relation and into the same and like capacity then what interest priviledges one hath the same interest and priviledges the other hath and upon what ground the one can plead and conclude upon the same may the other plead and conclude I shall make use of this to the present purpose You read in Scriptuâ—e of some who have been able to say Christ loved me and gave himself for me Paul said so Gal. 2. 20. By the quality of the persons who have been able to say upon sure grounds that Christ dyed for them And I know my Redeemer liveth Job said so chap. 19. 15 And this is my beloved and this is my friend and I am my beloveds and my beloved is mine the Church said so Cant. 5. 16. and Cant. 6. 3. And of some to whom the benâ—fits of the death of Christ have been particularly applied and attributed Luke 7. 48. He said unto her Thy sins are forgiven Matth. 9. 2. Jesus saith unto the sick of the Palsie Son be of good chear thy sins are forgiven thee 1 Joh. 2. 12. I write unto you little children because your sins are forgiven you for his Names sake 1 Cor. 1. 30. Of him are ye in Christ Jesus who is made unto us of God wisdome righteousnesse sanctification and redemption Revel 5. 8. Thou wast slain and hast redeemed us to God by thy blood Now consider what was the quality and disposition of these persons who were able confidently and upon sure grounds thus to speak and of whom these things were thus affirmed and if you finde the same spiritual disposition in your selves you may then certainly conclude Christ gave himself for you and he is your Redeemer and your sins are forgiven you c. Quest Why what kinde of persons were they Sol. They were effectually called persons as Paul who saith in Gal. 1. 15. That it pleased God to call him by his grace And so were the Corinthians called to be Saints 1 Cor. 1. 2. And called unto the fellowship of his Son Jesus Christ our Lord Ver. 9. And they were upright persons fearing God and eschewing evil such an one was Job chap. 1. 8. And they were mourning and repenting persons such an one was the woman Luke 7. 37 38. And longing after Christ such an one was that person in Matth. 9. 2. And united unto Christ by Faith and Love filled with high thoughts desires and delights so was the Church mentioned in the â—anticles and the rest spoken of in the other places Why then if any man can say upon good grounds God hath called me by his grace unto the fellowship of his Son Jesus Christ he may certainly conclude Christ dyed for me and gave himself for me I was thus and thus sinful but God hath converted me I was a blasphemer and a persecutoâ— c. And if any man can say My heart thirsts and longs for Christ and my soul is matched with Christ he is the beloved of my soul Why I say unto that man Christ loved thee and gave himself for thee And if any man finds himself a mourning and repenting sinner I can say to him Be of good chear thy sins are forgiven thee And if any man finds his heart upright with God and with Christ that man may surely conclude with By his interest in the condâ—tion of faith Job I know that my Redeemer liveth 3. Thirdly One may know that Christ dyed for him in particular by his interest in that condition of faith upon which Christ certainly becomes ours in his person and benefits If any one of â—s do indeed believe on Christ assuredly God the Father intended his salvation in the giving of Christ and Jesus Christ intended and wrought the remission of his sins and the salvation of his soul by his death Hearken what the Word of God speaketh in several places to this purpose John 3. 16. God so loved the world that he gave his only begotten Son that whosoever believes on him should not perish but have everlasting life Acts 10. 43. Whosoever believes on him shall receive remission of sins Rom. 5. 1. Being justified by faith we have peace with God through our Lord Jesus Christ Mark 16. 16. He that believeth shall be saved 1 Cor 1. 30. Of him are ye in Christ Jesus who of God is made unto us wisdome righteousnesse sanctificaâ—ion and redemption In those places it is most evident that whosoever believes on Christ he is certainly interested in Christ and in all the benefits depending on Christs death he is delivered from perishing he shall have everlasting life he shall receive the remission of sins his peace is made with God Christ is wisdome and righteousnesse and sanctification and redemption and salvation unto him Object You will say this is true and unquestionable that whosoever believes on Christ he is certainly interested in the death of Christ and in all the benefits of his death but here lies the scruple I doubt whether my faith be that very faith which doth indeed interest a person in Christ whether it be faith unfained 1 Tim. 1. 5. And faith that is precious 2 Pet. 1. 1. And faith that is justifying Rom. 5. 1. And faith that is saving Ephes 2. 8. Sol. I will not expatiate in the answer of this because I have upon several occasions How I may know my faith doth interest me in Christ spoken already much of the nature and properties of true faith what I would say to the present scruple whether my faith be the very faith which doth interest me in Christ and in the benefits of his death is this That faith is true and truly interesting in Christ and in his benefits which First is seated in an heart broken with the sense of sin and deeply apprehensive of the need of a dying Christ such was theirs in Acts 2. 37. c. and his in Acts 16. 29 30 31. Secondly Is raised and created by the exceeding greatnesse of the power of God and according to the working of his mighty power Ephes 1. 10. Thirdly Is let in by the Ministry of the Gospel and upon Gospel-offers and calls and promises and assurances Ephes 1. 13. In whom ye also trusted after that ye heard the Word of truth the Gospel of your salvation Matth. 11. 28. Joh. 6. 36 37. Rev. 3. 20. Fourthly Raiseth the heart to high and precious thoughts of Christ unto you that believe he is precious 1 Pet. 2. 7. all is nothing without Christ And if I have but Christ I have enough he is life and best of all Fifthly Draws out earnest and unsatiable desires never resting without the enjoyment of Christ and parting with all which stands in opposition to that enjoyment Sixthly Makes the heart to receive Christ Joh. 1. 12. yea gladly to receive Christ Acts 2. 41. yea whole Christ the Lord Jesus Christ